Copyright©MonergismBooks

Faith

byCharlesHodge

TableofContents

1.PreliminaryRemarks.

2.ThePsychologicalNatureofFaith.

3.DifferentKindsofFaith.

4.FaithandKnowledge.

5.FaithandFeeling.

6.FaithandLove.

7.TheObjectofSavingFaith.

8.EffectsofFaith.

§1.PreliminaryRemarks.

The first conscious exercise of the renewed soul is faith, as the firstconscious act of a man born blind whose eyes have been opened, isseeing. The exercise of vision in such a man is indeed attended by somanynewsensationsandemotionsthathecannotdeterminehowmuchofthisnewexperiencecomesthroughtheeye,andhowmuchfromothersources.Itissowiththebeliever.Assoonashiseyesareopenedbythe

renewingoftheHolyGhostheisinanewworld.Oldthingshavepassedaway,allthingsarebecomenew.Theapprehensionof"thethingsofGod"astrueliesatthefoundationofalltheexercisesoftherenewedsoul.Thediscussions on the question, Whether faith precedes repentance, orrepentancefaith,canhavenoplaceifthemeaningofthewordsbeagreedupon.Unlessfaithbelimitedtosomeofitsspecialexercisestherecanbeno question that in the order of nature it must precede repentance.RepentanceistheturningofthesoulfromsinuntoGod,andunlessthisbeproducedby thebelievingapprehensionof the truth it isnot even arationalact.AssomuchprominenceisassignedtofaithintheScriptures,as all the promises of God are addressed to believers, and as all theconsciousexercisesofspiritual life involve theexerciseof faith,withoutwhich they are impossible, the importance of this grace cannot beoverestimated. To the theologian and to the practical Christian it isindispensable that clear and correct ideas shouldbe entertainedon thesubject.Itisoneofspecialdifficulty.Thisdifficultyarisespartlyfromthenature of the subject; partly from the fact that usage has assigned theword faith so many different meanings; partly from the arbitrarydefinitionsgivenof itbyphilosophersand theologians;andpartly fromthegreatdiversityofaspectsunderwhichitispresentedintheWordofGod.

Thequestion,WhatisFaith?isaverycomprehensiveoneInoneviewitisametaphysicalquestion.Whatisthepsychologicalnatmeoftheactorstateof themindwhichwedesignate faith,orbelief? In thisaspect thediscussionconcernsthephilosopherasmuchasthetheologian.Secondly,faithmaybeviewedastoitsexerciseinthewholesphereofreligionandmorality.Thirdly, itmaybeconsideredasaChristiangrace, the fruitofthe Spirit; that is, those exercises of faith which are peculiar to theregenerated people of God. This is what is meant by saving faith.Fourthly, itmaybeviewed in its relation to justification, sanctification,and holy living, or, as to those special exercises of faith which arerequiredasthenecessaryconditionsofthesinner'sacceptancewithGod,orasessentialtoholinessofheartandlife.

§2.ThePsychologicalNatureofFaith.

Faith in thewidest sense of theword, is assent to the truth, or thepersuasionofthemindthatathingistrue.Inordinarypopularlanguagewearesaidtobelievewhateverweregardastrue.Theprimaryelementoffaithistrust.TheHebrewword!m;a'meanstosustain,touphold.IntheNiphal,tobefirm,and,inamoralsense,tobetrustworthy.IntheHiphil,toregardas firm,ortrustworthy, toplacetrustorconfidence in.In likemanner the Greek pisteu,w (from pi,stij, and that from pei,qw, topersuade),meanstotrust,i.e.,tobepersuadedthatapersonorthingistrustworthy.Hence theepithetpisto,j isapplied toanyonewho is,andwhoshowshimself tobe,worthyof trust. InLatincredere (whenceourword credit) has the samemeaning. Inmercantilematters itmeans tolend,totrust to;and then ingeneral, toexercise trust in. "Credemihi,"trustme,relyonmyword.Fides(fromfido,andthatfrompei,qw),isalsotrust, confidence exercised in regard to any person or thing; then thedisposition, or virtue which excites confidence; then the promise,declaration,orpledgewhichistheoutwardgroundofconfidence.Inthecognatewords, fidens, fidelis, fiducia, the same idea is prominent. TheGermanword "Glaube" has the same generalmeaning. It is defined byHeinsius(Worterbuch):"derZustanddesGemuthes,damaneineSachefurwahrhaltundsichdaraufverlasst,"i.e.,"thatstateofmindinwhichamanreceivesandreliesuponathingastrue."TheEnglishword"faith"issaidtobefromtheAnglo-Saxon"faegan"tocovenant. It is thatstateefmindwhichacovenantrequiresorsupposes;thatis,itisconfidenceinaperson or thing as trustworthy. "To believe," is defined by the Latin"credere, fidemdare sivehabere." "The etymologists," saysRichardson,"do not attempt to account for this important word: it is undoubtedlyformed on the Dut. Leven; Ger. Leben; A.-S. Lif-ian, Be-lif-ian; Goth.Liban, vivere, to live, orbe-live, todwell.Live or leve,be- orbi-live orleve, are used indifferently by oldwriters, whether to denotevivere orcredere....Tobelieve,then,istolivebyoraccordingto,toabideby;toguide, conduct, regulate, govern, or direct the life by; to take, accept,assumeoradoptasaruleof life;and, consequently, to think,deem,orjudgeright;tobefirmlypersuadedof,togivecreditto;totrust,orthinktrustworthy; to have or give faith or confidence; to confide, to think or

deemfaithful."

ThePrimaryIdeaofFaithisTrust.

From all this it appears that the primary idea of faith is trust. Theprimaryideaoftruthisthatwhichistrustworthy;thatwhichsustainsourexpectations, which does not disappoint, because it really is what it isassumed or declared to be. It is opposed to the deceitful, the false, theunreal, the empty, and the worthiess. To regard a thing as true, is toregarditasworthyoftrust,asbeingwhatitpurportstobe.Faith,inthecomprehensiveandlegitimatemeaningoftheword,therefore,istrust.

Inaccordancewiththisgeneralideaoffaith,Augustine1says,"Credere,nihil aliud est, quam cum assensione cogitare." Thus, also,Reid2 says,"Belief admits of all degrees, from the slightest suspicion to the fullestassurance....Therearemanyoperationsofthemindinwhich....wefind belief to be an essential ingredient. . . . Belief is an ingredient inconsciousness,inperception,andinremembrance....Wegivethenameofevidencetowhateverisagroundofbelief....Whatthisevidenceis,ismoreeasilyfeltthandescribed....Thecommonoccasionsoflifeleadustodistinguishevidenceintodifferentkindssuchastheevidenceofsense,theevidenceofmemory, theevidenceof consciousness, theevidenceoftestimony,the evidence of axioms, the evidence of reasoning. . . . Theyseem to me to agree only in this, that they are all fitted by nature toproducebeliefinthehumanmind."

ThemorelimitedSenseoftheWord.

Thereis,however,inmostcasesagreatdifferencebetweenthegeneralsignification of a word and its special and characteristic meaning.Although, therefore, there is an element cf belief in all our cognitions,there is an important difference between what is strictly and properlycalled faith,and those statesoractsof themindwhichwedesignateassight or perception, intuition, opinions, conclusions, or apodicticjudgments. What that characteristic difference is, is the point to bedetermined.Therearemodesofstatementonthissubjectcurrentamonga certain class of philosophers and theologians, which can hardly beregarded as definitions of faith. They take theword out of its ordinary

andestablishedmeaning,orarbitrarilylimitittoaspecialsphereofourmental operations.ThusMorell3 says, "Faith is the intuition of eternalverities." But eternal verities are not the only objects of faith; nor isintuitiontheonlymodeofapprehendingtruthwhich isof thenatureofbelief.The sameobjectionsbear against theassertion that "Faith is theorganforthesupernaturalanddivine;"or,asEschenmayerexpressesit,4"Ein vom Denken, Fuhlen und Wollen verschiedenes, eigenthumlichesOrganfurdasEwigeundHeilige;aspecialorganfortheeternalandtheholy."Thesupernaturalanddivine,however,arenottheexclusiveobjectsevenofreligiousfaith.ItisbyfaithweknowthattheworldsweremadebythewordofGod;itwasbyfaithNoahpreparedtheark,andAbraham,beingcalledofGod,wentoutnotknowingwhitherhewent.Theobjectsof faith in these cases arenotwhat ismeant by "eternal verities." It is,moreover, an arbitrary assumption that faith is "a special organ," evenwhenthingssupernaturalanddivineareitsobject.Ournatureisadaptedtothereceptionofallkindsoftruthofwhichwecanhaveanyidea.Butitisnotnecessarytoassumeaspecialorganforhistoricaltruths,aspecialorgan for scientific truths, and another for the general truths ofrevelation, and still another for "the eternal and the holy." God hasconstituteduscapableofbelief,andthecomplexstateofmindinvolvedintheactoffaithisofcoursedifferentaccordingtothenatureofthetruthbelieved, and thenatureof the evidenceonwhichour faith is founded.Butthisdoesnotnecessitatetheassumptionofadistinctorganforeachkindoftruth.

FaithnottoberegardedassimplyaChristianGrace.

No lessunsatisfactoryare thosedescriptionsof faithwhichregard itonly in its character as a Christian and saving grace. Delitzsch, forexample,5describesfaithasthemostcentralactofourbeing;thereturntoGod,thegoingoutofourinnerlifetoHim."ThislongingafterGodsfree,mercifullove,ashisownWorddeclaresit,alonging,reachingforth,andgraspingit;thisnaked,unselfishcraving,feelingitselfsatisfiedwithnothingelsethanGod'spromisedgrace;thiseagerness,absorbingeveryrayoflightthatproceedsfromGod'sreconciledlove;thisconvincedandsafety-craving appropriation and clinging to the word of grace; this isfaith. According to its nature, it is the pure receptive correlative of the

word of promise; ameans of approachmg again to God, which, as theword itself, isappointed throughthedistanceofGod inconsequenceofsin; for faith has to confide in the word, in spite of all want ofcomprehension,wantofsight,wantofexperience.Noexperimentalactusreflexi belong to thenatureof faith. It is, according to its nature,actiadirecta,towit,fiduciasupplex."Allthisisdoubtlesstrueofthebeliever.Hedoesthus longafterGod,andappropriate theassuranceofhis love,andclingtohispromisesofgrace;butfaithhasawiderrangethanthis.Thereareexercisesof faithnot includedinthisdescription,recordedinScripture, and especially in the eleventh chapter of the Epistle to theHebrews.

Erdmann6saysthatreligiousfaith,thefaithonwhichtheScriptureslay so much stress, is, "Bewusstseyn der Versohnung mit Gott,consciousnessofreconciliationwithGod."Heinsiststhatfaithcannotbeseparatedfromitscontents.Itisnotthemanwhoholdsthisorthattobetrue,whoisabeliever;butthemanwhoisconvincedofaspecifictruth,namely, that he is reconciledwithGod.Calling faith a consciousness isnot a definition of its nature. And limiting it to a consciousness ofreconciliation with God is contrary to the usage of Scripture and oftheology.

DefinitionsofFaithfoundedonitsSubjectiveNature.

Themore common and generally received definitions of faith,mayperhapsbereducedtothreeclasses,allofwhichincludethegeneralideaofpersuasionofthetruth.Butsomeseekthedistinguisbingcharacteroffaithinitssubjectivenature,others,inthenatureofitsobject;others,inthenatureoftheevidence,orgroundonwhichitrests.

FaithasdistinguishedfromOpinionandKnowledge.

Tothefirstoftheseclassesbelongthefollowingdefinitions:Faithorbelief is said tobeapersuasionof the truthstronger thanopinion,andweaker than knowledge. Metaphysicians divide the objects of ourcognitions into thepossible, thereal,and thenecessary.Withregard tothemerelypossiblewecan formonly conjectures,oropinions,moreorless plausible or probable.With regard to things which themind with

greaterorlessconfidenceviewsascertain,althoughitcannotjustifythatconfidenoe to itself or others, i. e., cannotdemonstrate the certainty ofthe object, it is said to believe.What it is perfectly assured of, and candemonstratetobetruesoastocoerceconviction,itissaidtoknow.ThusLockedefinesfaithtobetheassentofthemindtopropositionswhichareprobably, but not certainly true. Bailey7 says, "I propose to confine it[belieforfaith]first,totheeffectonthemindofthepremisesinwhatistermedprobablereasoning,orwhatIhavenamedcontingentreasoning--inawordthepremisesinallreasoning,butthatwhichisdemonstrative;andsecondly,tothestateofholdingtruewhenthatstate,farfrombeingtheeffectofanypremisesdiscernedbythemind,isdissociatedfromallevidence."Tobelieve is to admit a thing as true, according toKant, ongroundssufficientsubjectively,insufficientobjectively.Or,asmorefullystated, "Holding for true, or the subjective validity of a judgment inrelation toconviction (which is,at thesame time,objectivelyvalid)hasthethreefollowingdegrees:opinion,belief,andknowledge.Opinionisaconsciously insufficient judgment, subjectively as well as objectively.Belief is subjectively sufficient, but is recognized as being objectivelyinsufficient. Knowledge is both subjectively and objectively sufficient.Subjective sufficiency is termed conviction (for myself); objectivesufficiencyistermedcertainty(forall)."8Erdmann9says,"ManverstehtunterGlaubeneinejedeGewissheit,diegeringeristalsdasWissen,undetwastarker istalseinblessesMeinenoderFurmoglichhalten(z.B. ichglaube, dass es heute regnen wird)." "By faith is understood anypersuasionwhichisweakerthanknowledge,butsomewhatstrongerthanameredeeming possible or probable, as, e. g., I believe itwill rain to-day." This he gives as the commonly accepted meaning of the word,althoughheutterlyrepudiatesitasadefinitionofreligiousfaith.

It is urged in support of this definition of faith that with regard toeverythingofwhichwearenotabsolutelysure,andyetarepersuadedorconvinced of its truth, we say we believe. Thus with respect to thingsremembered; if the recollection is indistinct and uncertain, we say wethink,e.g.,wethinkwesawacertainpersonatagiventimeandplace;wearenotsure,butsuchisourimpression.Ifourpersuasionofthefactbe stronger, we say we believe it. If we have, and can have, no doubtabout it,wasayweknowit.In likemannerthetestimonyofoursenses

may be soweak as to produce only a probability that the thing is as itappears;ifclearer,itproducesabeliefmoreorlessdecided;ifsoclearasto preclude all doubt, the effect is knowledge. If we see a person at adistance,andweareentirelyuncertainwhoitis,wecanonlysaywethinkit issomeonewhomweknow.If thatpersuasionbecomesstronger,wesay,webelieveitishe.Ifperfectlysure,wesay,weknowit.Inallthesecasestheonlydifferencebetweenopinion,belief,andknowledge,istheirrelativestrength.Theobjectsarethesame, theirrelationto themind isthesame,and thegroundorevidenceonwhich theyseverally rest isofthesamekind.Itissaidthatitwouldbeincorrecttosay,"Webelievethatwesleptinourhouselastnight;"ifperfectlysureofthefact.Ifawitnessina courtof justice simply says, "Ibelieve Iwas at a certainplace at agiventime,"histestimonywouldbeofnovalue.Hemustbeabletosaythatheissureofthefact--thatheknowsit.

ObjectionstothisDefinition.

Ofthisdefinitionoffaith,itmayberemarked,--

1.Thatthemeaningwhichitassignstothewordiscertainlylegitimate,sustained by established usage. The states of mind expressed by thewords,Ithinkathingtobetrue;Ibelieveit;Iknowit,aredistinguishedfromeachothersimplybythedifferentdegreesofcertaintywhichenterinto them respectively. The probable ground of this use of theword tobelieve, is, that there is more of the element of trust (or a voluntarilygiving to evidence a greater influence on the mind than of necessitybelongstoit),manifestinourconsciousness,thanisexpressedbysayingwethink,or,weknow.Howeverthismaybe,itcannotbedeniedthatthewordbelief often expresses a degree of conviction greater than opinionandlessthanknowledge.

2. But this is not the distinguishing characteristic of faith, or itsdifferentia.Thereareexercisesof faith intowhichthisuncertaintydoesnotenter.Someofthestrongestconvictionsofwhichthemindiscapableare beliefs. Even our assurance of the veracity of consciousness, thefoundation of all other convictions, is of the nature of faith. So theprimarytruthswhichare,andmustbeassumedinallourresearchesandarguments,arebeliefs.Theyaretakenontrust.Theycannotbeproved.If

anyman denies them, there is nothingmore to be said. He cannot beconvinced.SirWilliamHamilton10says,"St.Austinaccuratelysays,'Weknowwhatrestsuponreason;webelievewhatrestsuponauthority.'Butreason itself must at last rest upon authority; for the original data ofreasondonotrestonreason,butarenecessarilyacceptedbyreasonontheauthorityofwhat isbeyonditself.Thesedataare, therefore, inrigidpropriety, beliefs or trusts. Thus it is that, in the last resort, wemust,perforce, philosophically admit, that belief is the primary condition ofreason,andnotreasontheultimategroundofbelief.WearecompelledtosurrendertheproudIntelligeutcredasofAbelard, tocontentourselveswiththehumbleCredeutintelligasofAnselm."

Thesameistrueinotherspheres.Theeffectonthemindproducedbyhuman testimony isuniversally recognizedas faith. If that testimony isinadequateitdoesnotprecludedoubt;butitmaybesostrongastomakealldoubtimpossible.NosanemaneandoubttheexistenceofsuchcitiesasLondonandParis.But tomostmenthatexistence isnotamatterofknowledgeeither intuitiveordiscursive. It is something takenon trust,on the authority of others; which taking on trust is admitted byphilosophers, theologians, and themass ofmen, to be a form of faith.Again,insomemoralstatesofmindaman'sconvictionoftherealityofafuturestateofrewardandpunishmentisasstrongashisbeliefinhisownexistence,andmuchstrongerthanhisconfidenceinthetestimonyofhissenses.Andyetafuturestateofexistenceisnotamatterofknowledge.Itis an object of faith, or a thing believed.We accordingly find that theScriptures teach that there is a full assurance of faith; a faith whichprecludes the possibility of doubt. Paul says, "I know whom I havebelieved, and am persuaded that he is able to keep that which I havecommitteduntohimagainstthatday."(2Tim.i.12.)AsJobhadsaidagesbefore,"IknowthatmyRedeemerliveth."TheApostledeclares,Hebrewsxi.1,faithtobeanu`po,stasijande;legcoj,thanwhichnostrongertermscouldbeselected to expressassuredconviction.Thepower, also,whichthe Bible attributes to faith as the controlling principle of life, asovercomingtheworld,subduingkingdoms,stoppingthemouthsoflions,quenchingtheviolenceoffire,turningtoflightthearmiesofthealiens,isproofenoughthatit isnoweakpersuasionof thetruth.Thatdefinition,therefore, which makes the characteristic of faith to be a measure of

confidence greater than opinion, but less than knowledge, cannot bedeemedsatisfactory.

FaithnotaVoluntaryConviction.

Aseconddefinitionoffaith,foundedonitsnature,isthatwhichmakesit "avoluntaryconvictionorpersuasionof the truth."This isaveryoldviewofthematter.AccordingtoTheodoret,11pi,stijevsti.ne`kou,siojth/jyuch/jsugkata,qesij,i.e.,"avoluntaryassentofthemind."AndThomasAquinassays,12"Credereestactusintellectusassentientisveritatidivinaeex imperio voluntatis a Deo motae per gratiam."13 He distinguishesbetween knowledge and faith by representing the former as theconviction produced by the object itself seen intuitively or discursively("sicut patet in principiis primis, . . . vel . . . . sicut patet deconclusionibus") to be true; whereas in the latter the mind is notsufficiently moved to assent "ab objecto proprio, sed per quandamelectionem,voluntariedeclinansinunampartemmagisquaminalteram.Et siquidem haec sit cum dubitatione et formidine alterius partis, eritopinio.Siautemsitcumcertitudineabsquetaliformidine,eritfides."

Thisdefinitionadmitsofdifferentexplanations.Theword"voluntary,"if its meaning be determined by the wide sense of the word "will,"includes every operation of the mind not purely intellectual. Andthereforetosaythatfaithisavoluntaryassentistosaythatfaithisnotmerelyaspeculativeassent,anactofthejudgmentpronouncingathingto be true, but includes feeling. Nitsch, therefore, defines faith to be a"gefuhlsmassiges Erkennen." "Die Einheit des Gefuhls und derErkenntniss;14 a knowledge or persuasion of truth combined withfeeling, -- theunityof feelingandknowledge."But if theword"will"betaken in the sense of the power of self-determination, then nothing isvoluntary which does not involve the exercise of that power. If in thissense faith be voluntary, then we must have the power to believe ordisbelieveatpleasure.Ifwebelievethetruth,it isbecausewechooseordetermineourselves to receive it; ifwe reject it, it is becausewewill todisbelieve it. The decision is determined neither by the nature of theobject nor by the nature or degree of the evidence. Sometimes both ofthesemeaningsofthewordvoluntaryseemtobecombinedbythosewhodefine faith to be a voluntary assent of the mind, or an assent of the

intellect determined by the will. This appears from what Aquinas, forexample, sayswhenhediscusses thequestionwhether faith is a virtue.He argues that if faith be a virtue, which he admits it to be, it mustincludelove,becauseloveistheformorprincipleofallthevirtues;anditmust be self-determined because there could be no virtue in faith if itweretheinevitableeffectoftheevidenceortestimony.Ifavirtue,itmustincludeanactofself-determination;wemustdecidetodowhatwehavethepowernottodo.

RemarksonthisDefinitionofFaith.

Thisdefinitionof faith containsmanyelementsof truth. In the firstplace:itistruethatfaithandfeelingareofteninseparable.Theytogetherconstitute that state of mind to which the name faith is given. Theperceptionofbeautyisofnecessityconnectedwiththefeelingofdelight.Assent tomoral truth involves the feelingofmoralapprobation. In likemannerspiritualdiscernment(faithwhenthefruitoftheSpirit)includesdelight inthe thingsof theSpirit,notonlyas true,butasbeautifulandgood.This is thedifferencebetweena livinganddead faith.This is theportion of truth involved in the Romish doctrine of a formed andunformedfaith.Faith(assenttothetruth)connectedwithloveisthefidesformata; faithwithout love is fides informis.While, however, it is truethat faith is often necessarily connectedwith feeling, and, therefore, inonesenseoftheterm,isavoluntaryassent,yetthisisnotalwaysthecsse.Whether feeling attends and enters into the exercise of faith, dependsupon its object (or the thing believed) and the evidence on which it isfounded.Whentheobjectoffaithisspeculativetruth,orsomehistoricaleventpastorfuture;orwhentheevidenceortestimonyonwhichfaithisfoundedisaddressedonlytotheunderstandingandnottotheconscienceor to our emotional or religious nature, then faith does not involvefeeling.Webelievethegreatmassofhistoricalfactstowhichweassentastrue, simply on historical testimony, and without any feeling enteringinto,ornecessarilyconnectedwith it.Thesame is truewithregard toalarge part of the contents of the Bible. They, to a great extent, arehistorical,or thepredictionsofhistoricalevents.WhenwebelievewhattheScriptures record concerning the creation, thedeluge, thecallingofAbraham,theoverthrowofthecitiesoftheplain,thehistoryofJoseph,

andthelike,ourfaithdoesnotincludefeeling.Itisnotanexerciseofthewillineithersenseofthatword.Itissimplyarationalconvictionfoundedonsufficientevidence.Itmaybesaid,asAquinasdoessay,thatitisloveorreverencetowardsGodwhichinclinesthewilltobelievesuchfaetsontheauthorityofhisWord.Butwickedmenbelievethem,andcannothelpbelievingthem.AmancanhardlybefoundwhodoesnotbelievethattheIsraelitesdwelt inEgypt,escapedfrombondage,andtookpossessionofthelandofCanaan.

In the second place, it is true not only that faith is in many casesinseparable from feeling, but also that feeling has much influence indetermining our faith. This is especially truewhenmoral and religioustruths are the objects of faith. Want of congeniality with the truthproducesinsensibilitytotheevidencebywhichitissupported.OurLordsaidtotheJews,"Yebelievenot,becauseyearenotofmysheep."(Johnx.26.)Andinanotherplace,"Ifanymanwilldohiswill,heshallknowofthedoctrine,whetheritbeofGod."(vii.17.)AndtheApostlesaysofthosethat are lost, "The god of this world hath blinded the minds of themwhichbelievenot,lestthelightofthegloriousgospelofChrist,whoistheimage of God, should shine unto them." (2 Cor. iv. 4.) The truth waspresent,attendedbyappropriateandabundantevidence,but therewasnosusceptibility.Thedefectwasintheorganofvision,notinthewantoflight.TheScripturesuniformlyrefertheunbeliefofthosewhorejectthegospeltothestateoftheirhearts.TherecanbenodoubtthatallthetruechildrenofGodreceivedChristastheirGodandSaviourontheevidencewhich He gave of him divine character and mission, and that He wasrejected only by the unrenewed and the wicked, and because of theirwickedness.Henceunbeliefissogreatasin.MenarecondemnedbecausetheybelievenotontheonlybegottenSonofGod.(Johniii.18.)Allthisistrue. It is true of saving faith. But it is not true of all kinds of evenreligious faith; that is, of faith which has religious truth for its object.And,therefore,itcannotfurnishthedifferentiaorcriteriontodistinguishfaith from other forms of assent to truth. There are states ofmind notonlypopularly,butcorrectlycalledbelief,ofwhichitisnottruethatlove,or congeniality, is an element. There is such a thing as dead faith, ororthodoxy. There is such a thing as speculative faith. Simon Magusbelieved.Even thedevilsbelieve.And ifwe turn toother than religious

truths it is stillmore apparent that faith is not necessarily a voluntaryassentofthemind.Amanmayhearofsomethingmostrepugnanttohisfeelings,as,forexample,ofthetriumphofarival.Hemayatfirstrefuseto believe it; but the testimony may become so strong as to forceconviction. This conviction is, by common consent, faith or belief. It isnotsight;itisnotintuition;itisnotadeduction;itisbelief;aconvictionfounded on testimony. This subject, i. e., the connection between faithandfeeling,willcomeupagaininconsideringotherdefinitions.

In the thirdplace, ifwe take theword voluntary in the sensewhichimplies volition or self-determination, it is stillmore evident that faithcannotbedefinedasvoluntaryassent.Itis,indeed,aproverbthatamanconvinced, against his will remains unconvinced. But this is only apopular way of expressing the truth just conceded, namely, that thefeelings have, inmany cases, great influence in determining our faith.But, as just remarked, amanmaybe constrained tobelieveagainsthiswill.Hemay struggle against conviction; hemaydeterminehewill notbelieve, and yet conviction may be forced upon him. Napoleon, at thebattleofWaterloo,hearsthatGrouchyisapproaching.Hegladlybelievesit.SoonthereportreacheshimthattheadvandugcolumnsarePrussians.Thishewillnotbelieve.Soon,however,ascourieraftercourierconfirmstheunwelcomefact,heisforcedtobelieveit.Itisnottrue,therefore,thatinfaithas faiththere isalways,asAquinassays,anelection"voluntariedeclinans in unam partem magis quam in alteram." There is anctherfrequentexperience.Weoftenhearmensaytheywouldgivetheworldiftheycouldbelieve.ThedyingGrotiussaidhewouldgiveallhislearningforthesimplefaithofhisunletteredservant.Totellamanhecanbelieveif he will is to contradict his consciousness. He tries to believe. Heearnestlypraysforfaith;buthecannotexerciseit.Itistrue,asconcernsthe sinner in relation to the gospel, that this inability to believe arisesfromthestateofhismind.Butthisstateofthemindliesbelowthewill.Itcannotbedeterminedorchangedbytheexerciseofanyvoluntarypower.Onthesegroundsthedefinitionoffaith,whetherasgenericorreligious,asavoluntaryassenttotruth,mustbeconsideredunsatisfactory.

DefinitionsfoundedontheObjectofFaith.

Theprecedingdefinitionsareall foundedon theassumedsubjective

natureoffaith.Thenextdefinitionisofadifferentkind.Itisfoundedonthenatureofitsobject.Faithissaidtobethepersuasionofthetruthofthingsnotseen.Thisisaveryoldandfamiliardefinition."Quidestfides,"asksAugustine,15 "nisi crederequodnon vides."AndLombard16says,"Fidesestvirtusquacredunturquaenonvidentur."Hencefaithissaidtobewallowed up in vision; and the one is contrastedwith the other; aswhentheApostlesays,"Wewalkbyfaith,notbysight."AndinHebrews,eleventhchapter, all the objects of faithunder the aspect inwhich it isconsidered in that chapter, are included under the categories of ta.evlpizo,menaandta.ouvBlepo,mena,"thingshopedfor,andthingsnotseen."The latter includes the former. "Wehope," says theApostle, "forthatwe seenot." (Romans viii. 25.)Theword sight, in this connection,maybetakeninthreesenses.First,initsliteralsense.Wearenotsaidtobelievewhatweseewithoureyes.Whatweseeweknowtobetrue.Webelieve that theplanetSaturn is surroundedbyabelt, and that Jupiterhasfoursatellites,ontheunanimoustestimonyofastronomers.Butifwelookthroughatelescopeandseethebeltoftheoneandthesatellitesoftheother,ourfaithpassesintoknowledge.WebelievethereissuchacityasRome, and that it contains the Colosseum, Trajan's Arch, and othermonuments of antiquity. If we visit that city and see these things forourselves,ourfaithbecomesknowledge.Theconvictionisnostrongerinthe one case than in the other.We are just as sure there is such a citybeforehavingseenit,asthoughwehadbeenthereahundredtimes.Butthe conviction is of a different kind. Secondly, the mind is said to seewhenitperceivesanobjectofthoughttobetrueinitsownlight,orbyitsownradiance.Thismentalvisionmaybeeitherimmediateormediate--eitherintuitiveorthroughaprocessofproof.Achildmaybelievethattheangles of a triangle are together equal to two right angles, on theauthorityofhisteacher.Whenheunderstandsthedemonstrationofthatproposition, his faith becomes knowledge. He sees it to be true. Theobjects of sense-perception, the objects of intuition, and what werecognize as true on a process of proof, are not, according to thisdefinitionoftheterm,objectsoffaith.Weknowwhatweseetobetrue;webelievewhenwerecognizeastruewhatwedonotsee.It istruethatthesamethingmaybeanobjectoffaithandanobjectofknowledge,butnotatthesametime.WemayrecognizeastruethebeingofGod,ortheimmortalityof the soul, because thepropositions, "God is," "the soul is

immortal," are susceptible of proof. The arguments in support of thosepropositions may completely satisfy our minds. But they are truths ofrevelation to bebelievedon the authority ofGod.These states ofmindwhich we call knowledge and faith, are not identical, neither are theystrictlycoexisting.Theeffectproducedbythedemonstrationisonething.The effect produced by the testimony of God's word, is another thing.Bothincludeapersuasionofthetruth.Butthatpersuasionisinitsnaturedifferent in the one case from what it is in the other, as it rests ondifferent grounds. When the arguments are before the mind, theconvictionwhichtheyproduceisknowledge.WhenthetestimonyofGodis before the mind, the conviction which it produces is faith. On thissubject Thomas Aquinas says,17 Necessarium est homini accipere permodumfideinonsolumea,quaesuntsuprarationem:sedetiamea,quaeper rationem cognosci possunt. Et hoc propter tria, Primo quidem, utcitiushomoadveritatisdivinaecognitionemperveniat. . . .Secundo,utcognitioDeisitcommunior.Multieniminstudioscientiaeproficerenonpossunt. . . . Tertiomodoproptor certitudinem.Ratio enimhumanainrebusdivinisestmultumdeficiens."

Thirdly,underthe"thingsnotseen,"somewouldincludeallthingsnotpresent to the mind. A distinction is made between presentative andrepresentativeknowledge.Intheformertheobjectispresentatthetime;weperceiveit,weareconsciousofit.Inrepresentativeknowledgethereisanobjectnowpresent,representinganabsentobject.Thuswehavetheconceptionofapersonorthing.Thatconceptionispresent,butthethingrepresentedisabsent.Itisnotbeforethemind.Itbelongstothecategoryof things not seen. The conception which is present is the object ofknowledge;thethingrepresentedisanobjectof faith.That is,weknowwe have the conception; we believe that the thing which it represents,doesordidexist.Ifwevisitaparticularplacewhilepresenttooursenseswe know that it exists; when we come away and form an idea orcenceptionofit,thatis,whenwerecallitbyaneffortofmemory,thenwebelieve in its existence. "Wheneverwehavepassedbeyondpresentativeknowledge,andareassuredoftherealityofanabsentobject,therefaith....hasenteredasanelement."18

SirWilliamHamilton19 says, "Properly speaking,weknowonly the

actual and the present, and all real knowledge is an immediateknowledge.Whatissaidtobemediatelyknown,is,intruth,notknowntobe,butonlybelievedtobe."This, itmayberemarkedinpassing,wouldapplytoallthepropositionsofEuclid.Fortheyare"mediatelyknown,"i.e.,seentobetruebymeansofaprocessofproof.Speakingofmemory,Hamiltonsays,"Itisnotaknowledgeofthepastatall;butaknowledgeof thepresentandabeliefof thepast." "Weare said," according toDr.McCosh,"toknowourselves,andtheobjectspresentedtothesensesandtherepresentations(alwayshoweveraspresentations)inthemind;buttobelieveinobjectswhichwehaveseenintimepast,butwhicharenotnowpresent,and inobjectswhichwehavenever seen,andvery specially inobjectswhichwecanneverfullyknow,suchasanInfiniteGod."20

ObjectionstothisDefinition.

According to this view, we know what is present to themind, andbelieve what is absent. The first objection to this representation is theambiguity of the words present and absent as thus used. When is anobjectpresent?andwhenis itabsent?It iseasytoanswerthisquestionwhentheobjectissomethingmaterialoranexternalevent.Suchobjectsare present ("praesensibus") when they affect the senses; and absentwhentheydonot.Acityorbuilding ispresentwhenweactually see it;absent,whenweleavetheplacewhereitis,andrecalltheimageofit.Buthowisitwithpropositions?TheBiblesaysallmenaresinners.Thetruththus announced is present to themind.Wedonot know it.We cannotproveit.ButwebelieveitupontheauthorityofGod.TheScripturesteachthatChristdiedasaransomformany.Here,notonlythehistoricalfactthat He died is announced, but the purpose for which He died. Hereagain,wehaveatruthpresenttothemind,whichisanobjectoffaith.

The secondobjection is involved in the first.The termspresent andabsent arenot only ambiguous in this connection, but it is not true, asjuststated,thatanobjectmustbeabsentinordertobeanobjectoffaith.The differentia, in other words, between knowledge and faith, is notfoundin thepresenceorabsenceof theirobjects.Wecanknowwhat isabsent,andwecanbelievewhatispresent.

Thethirdobjectionis,thattheconvictionwehaveoftherealityortruth

ofwhatwedistinctlyrememberisknowledge,andnotdistinctivelyfaith,unlesswechoosetoestablishanewandarbitrarydefinitionofthewordknowledge.Weknowwhatisperceivedbythesenses;weknowwhatthemindsees,eitherintuitivelyordiscursively,isandmustbetrue;andweknowwhatwedistinctlyremember.Theconvictionisinallthesecasesofthesamenature.Inallitresolvesitselfintoconfidenceintheveracityofconsciousness.We are conscious that we perceive sensible objects.Weare conscious thatwe cognize certain truths.We are conscious thatweremember certain events. In all these cases this consciousness involvesthe conviction of the reality or truth of what is seen, mentallyapprehendedorremembered.Thisconvictionis,ormaybe,asstronginany one of these cases as in either of the others; and it rests in allultimatelyonthesameground.Thereis,therefore,noreasonforcallingoneknowledgeandtheotherbelief.Memoryisasmuchaknowledgeofthepast,asotherformsofconsciousnessareaknowledgeofthepresent.

The fourth objection is that to deny that memory gives us theknowledgeof thepast, iscontrarytoestablishedusage.It is truewearesaid to believe that we remember such and such events, when we areuncertainaboutit.Butthisisbecauseinoneoftheestablishedmeaningsof theword,belief expresses a less degree of certainty than knowledge.But men never speak of believing past events in their experienceconcerningwhichtheyareabsolutelycertain.Weknowthatwewerealiveyesterday.Nomansayshebelieveshehasseenhis fatherormotherorany intimate friend, whom he had known for years. Things distinctlyrememberedareknown,andnotmerelybelieved.

Thedefinitionwhichmakesfaithtobethepersuasionofthetruthofthings not seen, is, however, correct, if by "things not seen" aremeantthings which are neither objects of the senses, nor of intuition, nor ofdemonstrativeproof.Butitdoesnotseemtobecorrecttoincludeamongthe "things not seen," which are the special objects of faith, thingsrememberedandnotnowpresenttomind.Thisdefinitionoffaith,whilecorrectinlimitingitastoitsobjectstothingsnotseen,inthesenseabovestated, is nevertheless defective in not assigning the ground of ourconvictionoftheirtruth.Whydowebelievethingstobetrue,whichwehaveneverseenandwhichwecannotprove?Differentanswersaregiven

tothatquestion;and,therefore,thedefinitionwhichgivesnoanswertoit,mustbeconsidereddefective.

DefinitionsfoundedontheNatureoftheEvidenceonwhichFaithrests.

Someof thedefinitionsof faith,aswehaveseen,are foundedon itssubjective nature; others on its objects. Besides these there are otherswhichseek its distinguishing characteristic in the ground onwhich theconvictionwhichitincludes,rests.Thefirstoftheseisthatwhichmakesfaithtobeaconvictionorpersuasionoftruthfoundedonfeeling.Thisisby many regarded as the one most generally received. Hase21 says,"Everycultivatedlanguagehasawordforthatformofconvictionwhich,in opposition to the self-evident and demonstrable, rests onmoral andemotional grounds."Thatword inGreek ispi,stij; inEnglish"faith." Inhis "Hutterus Redivivus,"22 he says, "The common idea of faith is:unmittelbar Furwahrhalten, ohne Vermittelung eines Schlussbeweises,durchNeigungundBedurfniss,"i.e.,"Apersuasionofthetruth,withoutthe intervention of argument, determined by inclination and inwardnecessity."HequotesthedefinitionoffaithbyTwesten,as"apersuasionor conviction of truth produced by feeling;" and that of Nitzsch, givenabove,"theunityofknowledgeandfeeling."Strauss23says,"Thewayinwhichamanappropriatesthecontentsofarevelation,theinwardascentwhichheyieldstothecontentsoftheScripturesandthedoctrineoftheChurch, not because of critical or philosophical research, but often inopposition to them overpowered by a feeling which the EvangelicalChurch calls the testimony of the Spirit, but which in fact is only theperceptionoftheidentityofhisownreligiouslifewiththatportrayedintheScriptureandprevailingintheChurch,--thisassentdeterminedbyfeelinginecclesiasticallanguage,iscalledFaith."Again,24hesays,"Thepious man receives religious truth because he feels its reality, andbecause it satisfies his religious wants," and, therefore, he adds, "Noreligion was ever propagated bymeans of arguments addressed to theunderstanding, or of historical or philosophical proofs, and this isundeniably true of Christianity." Every preacher of a new religionassumes in those to whom he presents it, an unsatisfied religiousnecessity,andallhehastodoistomakethemfeelthatsuchnecessityis

met by the religion which he proposes. Celsus, he tells us, made it agroundofreproachagainsttheChristiansthattheybelievedblindly,thattheycouldnotjustifythedoctrineswhichtheyheldatthebarofreason.TothisOrigenanswered,thatthiswastrueonlyofthepeople;thatwiththe educated, faith was elevated into knowledge, and Christianitytransformed into a philosophy. The Church was divided betweenbelievers and knowers. The relation between faith and knowledge,between religion and philosophy, has been the subject of controversyfrom that day to this. Some took the ground of Origen and of theAlexandrianschoolgenerally,thatitisincumbentoneducatedChristianstojustifytheirdoctrinesatthebarofreason,andprovethemtobetrueofphilosophicalgrounds.Othersheldthatthetruthsofrevelationwere,atleast in many cases, of a kind which did not admit of philosophicaldemonstration,althoughtheywerenotonthataccounttoberegardedascontrary to reason,butonlyasbeyond its sphere.Others,again, taughtthatthereisadirectconflictbetweenfaithandknowledge;thatwhatthebelievingChristianholdstobetrue,canbeshownbythephilosophertobefalse.This isStrauss'sowndoctrine,and,therefore,heconcludeshislong discussion of this point by saying, "The believer should let theknowergohisownwayinpeace,justastheknowerdoesthebeliever.Weleavethemtheirfaith, let themleaveusourphilosophy. . . .Therehavebeen enough of false irenical attempts. Henceforth only separation ofopposingprinciplescanleadtoanygood."25Onthesamepageheadmitsthe great truth, "That human nature has one excellent characteristic:whatanymanfeelsisforhimaspiritualnecessity,heallowsnomantotakefromhim."

RemarksonthisDefinition.

With regard to the definition of faith which makes it a convictionfoundedonfeeling,itmayberemarked,--

First, That there are forms of faith of which this is not true. Asremarked above, when treating of the cognate definition of faith as avoluntaryassentof themind, it isnot trueof faith ingeneral.Weoftenbelieveunwillingly,andwhatisutterlyrepugnanttoourfeelings.

Secondly, It is not true even of religious faith, or faith which has

religioustruthfor itsobject.Fortheremaybefaithwithout love, i.e.,aspeculative,ordeadfaith.

Thirdly, It isnot trueofmanyof theexercisesof faith ingoodmen.Isaacbelieved thatJacobwouldbepreferred toEsau,sorelyagainsthiswill.Jacobbelieved thathisdescendantswouldbe slaves inEgypt.Theprophetsbelievedintheseventyyearscaptivityoftheircountrymen.TheApostles believed that a great apostasy in the Church was to occurbetween their age and the second coming of the Lord. The answer ofThomasAquinastothis,is,thatamanisconstrainedbyhiswill(i.e.,hisfeelings) to believe in the Scriptures, and then he believes all theScriptures contain. So that his faith, even in the class of truths justreferredto,restsultimatelyonfeeling.Butthisanswerisunsatisfactory.Forifthequestionisasked,Whydidtheprophetsbelieveinthecaptivity,and the Apostles in the apostasy? the answer would be, not from theeffectofthesetruthsupontheirfeelings,butontheauthorityofGod.Andif it be further asked,Why did they believe the testimony of God? theanswermaybebecauseGod'stestimonycarriesconviction.Hecanmakehis voice heard even by the deaf or the dead. Or, the answer may be,because theyweregoodmen.But ineithercase, thequestioncarriesusbeyondthegroundoftheirfaith.TheybelievebecauseGodhadrevealedthefactsreferredto.Theirgoodnessmayhaverenderedthemsusceptibletotheevidenceafforded,butitdidnotconstitutethatevidence.

Fourthly, It isadmitted that theexerciseofsaving faith, i.e.,of thatfaith which is the fruit of the Spirit and product of regeneration, isattendedbyfeelingappropriatetoitsobject.Butthisistobereferredtothenatureoftheobject.Ifwebelieveagoodreport,theeffectisjoy;ifanevil report, the effect is sorrow. The perception of beauty producesdelight;ofmoralexcellence,aglowofapprobation,ofspiritualthings,inmanycases.ajoythatisunspeakableandfullofglory.

Fifthly,Itisalsotruethatallthesetruths,ifnotalltruth,haveasell-evidencinglight,whichcannotbeapprehendedwithoutaconvictionthatitreallyiswhatitisapprehendedasbeing.Itmayalsobeadmitted,thatsofarastheconsciousnessoftruebelieversisconcerned,theevidenceoftruthisthetruthitself;inotherwords,thatthegroundoftheirfaithis,inone sense, subjective. They see the glory of God in the face of Jesus

Christ,andthereforebelievethatHeisGodmanifestedintheflesh.Theysee that the representations made by the Scriptures of the sinfulness,guilt,andhelplessnessof fallenman,correspondwiththeirowninwardexperience, and they are therefore constrained to receive theserepresentationsas true.Theysee that theplanof salvationproposed inthe Bible suits their necessities, their moral judgments and religiousaspirations, they therefore embrace it. All this is true, but it does notprove faith to be a conviction founded on feeling; for there are manyformsoffaithwhichconfessedlyarenotfoundedonfeeling;andeveninthe case of true believers, their feelings are not the ultimate ground offaith.Theyalways fallbackontheauthorityofGod,who is regardedastheauthorofthesefeelings,throughwhichthetestimonyoftheSpiritisrevealedtotheconsciousness."Wemaybemovedandinduced,"saysthe"WestminsterConfession,"26"bythetestimonyoftheChurchtoanhighandreverendesteemof theHolyScripture;and theheavenlinessof thematter,theefficacyofthedoctrine,themajestyofthestyle,theconsentofalltheparts,thescopeofthewhole(whichistogiveallglorytoGod),thefulldiscoveryitmakesoftheonlywayofman'ssalvation,themanyotherincomparable excellences, and the entire perfection thereof, areargumentswhereby itdothabundantlyevidence itself tobe thewordofGod; yet, notwithstanding, our full persuasion and assurance of theinfallible truth anddivine authority thereof is from the inwardwork oftheHolySpirit,bearingwitnessbyandwiththewordinourhearts."Theultimategroundoffaith,therefore,isthewitnessoftheSpirit.

FaithaConvictionoftheTruthfoundedonTestimony.

Theonlyotherdefinitionoffaithtobeconsidered,isthatwhichmakesit,aconvictionoftruthfoundedontestimony.WehavealreadyseenthatAugustinesays,"Weknowwhatrestsuponreason;webelievewhatrestsupon authority." A definition to which Sir William Hamilton gives hisadhesion.27 In the Alexandrian School also, the Christian pi,stij, wasAuctontats-Glaube, a faith founded on authority, opposed, on the onehand, to the heathen evpisth,mh, and on the other to the Christiangnw/sij, or philosophical explanation and proof of the truths believed.Among the school-men also, this was the prevalent idea. When theydefinedfaith tobe thepersuasionof thingsnotseen,theymeantthings

whichwereceiveastrueonauthority,andnotbecauseweeitherknoworcan prove them. Hence it was constantly said, faith is human when itrestson the testimonyofmen;divinewhen it restson the testimonyofGod. Thomas Aquinas28 says, "Non fides, de qua loquimur, assentitalicui,nisiquiaestaDeorevelatum.""Faith,ofwhichwespeak,assentsto nothing except because it is revealed by God." We believe on theauthorityofGod,andnotbecausewesee,know,orfeelathingtobetrue.This is the purport of the teaching of the great body of the scholasticdivines. Such also was the doctrine of the Reformers, and of thetheologians of the subsequent age, both Lutheran and Reformed.Speaking of assent, which he regards as the second act or element offaith,Aquinassays,"Hicactusfideinonrerumevidentiaautcausarumetproprietatumnotitia,sedDeidicentisinfallibiliauctoritate."Turrettin29says, "Non quaeritur,An fides sit scientia, quae habeat evidentiam: Sicenimdistim.guiturascientia,qu~habetassensumcertumetevidentem,qui nititur ratione clara et certa, et ab opinione, quae nititur rationetantum probabili; ubi fides notat assensum certum quidem, sedinevidentem,quinonratione,sedtestimoniodivinonititur."DeMoor30says, "Fides subjectiva est persuasio de veritate rei, alterius testimonionixa, quomodo fides illa generatim descripta, scientiae et conjecturaeopponiturDividitur....infidemdivinam,quaenititurtestimoniodivino,et humanam, quae fundata est in testimonio humano fide accepto."Owen,31 "All faith is an assent upon testimony; and divine faith is anassentuponadivinetestimony."JohnHowe32 asks, "Whydo IbelieveJesustobetheChrist?BecausetheeternalGodhathgivenhistestimonyconcerningHimthatsoHe is." "Aman'sbelievingcomesall tonothingwithoutthis,thatthereisadivinetestimony."Again,33"Ibelievesuchathing,asGodrevealsit,becauseitisreportedtomeupontheauthorityofGod." Bishop Pearson34 says, "When anything propounded to us isneitherapparenttooursense,norevidenttoourunderstanding, inandof itself, neither certainly to be collected from any clear and necessaryconnectionwiththecausefromwhichitproceedeth,ortheeffectswhichit naturally produceth, nor is taken up upon any real arguments orreference to other acknowledged truths, and yet notwithstandingappearethtoustrue,notbyamanifestation,butattestationofthetruth,and somovethus to assentnot of itself, but by virtue of the testimonygiven to it; this is saidproperly tobecredible;andanassentuntothis,

uponsuchcredibility,isinthepropernotionfaithorbelief."

ThisViewalmostuniversallyHeld.

Thisviewof thenatureof faith isallbutuniversallyreceived,notbytheologiansonly,butbyphilosophers,andthemassofChristianpeople.The great question has ever been, whether we are to receive truth onauthority, oronlyupon rational evidence.Leibnitzbeginshis "Discoursde laConformitede laFoi avec laRaison,"by saying, "Je suppose,quedeuxveritesnesauroientsecontredire;que l'objetde la foiest laveriteque Dien a revelee d'une maniere extraordinaire, et que la raison estl'enchainment des verites, mais particulierement (lorsqu'elle estcompares avec la foi) de celles ou l'esprit humain peut atteindrenaturellement,sansetreaidedeslumieresdelafoi."35

Ithasalreadybeenadmittedthattheessentialelementoffaithistrust;and, therefore, in the general sense of the word to believe, is to trust.Faith is the reliance of the mind on anything as true and worthy ofconfidence.Inthiswidesenseoftheword,itmattersnotwhatmaybetheobjects, or what the grounds of this trust. The word, however, iscommonlyusedinreferencetotruthswhichwereceiveontrustwithoutbeing able to prove them. Thus we are said to believe in our ownexistence,therealityoftheexternalworld,andalltheprimarytruthsofthe reason.Thesebycommonconsent are calledbeliefs.Reasonbeginswithbelieving,i.e.,withtakingontrustwhatitneithercomprehendsnorproves. Again, it has been admitted that the word belief is often andlegitimatelyusedtoexpressadegreeofcertaintylessthanknowledgeandstrongerthanprobability;aswhenwesay,wearenotsure,butwebelievethatacertainthinghappened.

TheStrictSenseoftheWord"Faith."

Butinthestrictandspecialsenseoftheword,asdiscriminatedfromknowledgeoropinion, faithmeans thebelief of thingsnot seen,on theground of testimony. By testimony, however, is not meant merely theaffirmationofan intelligentwitness.Thereareothermethodsbywhichtestimonymaybegiventhanaffirmation.Asealisaformoftestimony;soisa sign.So is everythingwhichpledges theauthorityof theattester to

thetruthtobeestablished.WhenElijahdeclaredthatJehovahwasGod,andBaalalie,hesaid,"TheGodthatanswerethbyfire,lethimbeGod."The descent of the fire was the testimony of God to the truth of theprophet'sdeclaration.SointheNewTestamentGodissaidtohavebornewitness to the truth of the Gospel by signs, and wonders, and diversmiracles,andgiftsoftheHolyGhost(Heb.ii.4);andtheSpiritofGodissaidtowitnesswithourspiritsthatwearethechildrenofGod(Rom.viii.16).Thewordinthesecasesismarture,w,totestify.This isnota laxorimproperuseofthewordtestimony;foranaffirmationistestimonyonlybecause it pledges the authority of himwhomakes it to the truth.Andtherefore whatever pledges that authority, is as truly of the nature oftestimony, as an affirmation. When, therefore, it is said that faith isfoundedontestimony,itismeantthatitisnotfoundedonsense,reason,orfeeling,butontheauthorityofhimbywhomitisauthenticated.

ProoffromtheGeneralUseoftheWord.

Thatsuchisthefoundationandthedistinctivecharacteristicoffaith,may be argued, -- 1. From the general use of the wordWe are said toknowwhatweseeorcanprove;andtobelievewhatweregardastrueonthe authority of others. This is admitted to be true of what is calledhistoricalfaith.Thisincludesagreatdeal;allthatisrecordedofthepast;allthatistrueofpresentactualities,whichdoesnotfallwithinthesphereof our personal observation; all the facts of science as received by themasses;andalmostallthecontentsoftheBible,whetheroftheOldorofthe New Testament. The Scriptures are a record of the history of thecreation,ofthefall,andofredemption.TheOldTestamentisthehistoryof the preparatory steps of this redemption. The New Testament is ahistory of the fulfilment of the promises and types of the Old in theincarnation, life, sufferings, death, and resurrection of the Son of God.WhoeverbelievesthisrecordhassettohissealthatGodistrue,andisachildofGod.

ProoffromConsciousness.

2.Inthesecondplace,consciousnessteachesusthatsuchisthenatureof faith not only when historical facts are its objects, but whenpropositions are the things believed. The two indeed are often

inseparable. That God is the creator of the world, is both a fact and adoctrine. It is as the Apostle says, amatter of faith.We believe on theauthority of the Scriptures, which dedare that "In the beginning Godcreated the heaven and the earth." That God set forth his Son to be apropitiationforoursins, isadoctrine.ItrestssolelyontheauthorityofGod.Wereceiveituponhistestimony.Sowithallthegreatdoctrinesofgrace; of regeneration, of justification, of sanctification, andof a futurelife.HowdoweknowthatGodwillacceptallwhobelieveinChrist?WhocanknowthethingsofGod,savetheSpiritofGod,andhetowhomtheSpirit shall reveal them (1Cor. ii. 10, 11)?From thenature of the case,"the things of the Spirit," the thoughts and purposes of God, can beknownonlybyrevelation,andtheycanbereceivedonlyontheauthorityofGod.Theyareobjectsneitherofsensenorofreason.

ProoffromScripture.

3.It is theuniformteachingof theBiblethat faith is foundedonthetestimonyorauthorityofGod.

ThefirstproofofthisisthefactthattheScripturescometousunderthe form of a revelation of things we could not otherwise know. Theprophets of theOld Testamentweremessengers, themouth ofGod, todeclarewhat thepeoplewere to believe andwhat theywere todo.TheNewTestamentiscalled"ThetestimonyofJesus."Christcame,notasaphilosopher,butasawitness.HesaidtoNicodemus,"Wespeakthatwedoknow,andtestifythatwehaveseen;andyereceivenotourwitness."(Johniii.11)."Hethatcomethfromaboveisaboveall. . . .Andwhathehath seen and heard, that he testifieth; and no man receiveth histestimony.He thathath receivedhis testimonyhath set tohis seal thatGodistrue(verses31-33).InlikemannertheApostleswerewitnesses.Assuch they were ordained (Luke xxiv. 48). After his resurrection, andimmediatelybeforehisascension,ourLordsaidtothem,"Yeshallreceivepower, after that the Holy Ghost is come upon you: and ye shall bewitnessesuntome,bothinJerusalem,andinallJudea,andinSamaria,anduntotheuttermostpartoftheearth.(Actsi.8).Whentheydeclaredthe death and resurrection of Christ, as facts to be believed, they said,"Whereofwearewitnesses"(Actsii.32,iii.15,v.32).Inthislastpassagethe Apostles say they were witnesses not only of the fact of Christ's

resurrectionbutthatGodhad"exalted"Him"withhisrighthandtobeaprinceandasaviour,fortogiverepentancetoIsrael,andforgivenessofsins."SeeActs x.39-43,where it is said, "Hecommandedus topreachuntothepeople,andtotestifythatitishewhichwasordainedofGodtobethejudgeofquickanddead.Tohimgivealltheprophetswitness,thatthroughhisnamewhosoeverbelieveth inhimshallreceiveremissionofsins."

The great complaint against the Apostles, especially in the Greciancities,wasthattheydidnotpresenttheirdoctrinesaspropositionstobeproved;theydidnotevenstatethephilosophicalgroundsonwhichtheyrested,orattempttosustainthematthebarofreason.TheanswergiventothisobjectionbySt.Paulistwofold:First,thatphilosophy,thewisdomofmen,hadproveditselfutterlyincompetenttosolvethegreatproblemsofGod and the universe, of sin and redemption. It was in fact neithermore nor less than foolishness, so far as all its speculations as to thethings of God were concerned. Secondly, that the doctrines which Hetaught were not the truths of reason, but matters of revelation; to bereceivednotonrationalorphilosophicalgrounds,butupontheauthorityofGod;thatthey,theApostles,werenotphilosophers,butwitnesses;thattheydidnotargueusingthewordsofman'swisdom,butthattheysimplydeclaredthecounselsofGod,andthatfaithintheirdoctrineswastorestnotonthewisdomofmen,butonthepowerfultestimonyofGod.

Thesecondproof,thattheScripturesteachthatfaithisthereceptionoftruthonthegroundoftestimonyorontheauthorityofGod,is,thatthethingwhichwearecommandedtodo,istoreceivetherecordwhichGodhas given of his Son. This is faith; receiving as true what God hastestified,andbecauseHehastestifiedit."HethatbelievethnotGodhathmadehimaliar;becausehebelievethnottherecordthatGodgaveofhisSon." The Greek here is, ouv pepi,steuken eivj th.n marturi,an h[nmemartu,rhken o` Qeo.j peri. tou/ ui`ou/ au`tou/, "believeth not thetestimony which God testified concerning his Son." "And this is thetestimony,(h`marturi,a)thatGodhathgiventouseternallife,andthislifeiiinhisSon"(1Johnv.10,11).TherecouldhardlybeamoredistinctstatementoftheScripturaldoctrineastothenatureoffaith.Itsobjectiswhat God has revealed. Its ground is the testimony of God. To receive

thattestimony,istosettooursealthatGodistrue.Torejectit,istomakeGod a liar. "If we receive the witness of men, the witness of God isgreater:forthisisthewitnessofGodwhichhehathtestifiedofhisson."

SuchistheconstantteachingofScripture.Thegroundonwhichweareauthorizedandcommandedtobelieveis,nottheconformityofthetruthrevealed toour reason,nor its effectuponour feelings,nor itsmeetingthenecessitiesofournatureandcondition,but simply, "Thus saith theLord." The truths of revelation do commend themselves to the reason;theydopowerfullyandrightfullyaffectourfeelings;theydomeetallthenecessities of our nature as creatures and as sinners; and theseconsiderationsmay inclineus tobelieve,maystrengthenour faith, leadus to cherish it, and render it joyful and effective; but they are not itsground.WebelieveonthetestimonyorauthorityofGod.

It isobjectedtothisviewthatwebelievetheBibletobetheWordofGod on other ground than testimony. The fulfilment of prophecies, themiraclesofitsauthors,itscontents,andtheeffectswhichitproduces,arerational grounds for believing it to be fromGod. To this objection twoanswers may be made: First, that supernatural occurrences, such asprophecies and miracles, are some of the forms in which the divinetestimonyisgiven.PaulsaysthatGodbears"witnessbothwithsignsandwonders"(Hebrewsii.4).And,secondly,thattheproximateendofthesemanifestationsof supernatural foresight andpowerwas to authenticatethedivinemissionofthemessengersofGod.Thisbeingestablished,thepeoplewere calledupon to receive theirmessage and to believe on theauthorityofGod,bywhomtheyweresent.

The thirdproof, that theScriptures teach that faith isa receptionoftruth on the ground of testimony, is found in the examples andillustrationsoffaithgivenintheScriptures.Immediatelyafterthefallthepromisewasmadetoourfirstparentsthattheseedofthewomanshouldbruise the serpent's head. On what possible ground could faith in thispromiserestexceptontheauthorityofGod.WhenNoahwaswarnedofGod of the coming deluge, and commanded to prepare the ark, hebelieved, not because he saw the signs of the approaching flood, notbecausehismoral judgment assuredhim that a justGodwould in thatwayavengehis violated law;but simplyon the testimonyofGod.Thus

whenGodpromised toAbraham the possession of the land ofCanaan,thathe,achildlessoldman,shouldbecomethefatherofmanynations,that throughhis seedall thenationsof theearthshouldbeblessed,hisfaith could have no other foundation than the authority of God. So ofeveryillustrationoffaithgivenbytheApostleintheeleventhchapterofhisepistletotheHebrews.ThesameistrueofthewholeBible.Wehavenofoundation for our faith in a spiritualworld, in the heaven andhelldescribedinScripture,inthedoctrinesofredemption,inthesecurityandultimatetriumphoftheChurchotherthanthetestimonyofGod.Iffaithdoesnotrestontestimonyithasnothingonwhichtorest.PaultellsusthatthewholeGospel restson the factofChrist's resurrection fromthedead.IfChristbenotrisenourfaith isvain,andweareyet inoursins.ButourassurancethatChristroseonthethirddayrestssolelyuponthetestimonywhichGodinvariouswayshasgiventothatfact.

Thisisapointofgreatpracticalimportance.Iffaith,oronlypersuasionofthetruthsoftheBible,restsonphilosophicalgrounds,thenthedoorisopenedforrationalism;ifitrestsonfeeling,thenitisopentomysticism.Theonlysure,andtheonlysatisfyingfoundationisthetestimonyofGod,whocannoterr,andwhowillnotdeceive.

Faith may, therefore, be defined to be the persuasion of the truthfoundedontestimony.ThefaithoftheChristianisthepersuasionofthetruth of the facts and doctrines recorded in the Scriptures on thetestimonyofGod.

§3.DifferentKindsofFaith.

Thoughthedefinitionabovegivenbeaccepted,itistobeadmittedthattherearedifferentkindsoffaith.Inotherwords,thestateofmindwhichtheworddesignatesisverydifferentinonecasefromwhatitisinothers.This difference arises partly from the nature of its objects, and partlyfromthenatureorformofthetestimonyonwhichitisfounded.Faithinahistoricalfactorspeculativetruthisonething;faithinaesthetictruthanotherthing;faithinmoraltruthanotherthing;faithinspiritualtruth,

andespeciallyfaithinthepromiseofsalvationmadetoourselvesanotherthing.Thatis,ttiestateofminddenominatedfaithisverydifferentinanyone of these cases from what it is in the others. Again, the testimonywhich God bears to the truth is of different kinds. In one form it isdirectedespeciallytotheunderstanding;inanothertotheconscience;inanother to our regenerated nature. This is the cause of the differencebetweenspeculative,temporary,andsavingfaith.

SpeculativeorDeadFaith.

TherearemanymenwhobelievetheBibletobetheWordofGod;whoreceive all that it teaches; and who are perfectly orthodox in theirdoctrinalbelief. If askedwhy they believe, theymaybe at a loss for ananswer.Reflectionmightenablethemtosaytheybelievebecauseothersbelieve. They receive their faith by inheritance. They were taught fromtheir earliest years thus to believe. The Church to which they belonginculcatesthisfaith,anditisenjoineduponthemastrueandnecessary.OthersofgreaterculturemaysaythattheevidenceofthedivineoriginoftheBible,bothexternalandinternal,satisfiestheirminds,andproducesarationalconviction that theScripturesarea revelation fromGod,andtheyreceiveitscontentsonhisauthority.Suchafaithasthis,experienceteaches,isperfectlycompatiblewithaworldlyorwickedlife.ThisiswhattheBiblecallsadeadfaith.

TemporaryFaith.

Again, nothing is more common than for the Gospel to produce atemporary impression, more or less deep and lasting. Those thusimpressedbelieve.But,havingnorootinthemselves,soonerorlatertheyfallaway.Itisalsoacommonexperiencethatmenutterlyindifferentorevenskeptical,intimesofdanger,oronthenearapproachofdeath,aredeeply convinced of the certainty of those religious truths previouslyknown,buthithertodisregardedorrejected.Thistemporaryfaithisduetocommongrace; that is, tothose influencesof theSpiritcommoninameasure greater or less to all men, which operate on the soul withoutrenewingit,andwhichrevealthetruthtotheconscienceandcauseittoproduceconviction.

SavingFaith.

Thatfaithwhichsecureseternallife;whichunitesustoChristaslivingmembersofhisbody;whichmakesusthesonsofGod;whichinterestsusinall thebenefitsofredemption;whichworksby love,andis fruitful ingoodworks;isfounded,notontheexternalorthemoralevidenceofthetruth, but on the testimony of the Spirit with and by the truth to therenewedsoul.

WhatismeantbytheTestimonyoftheSpirit

Itisnecessary,beforegoingfurther,todeterminewhatismeantbythetestimonyoftheSpirit,whichissaidtobethegroundofsavingfaith.

God,ortheSpiritofGod,testifiestothetruthoftheScripturesandofthe doctrines which they contain. This testimony, as has been seen, ispartly external, consisting in prophecies and miracles, partly in thenatureof the truths themselves as related to the intellectual andmoralelements of the soul, and partly special and supernatural. Unrenewedmenmayfeelthepowerofthetwoformerkindsoftestimony,andbelievewithafaitheithermerelyintellectualandspeculative,orwithwhatmaybe called from its ground, amoral faith, which is only temporary. Thespiritualformoftestimonyisconfinedtotheregenerated.Itis,ofcourse,inscrutable.Theoperationsof theSpiritdonotreveal themselves intheconsciousness otherwise than by their effects. We know that men areborn of the Spirit, that the Spirit dwells in the people of God andcontinuallyinfluencestheirthoughts,feelings,andactions.ButweknowthisonlyfromtheteachingoftheBible,notbecauseweareconsciousofhisoperations."Thewindblowethwhereit listeth,andthouhearestthesoundthereof,butcanstnottellwhenceitcometh,andwhitheritgoeth:soiseveryonethatisbornoftheSpirit."(Johniii.8.)

Thiswitness of the Spirit is not an affirmation that theBible is theWord of God. Neither is it the production of a blind, unintelligentconviction of that fact. It is not, as is the case with human testimony,addressedfromwithouttothemind,butitiswithintheminditself.Itisaninfluencedesignedtoproducefaith.ItiscalledawitnessortestimonybecauseitissocalledinScripture;andbecauseithastheessentialnature

of testimony, inasmuch as it is the pledge of the authority of God insupportofthetruth.

Theeffectsofthisinwardtestimonyare,(1.)WhattheScripturescall"spiritualdiscernment."Thismeanstwothings:AdiscernmentduetotheinfluenceoftheSpirit;andadiscernmentnotonlyofthetruth,butalsoofthe holiness, excellence, and glory of the things discerned. The wordspiritual, in this sense, means conformed to the nature of the Spirit.Hence the law is said to be spiritual, i. e., holy, just, and good. (2.) Asecondeffect flowingnecessarily fromtheone justmentioned isdelightand complacency, or love. (3.) The apprehension of the suitableness ofthetruthsrevealed,toournatureandnecessities.(4.)Thefirmconvictionthat these things are not only true, but divine. (5.) The fruits of thisconviction, i. e., of the faith thus produced, good works, -- holiness ofheartandlife.

When,therefore,aChristianisasked,WhyhebelievestheScripturesand the doctrines therein contained, his simple anrwer is, On thetestimonyorauthorityofGod.Howelsecouldheknowthat theworldswerecreatedbyGod,thatourraceapostatizedfromGod,thatHesenthisSonforourredemption,thatfaithinHimwillsecuresalvation.Faithinsuchtruthscanhavenoother foundation than the testimonyofGod. Ifasked,HowGod testifies to the truth of theBible? If an educatedmanwhoseattentionhasbeencalled to thesubject,hewill answer, In everyconceivable way: by signs, wonders, and miracles; by the exhibitionwhich the Bible makes of divine knowledge, excellence, authority, andpower.Ifanuneducatedman,hemaysimplysay,"WhereasIwasblind,nowIsee."Suchaman,and indeedeverytrueChristian,passes fromastateofunbelieftooneofsavingfaith,notbyanyprocessofresearchorargument, but of inward experience. The changemay, and often does,takeplaceinamoment.ThefaithofaChristianintheBibleis,asbeforeremarked,analogoustothatwhichallmenhaveinthemorallaw,whichtheyrecoguizenotonlyastruth,butashavingtheauthorityofGod.Whatthenaturalmanperceiveswithregardtothemorallawtherenewedmanis enabled to perceive in regard to "the things of the Spirit," by thetestimonyofthatSpiritwithandbythetruthtohisheart.

ProoffromExpressDeclarationsofScripture.

1.ThatthisistheScripturaldoctrineonthesubjectisplainfromtheexpress declarations of the Scriptures. Our Lord promised to send theSpiritforthisverypurpose."Hewillreprovetheworldofsin,"especiallyofthesinofnotbelievinginChrist;"andofrighteousness,"thatis,ofhisrighteousness, -- the rightfulness of his claims to be regarded andreceivedastheSonofGod,Godmanifestintheflesh,andtheSaviourofthe world, "and of judgment," that is, of the final overthrow of thekingdomofdarknessandtriumphofthekingdomoflight.(Johnxvi.8.)Faith,therefore,isalwaysrepresentedinScriptureasoneofthefruitsofthe Spirit, as the gift of God, as the product of his energy (pi,stij th/jevnergei,aj tou/ Qeou/) (Colossians ii. 12). Men are said to believe invirtueofthesamepowerwhichwroughtinChrist,whenGodraisedHimfromthedead.(Ephi.19,20.)TheApostlePaulelaboratelysetsforththeground of faith in the second chapter of First Corinthians.He declaresthathereliedforsuccessnotontheenticingwordsofman'swisdom,butonthedemonstrationof theSpirit, inorder that the faithof thepeoplemightrestnotonthewisdomofmen,butonthepowerofGod.Faithwasnottorestonargument,onhistoricalorphilosophicalproof,butonthetestimonyoftheSpirit.TheSpiritdemonstratesthetruthtothemind,i.e.,producestheconvictionthatitistruth,andleadsthesoultoembraceitwithassurancemddelight.PassageshavealreadybeenquotedwhichteachthatfaithrestsonthetestimonyofGod,andthatunbeliefconsistsin rejecting that testimony. The testimony of God is given through theSpirit, whose office it is to take of the things of Christ and show themuntous.TheApostleJohntellshisreaders,"YehaveanunctionfromtheHoly One, and ye know all things. . . . The anointing which ye havereceivedofhimabidethinyou:andyeneednotthatanymanteachyou:butasthesameanointingteachethyouofallthings,andistruth,andisnolie,andevenasithathtaughtyou,yeshallabideinhim."(1Johnii.20,27.)Thispassageteaches,(1.)ThattruebelieversreceivefromChrist(theHolyOne)anunction.(2.)ThatthisunctionistheHolyGhost.(3.)Thatitsecurestheknowledgeandconvictionofthetruth.(4.)Thatthisinward teaching which makes them believers is abiding, and securesthemfromapostasy.

1Corinthiansii.14.

Equallyexplicitisthepassagein1Corinthiansii.14,"ThenaturalmanreceivethnotthethingsoftheSpiritofGod;fortheyarefoolishnessuntohim:neither canhe know them, because they are spiritually discerned.Buthethat isspiritual judgethall things,yethehimself is judgedofnoman." The things of the Spirit, are the things which the Spirit hasrevealed. Concerning these things, it is taught: (1.) that the natural orunrenewedmandoesnotreceivethem.(2.)Thatthespiritualman,i.e.,the man in whom the Spirit dwells, does receive them. (3.) That thereasonofthisdifferenceisthattheformerhasnot,andthatthelatterhas,spiritualdiscernment.(4.)Thisspiritualdiscernmentistheapprehensionofthetruthandexcellenceofthethingsdiscerned.(5.)It isspiritual,asjuststated,bothbecauseduetotheoperationoftheSpirit,andbecausethe conformity of the truths discerned to the nature of the Spirit, isapprehended.

WhenPeterconfessedthatJesuswastheChristtheSonofthelivingGod,ourLordsaid,"Blessedartthou,SimonBarjona:forfleshandbloodhathnotrevealedituntothee,butmyFatherwhichisinheaven."(Matt.xvi. 17.) Other men had the same external evidence of the divinity ofChristthatPeterhad.Hisfaithwasduenottothatevidencealone,buttothe inward testimony of God. Our Lord rendered thanks that God hadhidden the mysteries of his kingdom from the wise and prudent andrevealed them unto babes. (Matt. xi. 25.) The external revelation wasmadetobothclasses.Besidesthisexternalrevelation,thosecalledbabesreceived an inward testimony which made them believers. Hence ourLord said,Noman can comeuntome excepthebedrawnor taught ofGod. (John vi. 44, 45.) The Apostle tells us that the same Gospel, thesame objective truths, with the same external and rational evidence,whichwasanoffencetotheJewandfoolishnesstotheGreek,wastothecalled thewisdomand the power ofGod.Why this difference?Not thesuperior knowledge or greater excellence of the called, but the inwarddivine influence, the klh/sij, of which they were the subjects. Paul'sinstantaneousconversionisnottobereferredtoanyrationalprocessofargument; nor to hismoral suceptibility to the truth; nor to the visiblemanifestation of Christ, for no miracle, no outward light or splendourcouldchangetheheartandtransformthewholecharacterinamoment.Itwas,astheApostlehimselftellsus(Gal.i.15,16),theinwardrevelation

ofChristtohimbythespecialgraceofGod.ItwasthetestimonyoftheSpirit,whichbeinginwardandsupernatural,enabledhimtoseethegloryofGod in the faceofJesusChrist.ThePsalmistprayed thatGodwouldopen his eyes that he might see wondrous things out of his law. TheApostle prayed for the Ephesians that God would give them the HolySpirit,thattheeyesoftheirsoulsmightbeopened,thattheymightknowthethingsfreelygiventothemofGod.(Eph.i.17,18.)EverywhereintheBiblethefactthatanyonebelievesisreferrednottohissubjectivestate,buttotheworkoftheSpiritonhisheart.

ProoffromtheWaytheApostlesacted.

2. As the Scriptures thus expressly teach that the ground of true orsavingfalthistheinwardwitnessoftheSpirit,theApostlesalwaysactedon that principle. They announced the truth and demanded its instantreception,under thepainof eternaldeath.OurLorddid the same. "Hethatbelievethnotiscondemnedalready,becausehehathnotbelievedinthenameoftheonlybegottenSonofGod."(Johniii.18.)Immediatefaithwasdemanded.BeingdemandedbyChrist, andathis commandby theApostles,thatdemandmustbejustandreasonable.Itcould,however,beneitherunlesstheevidenceofthetruthattendedit.Thatevidencecouldnot be the external proofs of the divinity of Christ and his Gospel, forthose proofs were present to the minds of comparatively few of thehearers of the Gospel; nor could it be rational proof or philosophicalarguments, for still fewer could appreciate such evidence, and if theycould it would avail nothing to the production of saving faith. Theevidenceoftruth,towhichassentisdemandedbyGodthemomentitisannounced,mustbe in the truth itself.And if this assentbeobligatory,anddissentorunbeliefa sin, then theevidencemustbeofanature, towhichacorruptstateofthesoulrendersamaninsensible."Ifourgospelbehid,"saystheApostle,"itishidtothemthatarelost:inwhomtheGodofthisworldhathblindedthemindsofthemwhichbelievenot, lestthelight of the glorious gospel of Christ, who is the image of God, shouldshineuntothem....[But]God,whocommandedthelighttoshineoutofdarkness,hathshinedinourhearts,togivethelightoftheknowledgeofthe gloryofGod in the face of JesusChrist." (2Cor. iv. 3-6.) It is heretaught,(1.)ThatwhereverandwheneverChristispreached,theevidence

ofhisdivinityispresented.ThegloryofGodshinesinhisface.(2.)Thatifanymanfailstoseeit,itisbecausetheGodofthisworldhathblindedhiseyes.(3.)Thatifanydoperceiveitandbelieve,itisbecauseofaninwardillumination produced byHimwho first commanded the light to shineoutofdarkness.

ProoffromthePracticeintheChurch.

3.AsChristandtheApostlesactedonthisprinciple,sohaveallfaithfulministersandmissionaries fromthatday to this.Theydonotexpect toconvince and convert men by historical evidence or by philosophicalarguments.TheydependonthedemonstrationoftheSpirit.

ProoffromAnalogy.

4.Thisdoctrine, that the true and immediate groundof faith in thethings of the Spirit is the testimony of the Spirit, producing spiritualdiscernment,issustainedbyanalogy.Ifamancannotseethesplendourofthesun,itisbecauseheisblind.Ifhecannotperceivethebeautiesofnatureandofart, it isbecausehehasno taste. Ifhecannotapprehend"theconcordofsweetsounds,"itisbecausehehasnotamusicalear.Ifhecannotseethebeautyofvirtue,orthedivineauthorityofthemorallaw,itisbecausehismoralsenseisblunted.IfhecannotseethegloryofGodinhisworksandinhisWord,itisbecausehisreligiousnatureisperverted.Andinlikemanner,ifhecannotseethegloryofGodinthefaceofJesusChrist,itisbecausethegodofthisworldhasblindedhiseyes.

Nooneexcusesthemanwhocanseenoexcellenceinvirtue,andwhorepudiates theauthorityof themoral law.TheBibleand the instinctivejudgment of men, condemn the atheist. In like manner the Scripturespronounce accursed all who do not believe that Jesus is the Christ theSon of the living God. This is the denial of supreme excellence; therejection of the clearest mainfestation of God ever made to man. ThesolemnjudgmentofGodis,"IfanymanlovenottheLordJesusChrist,lethimbeanathemamaranatha." (1Cor. xvi. 22.) In this judgment thewholeintelligentuniversewillultimatelyacquiesce.

FaithintheScriptures,therefore,isfoundedonthetestimonyofGod.

By testimony, as before stated, is meant attestation, anything whichpledges the authority of the attester in support of the truth to beestablished.Asthis testimony isofdifferentkinds, so the faithwhich itproduces,isalsodifferent.Sofarasthetestimonyismerelyexternal,thefaith it produces is simply historical or speculative. So far as thetestimonyismoral,consistinginthepowerwhichtheSpiritgivestothetruthover thenatural conscience, the faith is temporary, depending onthestateofmindwhichisitsproximatecause.Besidesthese,thereistheinward testimony of the Spirit, which is of such a nature and of suchpower as to produce a perfect revoluticn in the soul, compared inScripturetothateffectedbyopeningtheeyesof theblindtothereality,thewonders,andgloriesofcreation.Thereis,therefore,allthedifferencebetweenafaithrestingonthisinwardtestimonyoftheSpirit,andmerespeculativefaith,thatthereisbetweentheconvictionablindmanhasofthebeautiesofnature,beforeandafter theopeningofhiseyes.As thistestimonyisinforming,enablingthesoultoseethetruthandexcellenceofthe"thingsoftheSpirit,"sofarastheconsciousnessofthebelieverisconcerned,hisfaithisaformofknowledge.Heseestobetrue,whattheSniritrevealsandauthenticates.

§4.FaithandKnowledge.

Therelationof faithtoknowledgeisawidefield.Thediscussionsonthesubjecthavebeenvariedandendless.There is littleprobability thatthepointsatissuewilleverbesettledtothesatisfactionofallparties.Thegroundoffaithisauthority.Thegroundofknowledgeissenseorreason.We are concerned here only with Christian faith, i. e., the faith whichreceivestheScripturesastheWordofGodandalltheyteachastrueonhisauthority.

IsaSupernaturalRevelationneeded?

The first question is, Whether there is any need of a supernaturalrevelation,whetherhuman reasonbenot competent todiscover and toauthenticateallneedfultruth.ThisquestionhasalreadybeenconsideredundertheheadofRationalism,whereitwasshown,(1.)Thateveryman's

consciousnesstellshimthattherearequestionsconcerningGodandhisown origin and destiny, which his reason cannot answer. (2.) That heknowsapriori,thatthereasonofnoothermancansatisfactorilyanswerthem. (3.) That he knows from experience that they never have beenansweredbythewisdomofmen,and(4.)ThattheScripturesdeclarethatthe world by wisdom knows not God, that the wisdom of the world isfoolishness inhis estimation, and thatGodhas therefore himselfmadeknowntruthsundiscoverablebyreason,forthesalvationofman.

MusttheTruthsofRevelationbeDemonstrablebyReason?

Asecondquestionis,Whethertruths,supernaturallyrevealed,mustbeabletoauthenticatethemselvesatthebarofreasonbe.foretheycanberationally received; so that they are received, not on the ground ofauthority,butofrationalproof.Thisalsohasbeenpreviouslydiscussed.IthasbeenshownthattheassumptionthatGodcanrevealnothingwhichhuman reason cannot, when known, demonstrate to be true, assumesthathumanreasonisthemeasureofalltruth;thatthereisnointelligencein the universe higher than that of man; and that God cannot havepurposesandplans,thegroundsorreasonsofwhichwearecompetenttodiscover and appreciate. It emancipates the from the authority of God,refusingtobelieveanythingexcepttheauthorityofreason.WhymaywenotbelieveonthetestimonyofGodthatthereisaspiritualworld,aswellasbelievethatthereissuchanationastheChineseonthetestimonyofmen? No man acts on the principle of believing only what he canunderstandandprove,inanyotherdepartment.Therearemultitudesoftruthswhicheverysanemanreceivesontrust,withoutbeingableeithertoproveorcomprehendthem.Ifwecanbelieveonlywhatwecanproveatthebarofreasontobetrue,thenthekingdomofheavenwouldbeshutagainstallbutthewise.TherecouldbenoChristianwhowasnotalsoaphilosopher.Inpointoffactnomanactsonthisprinciple.Itisassumedintheprideofreason,orasanapologyforrejectingunpalatabletruths,butmenbelieve inGod, insin, in freedomof thewill, in responsibility,without the ability of comprehending or reconciling these truths witheachotherorwithotherfactsofconsciousnessorexperience.

MaynotRevealedTruthsbePhilosophicallyvindicated?

Athirdquestionis,Whether,admittingasupernaturalrevelation,andmoreoveradmittingtheobligationtoreceiveontheauthorityofGodthedoctrineswhichrevelationmakesknown,therevealeddoctrinesmaynotbephilosophicallyvindicated,soastocommendthemtotheacceptanceof those who deny revelation. May not the Scriptural doctrinesconcerning God, creation, providence, the trinity, the incarnation, sin,redemption, and the future state, be so stated and sustainedphilosophically. as to constrain acquiescence in them as truths of thereason.ThiswasthegroundtakenintheearlyChurchbythetheologiansof the Alexandrian School, who undertook to elevate the pi,stij of thepeopleintoagnw/sijforthephilosophers.ThusthesacredwritersweremadePlatonists,andChristianitywastransmutedintoPlatonism.Alargepart of themental activity of the School-men, during theMiddle Ages,wasexpendedinthesameway.TheyreceivedtheBibleasasupernaturalrevelation from God. They received the Church interpretation of itsteachings.Theyadmitted theirobligation tobelieve itsdoctrineson theauthorityofGodandoftheChurch.Neverthelesstheyheldthatallthesedoctrinescouldbephilosophicallyproved.InlatertimesWolfundertooktodemonstrate all thedoctrines ofChristianity on theprinciples of theLeibnitzianphilosophy.Inourowndaythisprincipleandtheseattemptshavebeencarriedfurtherthanever.Systemsoftheology,constructedonthephilosophyofHegel,ofSchelling,andofSchleiermacher,havealmostsupersededtheoldBiblicalsystems.Ifanymanofordinarycultureandintelligence should take up a volume of what is called "SpeculativeTheology," (that is, theology presented in the forms of the speculativephilosophy,) he would not understand a page and would hardlyunderstanda sentence.He couldnot tellwhether the theologywhich itproposedtopresentwasChristianityorBuddhism.Or,atbest,hewouldfind a few drops of Biblical truth so diluted by floods of humanspeculation that themostdelicateof chemical testswould fail todetectthedivineelement.

AttemptstodothisFutile.

Allsuchattemptsarefutile.Theempiricalproofofthisis,thatnosuchattempthaseversucceeded.Theexperimenthasbeenmadehundredsoftimes,andalwayswiththesameresult.Wherearenowthephilosophical

expositions and vindications of Scripture doctrines by the Platonizingfathers;bytheSchoolmen;bytheCartesians;bytheLeibnitzians?Whatpower over the reason, the conscience, or the life, has any of thespeculativesystemsofourday?Who,beyondthedevoteesofthesystemswhich they represent, understand or adopt the theology of Daub, ofMarheinecke,ofLange,andothers?Strauss, therefore, is rightwhenherepudiates all these vain attempts to reconcile Christianity withphilosophy, or to give a form to Christian doctrine which satisfies thephilosophicalthinker.36

But apart from this argument from experience, the assumption ispreposterous that the feeble intellect ofman can explain, and from itsown resources, vindicate and prove the deep things of God. An infantmight as well undertake to expound Newton's "Principia." If there aremysteriesinnature,ineverybladeofgrass,intheinsect,inthebodyandinthesoulofman,theremustbemysteriesinreligion.TheBibleandourconsciousnessteachusthatGodis incomprehensible,andhiswayspastfindingout;thatwecannotexplaineitherhisnatureorhisacts;weknownot how he creates, upholds, and governs without interfering with thenatureofhiscreatures;howtherecanbethreepersonsintheGodhead;how in theonepersonofChrist there canbe two intelligencesand twowills;howtheSpiritinspires,renews,sanctifies,orcomforts.Itbelongstothe"self-deifying"classofphilosopherstopresumetoknowallthatGodknows, and to banish the incomprehensible from the religionwhich hehas revealed. "To the school of Hegel," says Bretschneider, "there aremysteriesinreligiononlyforthosewhohavenotraisedthemselvestotheHegeliangradeofknowledge.Forthelatterallisclear;allisknowledge;and Christianity is the solution, and therefore the revelation of allmysteries."37ThismaybeconsistentinthosewhoholdthatmanisGodinthehighestformofhisexistence,andthephilosopherthehigheststyleofman.Suchanassertion,however,bywhomsoever itmaybemade, istheinsanityofpresumption.

MaywhatisTrueinReligionbeFalseinPhilosophy?

Afourthquestionincludedinthisgeneralsubjectis,Whetherthereisor may be a real conflict between the truths of reason and those ofrevelation? Whether that which is true in religion may be false in

philosophy?Tothisquestiondifferentanswershavebeengiven.

TheFathersonthisQuestion.

First, while the Greek fathers were disposed to bring religion andphilosophy into harmony, by giving a philosophical form to Christiandoctrines,theLatinswereinclinedtorepresentthetwoasirreconcilable."What,"asksTertullian,"hasAthenstodowithJerusalem?Theacademywith the Church? What have heretics to do with Christians? Ourinstruction is from the porch of Solomon, who himself taught that theLord was to be sought in the simplicity of the heart. . . .We need noseeking for truth after Christ; no research after the Gospel. When webelieve,wedesirenothingbeyondfaith,becausewebelievethatthereisnothing elsewe shoulddo. . . . Toknownothingbeyond is toknowallthings."38Hewentsofarastosay,"Prorsuscredibileest,quiaineptumest; . . . . certum est, quia impossibile est."39 Without going to thisextreme,thetheologiansoftheLatinChurch,thoseofthematleastmostzealous for Church doctrines,were inclined to deny to reason even theprerogativeofajudiciumcontradictionis.Theywereconstrainedtotakethis ground because they were called upon to defend doctrines whicicontradictednotonlyreasonbutthesenses.Whenitwasobjectedtothedoctrine that the consecratedwafer is the real body of Christ, that oursensespronounce it tobebread,andthat it is impossible thatahumanbodyshouldbeinheavenandinallpartsoftheearthatthesametime,whatcouldtheysaybutthatthesensesandreasonarenottobetrustedinthesphereoffaith?Thatwhatisfalsetothereasonandthesensesmaybetrueinreligion?

LutheranTeachingonthisPoint.

TheLutheranswereunder the samenecessity.Theirdoctrineof thepersonofChrist involvesthedenialoftheprimarytruth,thatattributescannot be separated from the substance of which they are themanifestation.TheirdoctrineconcerningtheLord'sSupper involvestheassumption of the ubiquity of Christ's body, which seems to be acontradictioninterms.

Luther's utterances on this subject are not very consistent. When

arguing against the continued obligation of monastic vows, he did nothesitate to say that what was contrary to reason was contrary to God."Was nun der Verunuft entgegen ist, ist gewiss dass es Gott viehmehrentgegenist.DennwiesollteesnichtwiderdiegottlicheWahrheitseyn,das wider Vernunft und menschliche Wahrheit ist."40 But in thesacramentariancontroversyhewillnotallowreasontobeheard."InthethingsofGod,"hesays,reasonornatureisstock-star-and-stoneblind."Itis, indeed," he adds, "audacious enough to plunge in and stumble as ablindhorse;butallthatitexplainsorconcludesisascertainlyfalseandwrongas thatGod lives."41 Inanotherplacehesays that reason,whenshe attempts to speculate about divine things, becomes a fool; which,indeed,isverymuchwhatPaulsays.(Rom.i.22,ICor.i.18-31.)

TheLutheran theologiansmade a distinction between reason in theabstract,orreasonasitwasinmanbeforethefall,andreasonasitnowis.Theyadmitthatnotruthofrevelationcancontradictreasonassuch;butitmaycontradictthereasonofmenallofwhosefacultiesarecloudedanddeterioratedbysin.Bythiswasnotmeantsimplythattheunrenewedman isopposed uo the truth ofGod; that "the things of the Spirit" arefoolishneestohim,thatitseemstohimabsurdthatGodshouldbefoundinfashionasaman;thatHeshoulddemandasatisfactionforsin;orsaveonemanandnotanother,accordingtohisowngoodpleasure.This theBible clearly teaches and all Christians believe. In all this there is nocontradiction between reason and religion. The being of God isfoolishnesstotheatheist;andpersonalimmortalityisfoolishnesstothepantheist. Yet who would admit that these doctrines are contrary toreason? The Lutheran theologians intended to teach, not only that themysteries of the Bible are above reason, that they can neither beunderstoodnordemonstrated;andnotonlythat"thethingsoftheSpirit"arefoolishnesstothenaturalman,butthattheyarereallyinconflictwiththehumanunderstanding;thatbyacorrectprocessofreasoningtheycanbedemonstratedtobefalse;sothatinthestrictsenseofthetermswhatis true in religion is false in philosophy. "The Sorbonne," says Luther,"haspronouncedamostabominabledecisioninsayingthatwhatistruein religion is also true in philosophy; and moreover condemning ashereticsallwhoassertthecontrary.Bythishorribledoctrineithasgivenittobeclearlyunderstoodthatthedoctrinesoffaitharetobesubjected

totheyokeofhumanreason."42

SirWilliamHamilton.

Secondly,thegroundtakenbySirWilliamHamiltononthissubjectisnot precisely the same with that taken by the Lutherans. They agree,indeed,inthis, thatweareboundtobelievewhat(at thebarofreason)we can prove to be false, but they differ entirely as to the cause andnature of this conflict between reason and faith. According to theLutherans, itarises fromthecorruptionanddeteriorationofournatureby the fall. It is removed in part in this world by regeneration, andentirely hereafter by the perfection of our sanctification. According toHamilton, this conflict arises from the necessary limitation of humanthought. God has somade us that reason, acting according to its ownlaws,ofnecessityarrivesatconclusionsdirectlyopposedtothedoctrinesof religion both natural and revealed.We can prove demonstrably thattheAbsolutebeingcannotknow,cannotbeacause,cannotbeconscious.It may be proved with equal clearness that the Infinite cannot be aperson,orpossessmoralattributes.Here, then,what is true inreligion,whatweareboundtobelieve,andwhatinpointoffactallmen,invirtueoftheconstitutionof theirnaturedobelieve, canbeproved tobe false.Thereisthusanirreconcilableconflictbetweenourintellectualandmoralnature. But as, according to the idealist, reason forces us to theconclusionthattheexternalworlddoesnotexist,while,nevertheless,itissafeandpropertoactontheassumptionthatitis,andiswhatitappearstobe;so,accordingtoHamilton,itisnotonlysafe,butobligatoryonustoactontheassumptionthatGodisaperson,althoughinfinite,whileourreason demonstrates that an infinite person is a contradiction. Theconffictbetweenreasonandfaithisavowed,whiletheobligationoffaithon the testimonyofourmoral and religiousnature andof theWordofGodisaflirmed.Thispointhasbeenalreadydiscussed.

TheViewofSpeculativePhilosophers.

Thirdly,wenotetheviewtakenbythespeculativephilosophers.They,too,maintain that reason demonstrates the doctrines of revelation andeven of natural religion to be false. But they do not recognize theirobligation to receive themas objects of faith.Being contrary to reason,

thosedoctrinesarefalse,andbeingfalse,theyare,byenlightenedmen,tobe rejected. If any cling to them as a matter of feeling, they are to beallowedtodoso,buttheymustrenounceallclaimtophilosophicinsight.

MaytheObjectsofFaithbeabove,andyetnotagainstReason?

Afifthquestionis,Whethertheobjectsoffaithmaybeabove,andyetnot contrary to reason? The answer to this question is to be in theaffirmative, for the distinction implied is sound and almost universallyadmitted. What is above reason is simply incomprehensible. What isagainstreasonis impossible.It iscontrarytoreasonthatcontradictionsshouldbetrue;thatapartshouldbegreaterthanthewhole;thatathingshouldbeandnotbeat thesame time; that rightshouldbewrongandwrongright.Itisincomprehensiblehowmatterattractsmatter;howthemind acts on the body, and the body on the mind. The distinctionbetweentheincomprehensibleandtheimpossible,isthereforeplainandadmitted.Andthedistinctionbetweenwhatisabovereason,andwhatisagainst reason, is equally obvious and just.ThegreatbodyofChristiantheologianshaveevertakenthegroundthatthedoctrinesoftheBiblearenot contrary to reason, although above it. That is, they arematters offaithtobereceivedontheauthorityofGod,andnotbecausetheycanbeeither understood or proved. As it is incomprehensible how a soul andbodycanbeunitedinoneconsciouslife;soitisincomprehensiblehowadivineandhumannaturecanbeunitedinonepersonmChrist.Neitherisimpossible,andthereforeneitheriscontrarytoreason.Weknowtheonefactfromconsciousness;webelievetheotheronthetestimonyofGod.Itisimpossible,andthereforecontrarytoreason,thatthreeshouldbeone.Butitisnotimpossiblethatthesamenumericalessenceshouldsubsistinthree distinct persons.Realists tell us that humanity, as one numericalessence, subsists in all the millions of human individuals. ThomasAquinas takes the true ground when he says: "Ea quae sunt supranaturam,solafidetenemus.Quodautemcredimus,auctoritatidebemus.Undeinomnibusasserendissequidebemusnaturamrerum,praeterea,quae auctoritate divina traduntur, quae sunt supra naturam."43 "Quaeigiturfideisunt,nonsunttentandaprobarenisiperauctoritateshis,quiauctoritates suscipiunt. Apud alios vero sufficit defendere non esse

impossibilequodpraedicatfides."44"Quidquidinaliisscientiisinveniturveritatihujusscientiae[sacraedoctrinae]repugnans,totumcondemnaturutfalsum."45

TheObjectsofFaithareconsistentwithReason.

While, therefore, theobjectsof faithasrevealedintheBible,arenottruths of the reason, i. e., which the human reason can discover, orcomprehend,ordemonstrate,theyare,nevertheless,perfectlyconsistentwith reason. They involve no contradictions or absurdities; nothingimpossible,nothinginconsistentwiththeintuitionseitheroftheintellectoroftheconscience;nothinginconsistentwithanywellestablishedtruth,whetherof theexternalworldorof theworldofmind.Onthecontrary,the contents of the Bible, so far as they relate to things within thelegitimatedomainofhumanknowledge,arefoundtobeconsistent,andmustbeconsistent,withallwecertainlyknowfromothersourcesthanadivine revelation. All that the Scriptures teach concerning the externalworld accords with the facts of experience. They do not teach that theearthisaplane;thatitisstationaryinspace;thatthesunrevolvesaroundit. On the other hand, they do teach that God made all plants andanimals,eachafter itsownkind;and,accordingly,all experienceshowsthatspeciesareimmutable.AlltheanthropologicaldoctrinesoftheBibleagreewithwhatwe know ofman from consciousness and observation.TheBibleteachesthatGodmadeofonebloodallnationswhichdwellonthefaceoftheearth.Weaccordinglyfindthatallthevarietiesofourracehavethesameanatomicalstructure;thesamephysicalnature;thesamerational and moral faculties. The Bible teaches that man is a free,accountable agent; that all men are sinners; that all need redemption,and that noman can redeemhimself or find a ransom for his brother.With these teachings the consciousness of all men agrees. All that theScriptures reveal concerning the nature and attributes of Godscorresponds with our religious nature, satisfying, elevating, andsanctifyingallourpowersandmeetingallournecessities.IfthecontentsoftheBibledidnotcorrespondwiththetruthswhichGodhasrevealedinhis external works and the constitution of our nature, it could not bereceived as coming from Him, for God cannot contradict himself.Nothing, therefore, can be more derogatory to the Bible than the

assertionthatitsdoctrinesarecontrarytoreason.

FaithintheIrrationalimpossible.

Theassumptionthatreasonandfaithareincompatible;thatwemustbecome irrational in order to become believers is, however it may beintended, the language of infidelity; for faith in the irrational is ofnecessityitselfirrational.Itisimpossibletobelievethattobetruewhichthemind sees to be false. This would be to believe and disbelieve thesamethingatthesametime.If,therefore,asmodernphilosophersassert,it is impossible thatan infinitebeing canbeaperson, then faith in thepersonalityofGodisimpossible.Thentherecanbenoreligion,nosin,noaccountability,noimmortality.Faithisnotablind,irrationalconviction.Inordertobelieve,wemustknowwhatwebeheve,andthegroundsonwhichourfaithrests.And,therefore, therefugewhichsomewouldtakein faith, from the universal scepticism to which they say reasonnecessarilyleads,isinsecureandworthiess.

Whileadmittingthatthetruthsofrevelationaretobereceiveduponthe authority of God; that human reason can neither comprehend norprove them; thatamanmustbe convertedandbecomeasa little childbefore he can truly receive the doctrines of the Bible; and admitting,moreover, that these doctrines are irreconcilable with every system ofphilosophy,everframedbythosewhorefusetobetaughtofGod,orwhowere ignorant of his Word, yet it is ever to be maintained that thosedoctrinesareunassailable;thatnocreatedintellectcanprovethemtobeimpossibleor irrational.Paul,while spurning thewisdomof theworld,stillclaimedthathetaughtthehighestwisdom,eventhewisdomofGod.(1Cor. ii. 6, 7.)Andwhowill venture to say that thewisdomofGod isirrational?

KnowledgeessentialtoFaith.

A sixthquestion, includedunder theheadof the relationof faith toknowledgeis,Whetherknowledgeisessentialtofaith?Thatis,whetheratruthmustbeknowninordertobebelieved?ThisProtestantsaffirmandRomanistsdeny.

Protestants of course admit that mysteries, or truths which we areunable to comprehend, may be, and are, proper objects of faith. Theyrepudiate the rationalistic doctrine that we can believe only what weunderstand and what we can prove, or, at least, elucidate so that itappears to be true in its own light. What Protestants maintain is thatknowledge, i. e., the cognition of the import of the proposition to bebelieved, isessential to faith;and, consequently, that faith is limitedbyknowledge.Wecanbelieveonlywhatweknow,i.e.,whatweintelligentlyapprehend.Ifapropositionbeannouncedtousinanunknownlanguage,wecanaffirmnothingaboutit.Wecanneitherbelievenordisbelieveit.Should themanwhomakes thedeclaration, assert that it is true, ifwehaveconfidenceinhiscompetencyandintegrity,wemaybelievethatheis right, but the proposition itself is no part of our faith. The Apostlerecognizes this obvious truth when he says, "Except ye utter by thetonguewords easy tobeunderstood (eu;shmon lo,gon),howshall itbeknownwhatisspoken?foryeshallspeakintotheair. . . .IfIknownotthemeaningofthevoice,Ishallbeuntohimthatspeakethabarbarian,andhethatspeakethshallbeabarbarianuntome... .Whenthoushaltbless with the Spirit, how shall he that occupieth the room of theunlearned, say Amen at thy giving of thanks? seeing he understandethnotwhatthousayest?"(1Cor.xiv.9-16.)TosayAmen,istoassentto,tomakeone'sown.According to theApostle, therefore,knowledge,ortheintelligentapprehensionofthemeaningofwhatisproposed,isessentialto faith. If the proposition "God is a Spirit," be announced to theunlearnedinHebreworGreek,itisimpossiblethattheyshouldassenttoits truth. If they understand the language, if they knowwhat theword"God"means,andwhattheword"Spirit"means,thentheymayreceiveorrejectthetruthwhichthatpropositionaffirms.Thedeclaration"JesusistheSonofGod,"admitsofdifferent interpretations.Somesay the termSonisanofficialtitle,andthereforetheproposition"JesusistheSonofGod,"meansthatJesusisaruler.Otherssayitisatermofaffection,thenthe proposition means that Jesus was the special object of the love ofGod.OtherssaythatitmeansthatJesusisofthesamenaturewithGod;thatHeisadivineperson.IfthisbethemeaningoftheSpiritindeclaringJesustobetheSonofGod,thenthosewhodonotattachthatsensetothewords,donotbelievethetruthintendedtobetaught.WhenitissaidGodsetforthChristtobeapropitiationforoursins,ifwedonotunderstand

whatthewordpropitiationmeans,thepropositiontousmeansnothing,andnothingcannotbeanobjectoffaith.

KnowledgetheMeasureofFaith.

It follows fromwhat has been said, or rather is included in it, thatknowledgebeingessentialtofaith,itmustbethemeasureofit.Whatliesbeyondthesphereofknowledge, liesbeyond thesphereof faith.Of theunseen and eternalwe can believe onlywhatGod has revealed; and ofwhatGodhas revealed,we canbelieveonlywhatweknow. IthasbeensaidthathewhobelievestheBibletobetheWordofGod,mayproperlybesaidtobelieveallitteaches,althoughmuchofitsinstructionsmaybetohimunknown.Butthis isnotacorrectrepresentation.Themanwhobelieves the Bible, is prepared to believe on its authority whatever itdeclarestobetrue.Buthecannotproperlybesaidtobeheveanymoreofits contents than he knows. If asked if he believed thatmen bitten bypoisonous serpents were ever healed by merely looking at a brazenserpent,hemight,ifignorantofthePentateuch,honestlyanswer,No.Butshouldhecometoreadandunderstandtherecordofthehealingof thedyingIsraelites,asfoundintheBible,hewouldrationallyandsincerely,answer, Yes. This disposition to believe whatever the Bible teaches, assoonasweknowwhatistaught,maybecalledanimplicitfaith,butitisnorealfaith.Ithasnoneofitscharacteristicsandnoneofitspower.

ProofthatKnowledgeisEssentialtoFaith.

That knowledge, in the sense above stated, is essential to faith isobvious,--

1.Fromtheverynatureoffaith.Itincludestheconvictionofthetruthof its object. It is an affirmation of the mind that a thing is true ortrustworthy,but themind canaffirmnothingof thatofwhich it knowsnothing.

2.TheBibleeverywhereteachesthatwithoutknowledgetherecanbeno faith. This, as just stated, is the doctrine of the Apostle Paul. Hecondemned the speaking in an unknown tongue in a promiscuousassembly,becausethehearerscouldnotunderstandwhatwassaid;andif

theydidnotknowthemeaningof thewordsuttered, theycouldneitherassenttothem,norbeprofitedbythem.Inanotherplace(Rom.x.14)heasks, "How shall they believe in him of whom they have not heard?""Faith," he says, "cometh by hearing." The command of Christ was topreach the Gospel to every creature; to teach all nations. Those whoreceivedtheinstructionsthusgiven,should,Heassuredhisdisciples,besaved; those who rejected them, should be damned. This takes forgrantedthatwithouttheknowledgeoftheGospel,therecanbenofaith.On this principle the Apostles acted everywhere. They went abroadpreachingChrist,provingfromtheScripturesthatHewastheSonofGodand Saviour of the world. The communication of knowledge alwaysprecededthedemandforfaith.

3.Suchistheintimateconnectionbetweenfaithandknowledge,thatintheScripturestheonetermisoftenusedfortheother.ToknowChrist,istobelieveuponHim.Toknowthetruth,isintelligentlyandbelievinglytoapprehendandappropriateit.Conversioniseffectedbyknowledge.PaulsayshewasmadeabelieverbytherevelationofChristwithinhim.TheSpirit issaid toopen theeyesof theunderstanding.Menaresaid toberenewedsoastoknow.Wearetranslatedfromthekingdomofdarknessintothekingdomoflight.Believersarechildrenofthelight.Menaresaidtoperishforthelackofknowledge.NothingismorecharacteristicoftheBiblethantheimportancewhichitattachestotheknowledgeofthetruth.Wearesaidtobebegottenbythetruth;tobesanctifiedbythetruth;andthewholedutyofministersand teachers is said tobe tohold forth thewordoflife.ItisbecauseProtestantsbelievethatknowledgeisessentialtofaith,thattheyinsistsostrenuouslyonthecirculationoftheScripturesandtheinstructionofthepeople.

RomishDoctrineonthisSubject.

Romanistsmakeadistinctionbetweenexplicitand implicit faith.Bytheformer ismeant, faith inaknowntruth;bythe latter faith intruthsnotknown.Theyteachthatonlyafewprimarytruthsofreligionneedbeknown, and that faith without knowledge, as to all other truths, isgenuineandsufficient.OnthissubjectThomasAquinassays,"Quantumad prima credibilia, quae sunt articuli fidei, tenetur homo explicitecredere. Quantum autem ad alia credibilia non tenetur homo explicite

credere, sed solum implicite, vel in praeparatione animi, in quantumparatusestcrederequidquiddivinaScripturacontinet."46 Implicit faithis defined as, "Assensus, qui omnia, quamvis ignota, quae ab ecclesiaprobantur,amplectitur."47Bellarmin48says,"Ineoquicredit,duosunt,apprehensio et judicium, sive assensus: sed apprehensio non est fides,sed aliud fidem praecedens. Possunt enim infideles apprehenderemysteria fidei. Praeterea, apprehensio non dicitur proprie notitia. . . .Mysteria fidei, quae rationem superant, credimus, non intelligimus, acper hoc fides distingintur contra scientiam, etmelius per ignorantiam,quampernotitiamdefinitur."Thefaithrequiredofthepeopleissimply,A general intention to believe whatever the Church believes."49 TheChurchteachesthattherearesevensacraments.Amanwhohasnoideawhat the word sacrament means, or what rites are regarded by theChurchashavingasacramentalcharacter,isheldtobelievethatorders,penance, matrimony, and extreme unction, are sacraments. So, of allother doctrines of the Church. True faith is said to be consistent withabsolute ignorance. According to this doctrine, a man may be a trueChristian, if he submits to the Church, although in his internalconvictionsandmodesofthought,hebeapantheistorpagan.

It is to this grave error as to the nature of faith, thatmuch in thecharacterandpracticeoftheRomishChurchistobereferred,--

1.ThisisthereasonwhytheScripturesarewithheldfromthepeople.Ifknowledge is not necessary to faith, there is no need that the peopleshouldknowwhattheBibleteaches.

2.Forthesamereasontheservicesofpublicworshipareconductedinanunknownlanguage.

3.Hence, too, thesymbolismwhichcharacterizes theirworship.Theendtobeaccomplishedisablindreverenceandawe.Forthisendthereisnoneedthatthesesymbolsshouldbeunderstood.Itisenoughthattheyaffecttheimagination.

4. To the same principle is to be referred the practice of reserve inpreaching.Thetruthmaybekeptbackorconcealed.Thecrossisheldupbeforethepeople,butitisnotnecessarythatthedoctrineofthesacrifice

for sin made thereon should be taught. It is enough if the people areimpressed; it matters not whether they believe that the sign, or thematerial,or thedoctrine symbolized, secures salvation.Nay, thedarkerthemind, themore vague and mysterious the feeling excited, and themoreblindthesubmissionrendered,themoregenuineistheexerciseoffaith."Religiouslight,"saysMr.Newman,"isintellectualdarkness."50

5.ItisonthesameprincipletheRomanCatholicmissionshavealwaysbeen conducted. The people are converted not by the truth, not by acourse of instruction, but by baptism. They are made Christians bythousands,notbythe intelligentadoptionofChristianityasasystemofdoctrine, of that they may be profoundly iguorant, but by simplesubmissiontotheChurchanditsprescribedrites.TheconsequencehasbeenthattheCatholicmissions,althoughcontinuedinsomeinstancesformore than a hundred years, take no hold on the people, but almostuniformlydieout,assoonasthesupplyofforeignministersiscutoff.

§5.FaithandFeeling.

Ithasalreadybeenseen,--

1. That faith, the act of believing, cannot properly be defined as theassent of the understanding determined by the will. There are,unquestionably,manycasesinwhichamanbelievesagainsthiswill.

2.Ithasalsobeenarguedthatitisnotcorrecttosaythatfaithisassentfoundedon feeling.On this point itwas admitted that aman's feelingshavegreatinfluenceuponhisfaith;thatitiscomparativelyeasytobelievewhatisagreeable,anddifficulttobelievewhatisdisagreeable.Itwasalsoadmitted that in saving faith, the gift of God, resting on the inwardilluminatingtestimonyoftheHolySpirit,thereisadiscernmentnotonlyofthetruthbutofthedivineexcellenceofthethingsoftheSpirit,whichis inseparably connected with appropriate feeling. It was moreoverconcededthat,sofarastheconsciousnessofthebelieverisconcerned,heseems to receive the truth on its own evidence, on its excellence and

poweroverhisheartandconscience.This,however,isanalogoustootherfactsinhisexperience.Whenamanrepentsandbelieves,heisconsciousonly of his own exercises and not of the supernatural influences of theSpirit,towhichthoseexercisesowetheiroriginandnature.Thusalsointheexerciseoffaith,consciousnessdoesnotreachtheinwardtestimonyof the Spirit on which that faith is founded. Nevertheless,notwithstandingtheseadmissions, it isstill incorrect tosaythat faith isfoundedonfeeling,becauseitisonlyofcertainformsorexercisesoffaiththatthiscanevenbeplausiblysaid;andbecausetherearemanyexercisesof even saving faith (that is, of faith in a true believer,) which are notattended by feeling. This is the case when the object of faith is somehistorical fact. Besides, the Scriptures clearly teach that the ground offaith is the testimony of God, or demonstration of the Spirit. He hasrevealedcertaintruths,andattendsthemwithsuchanamountandkindof evidence, as produces conviction, and we receive them on hisauthority.

3.Faithisnotnecessarilyconnectedwithfeeling.Sometimesitis,andsometimesit isnot.Whetherit isornot,depends,(a.)Onthenatureofthe object. Belief in glad tidings is of necessity attended by joy; of eviltidings with grief. Belief in moral excellence involves a feeling ofapprobation.Beliefthatacertainactiscriminal,involvesdisapprobation.(b.)Ontheproximategroundoffaith.Ifamanbelievesthatapictureisbeautiful on the testimony of competent judges, there is no aestheticfeelingconnectedwithhisfaith.Butifhepersonallyperceivesthebeautyof the object, then delight is inseparable from the conviction that it isbeautiful.InlikemannerifamanbelievesthatJesusisGodmanifestintheflesh,onthemereexternaltestimonyoftheBible,heexperiencesnodueimpressionfromthattruth.Butifhisfaithisfoundedontheinwardtestimony of the Spirit, by which the glory of God in the face of JesusChrist is revealed tohim, thenhe is filledwithadoringadmirationandlove.

ReligiousFaithmorethanSimpleAssent.

4. Another question agitated on this subject is, Whether faith is apurely intellectual exercise; or Whether it is also an exercise of theaffections. This is nearly allied to the preceding question, and must

receive substantially the same answer. Bellarmin,51 says, "Tribus inrebus ab haereticis Catholici dissentiunt; Primum, in objecto fideijustificantis, quod haeretici restringunt ad solam promissionemmisericordiaespecialis,Catholicitamlatepaterevolunt,quamlatepatetverbam. . . . Deinde in facultate et potentia animi quae sedes est fidei.Siquidem illi fidem collocant in voluntate [seu in corde] cum fiduciamessedefiniunt; acperhoceamcumspe confundunt.Fiducia enimnihilest aliud, nisi spes roborata. . . . Catholici fidem in intellectu sedemhaberedocent.Denique, in ipsoactu intellectus. Ipsi enimpernotitiamfidem definiunt, nos per assensum. Assentimur enim Deo, quamvis eanobis credenda proponat, quae non intelligimus." Regarding faith as amere intellectual or speculative act, they consistently deny that it isnecessarilyconnectedwithsalvation.Accordingtotheirdoctrine,amanmayhavetruefaith,i.e.,thefaithwhichtheScripturesdemand,andyetperish.On thispoint theCouncil ofTrent says: "Si quis dixerit, amissaper peccatum gratia, simul et fidem semper amitti, aut fidem, quaeremanet,nonesseveramfidem,licetnonsitviva;auteum,quifidemsinecaritatehabet,nonesseChristianum;anathemasit."52

ProtestantDoctrine.

OntheotherhandProtestantswithonevoicemaintainthatthefaithwhich is connected with salvation, is not a mere intellectual exercise.Calvinsays:53"Verumobservemus,fideisedemnonincerebroesse,sedin corde: neque vero de eo contenderim, qua in parte corporis sita sitfides:sedquoniamcordisnomenproserioetsinceroaffectuferecapitur,dico firmamesseet efficacem fiduciam,nonnudam tantumnotionem."He also says:54 Quodsi expenderent illud Pauli, Corde creditur adjustitiam (Rom. x. 10): fingere desinerent frigidam illamqualitatem. Siuna haec nobis suppeteret ratio, valere deberet ad litem finiendam:assensionemscilicetipsamsicutiexparteattigi,etfusiusiterumrepetam,cordisessemagisquamcerebri,etaffectusmagisquamintelligentiae."

The answer in the Heidelberg Catechism, to the question,What isFaith?is,"Itisnotmerelyacertainknowledge,wherebyIreceiveastrueallthatGodhasrevealedtousinhisWord,butalsoacordialtrust,whichtheHolyGhostworksinmebytheGospel,thatnotonlytoothers,buttomealso,theforgivenessofsin,andeverlastingrighteousnessandlifeare

given by God, out of pure grace, and only for the sake of Christ'smerit."55

Thatsavingfaithisnotamerespeculativeassentoftheunderstanding,istheuniformdoctrineoftheProtestantsymbols.Onthispoint,however,it may be remarked, in the first place, that,as has often been statedbefore, the Scriptures do not make the sharp distinction between theunderstanding,thefeelings,andthewill,whichiscommoninourday.Alargeclassofour inwardactsandstatesaresocomplexas tobeactsofthe whole soul, and not exclusively of any one of its faculties. Inrepentancethereisofnecessityanintellectualapprehensionofourselvesassinners,oftheholinessofGod,ofhislawtowhichwehavefailedtobeconformedandofhismercyinChrist;thereisamoraldisapprobationofourcharacterandconduct;afeelingofsorrow,shame,andremorse;andapurposetoforsakesinandleadaholylife.Scarcelylesscomplexisthestateofmindexpressedbythewordfaithasitexistsinatruebeliever.Inthe second place, there is a distinction to be made between faith ingeneralandsavingfaith.Ifwetakethatelementoffaithwhichiscommonto every act of believing; if we understand by it the apprehension of athing as true andworthy of confidence, whether a fact of history or ofscience,thenitmaybesaidthatfaithinitsessentialnatureisintellectual,or intelligentassent.But if thequestionbe,What is that actor stateofmind which is required in the Gospel, when we are commanded tobelieve; the answer is very different. To believe that Christ is "Godmanifestintheflesh,"isnotthemereintellectualconvictionthatnoone,not truly divine, could be and do what Christ was and did; for thisconvictiondemoniacsavowed;but it is toreceiveHimasourGod.Thisincludes the apprehension and conviction of his divine glory, and theadoring reverence, love, confidence, and submission, which are due toGodalone.WhenwearecommandedtobelieveinChristastheSaviourofmen,wearenotrequiredmerelytoassenttothepropositionthatHedoes save sinners, but also to receive and rest uponHim alone for ourown salvation. What, therefore, the Scriptures mean by faith, in thisconnection,thefaithwhichisrequiredforsalvation,isanactofthewholesoul,oftheunderstanding,oftheheart,andofthewill.

ProofoftheProtestantDoctrine.

TheProtestantdoctrinethatsavingfaith includesknowledge,assent,and trust, and is not, asRomanists teach,mere assent, in sustainedbyabundantproofs.

1.Inthefirstplace,itisprovedfromthenatureoftheobjectofsavingfaith.ThatobjectisnotmerelythegeneraltruthofScripture,notthefactthat the Gospel reveals God's plan of saving sinners; but it is Christhimself;hispersonandwork,andtheofferofsalvationtouspersonallyand individually. From the nature of the case we cannot, as justremarked,believe inChristonthe inwardtestimonyof theSpiritwhichrevealshisgloryandhislove,withoutthefeelingsofreverence,love,andtrust mingling with the act and constituting its character. Nor is itpossible that a soul oppressed with a sense of sin should receive thepromiseofdeliverance from its guilt and power,without any feeling ofgratitude and confidence. The act of faith in such a promise is in itsnatureanactofappropriationandconfidence.

2.WeaccordinglyfindthatinmanycasesintheBiblethewordtrustisusedinsteadoffaith.Thesameactorstateofmindwhichinoneplaceisexpressedbytheoneword,isinothersexpressedbytheother.Thesamepromises aremade to trust as aremade to faith. The same effects areattnbutedtotheone,thatareattributedtotheother.

3.Theuseofotherwordsandformsofexpressionasexplanatoryoftheactoffaith,andsubstitutedforthatword,showsthatitincludestrustasanessentialelementofitsnature.WearecommandedtolooktoChrist,as the dying Israelites looked up to the brazen serpent. This lookinginvolved trusting; and looking is declared to be believing. Sinners areexhortedtoflee toChristasa refuge.Theman-slayer fled to thecityofrefugebecauseherelieduponitasaplaceofsafety.WearesaidtoreceiveChrist,torestuponHim,tolayholdofHim.Allthese,andothermodesofexpressionwhichteachuswhatwearetodowhenwearecommandedto believe, show that trust is an essential element in the act of savingfaith.

4.Thecommandtobelieveisexpressedbythewordpisteu,wnotonlywhen followed by the accusative, but also when followed by the dativeand by the prepositions evpi,( eivj( evn. But the literal meaning of

pisteu,eineivj, or evpi,, or evn, is not simply to believe, but to believeupon,toconfidein,totrust.Faithinapromisemadetoourselves,fromthe nature of the case, is an act of confidence in him who makes thepromise.

5.Unbeliefis,therefore,expressedbydoubt,fear,distrustanddespair.

6ThebelieverknowsfromhisownexperiencethatwhenhebelieveshereceivesandrestsonJesusChristforsalvation,asHeisfreelyofferedtousintheGospel.

The controversy betweenRomanists andProtestants on this subjectturnson theviewtakenof theplanofsalvation. If,asProtestantshold,everymaninorder tobesaved,mustreceive therecordwhichGodhasgivenofhisSon;mustbelieve thatHe isGodmanifest in the flesh, thepropitiationforoursins,theprophet,priest,andkingofhispeople,thenitmustbeadmittedthatfaithinvolvestrustinChristastousthesourceof wisdom, righteousness, sanctification, and redemption. But if, asRomanists teach, thebenefitsof redemptionareconveyedonly throughthesacraments,effectiveexopereoperato, then faith is theoppositeofinfidelityinitspopularsense.Ifamanisnotabeliever,heisaninfidel,i.e., a rejecter of Christianity. The object of faith is divine revelation ascontainedintheBible.ItisasimpleassenttothefactthattheScripturesare from God, and that the Church is a divinely constituted andsupernaturallyendowedinstituteforthesalvationofmen.Believingthis,thesinnercomestotheChurchandreceivesthroughherministrations,inhismeasure,allthebenefitsofredemption.Accordingtothissystemthenature and office of faith are entirely different from what they areaccordingtotheProtestanttheoryoftheGospel.

§6.FaithandLove.

Astotherelationbetweenfaithandlovetherearethreedifferentviews:--

1.Thatloveisthegroundoffaith;thatmenbelievethetruthbecausethey love it. Faith is founded on feeling. This view has already beensufficientlydiscussed.

2.Thatloveistheinvariableandnecessaryattendantandconsequentofsavingfaith.Asnomancanseeandbelieveathingtobemorallygoodwithout the feeling of approbation; so no one can see and believe theglory of God as revealed in the Scriptures without adoring reverencebeingawakenedinhissoul;noonecanbelieveuntosalvationthatChrististheSonofGodandtheSonofMan;thatHelovedusandgaveHimselffor us, and makes us kings and priests unto God, without love anddevotion,inproportiontotheclearnessandstrengthofthisfaith,fillingtheheartandcontrollingthelife.Hencefaithissaidtcworkbyloveandto purify the heart. Romanists, indeed, render pi,stij diV avga,phjevnergoume,nhinthispassage(Gal.v.6),"faithperfectedorcompletedby love." But this is contrary to the constant usage of the wordevnergei/sqai in theNew Testament, which is always used in amiddlesense,"vimsuamexserere."AccordingtotheApostle'steachinginRom.vii. 4-6, love without faith, or anterior to it, is impossible. Until webelieve, we are under the condemnation of the law. While undercondemnation,weareatenmitywithGod.WhileatenmitywithGod,webringforthfruituntodeath.ItisonlywhenreconciledtoGodandunitedtoChrist,thatwebringforthfruituntoGod.BelievingthatGodlovesuswe loveHim. Believing that Christ gaveHimself for us, we devote ourlivestoHim.Believingthatthefashionofthisworldpassesaway,thatthethings unseen are eternal, those who have that faith which is thesubstance of things hoped for, and the evidence of things not seen, settheiraffectionsonthingsabovewhereChristsittethattherighthandofGod.Thisnecessaryconnectionbetweenfaithandlove,hasalreadybeensufficientlyinsistedupon.

RomanistsmakeLovetheEssenceofFaith.

3.ThethirddoctrinalviewonthissubjectisthatoftheRomanists,whomakelovetheessenceoffaith.Inotherwords,lovewiththemistheform(inthescholasticsenseoftheword)offaith;itisthatwhichgivesitbeingor character as aChristianvirtueor grace.Whileon theonehand theyteach, as we have seenwith the Council of Trent, that faith is in itself

mere intellectual assent, without any moral virtue, and which may beexercisedby theunrenewedorby those ina stateofmortal sin;on theotherhand,theyholdthatthereissuchaChristiangraceasfaith;butinthatcase,faithisonlyanothernamefor love.This isnotthedistinctionbetweenalivinganddeadfaithwhichtheScripturesandallEvangelicalChristiansrecognize.WithRomaniststhefidesinformisistruefaith,andthe fides formata is love.On this point, Peter Lombard56 says: "Fidesquadicitur [creditur?], si cumcaritate sit, virtus est, qula caritas ut aitAmbrosiusmaterestomniumvirtutum,quaeomnes informat, sinequanullaveravirtusest."ThomasAquinas57says:"Actusfideiordinaturadobjectumvoluntatis,quodestbonum,sicutadfinem.Hocautembonumquod est finis fidei, scilicet bonum divinum, est proprium objectumcharitatis:etideocharitasdiciturformafidei,inquantumpercharitatemactus fidei perficitur et formatur." Bellarmin58 says: "Quod si charitasest forma fidei, et fides non justificat formaliter, nisi ab ipsa caritateformatacertemultomagischaritasipsajustificat.. . .Fidesquaeagitur,acmovetur, formatur,etquasianimaturperdilectionem. . . .ApostolusPaulus . . . . explicat dilectionem formam esse extrinsecam fidei nonintrinsecam, quae det illi, non ut sit, sed ut moveatur." All this isintelligible and reasonable, provided we admit subjective justification,andthemeritofgoodworks.Ifjustificationissanctification,thenitmaybeadmitted that lovehasmore todowithmakingmenholy, than faithconsideredasmereintellectualassent.AndifitbeconcededthatweareacceptedbyGodonthegroundofourownvirtue,thenitmaybegrantedthat love is more valuable than any mere exercise of the intellect.Romanistsargue,"Maximavirtusmaximejustificat.Dilectioestmaximavirtus.Ergomaximejustificat."Itwasbecausethisdistinctionbetweena"formedandunformedfaith"wasmadeintheinterestofjustificationonthegroundofourown character andmerit, thatLuther,withhisusualvehement power, says: "Ipsi duplicem faciunt fidem, informem etformatam,hancpestilentissimametsatanicamglossamnonpossumnonvehementer detestari." It is only as connected with false views ofjustificationthatthisquestionhasanyrealimportance.Foritisadmittedby all Protestants that saving faith and love are inseparably connected;thatfaithwithoutlove,i.e.,thatafaithwhichdoesnotproduceloveandgoodworks,isdead.ButProtestantsarestrenuousindenyingthatwearejustifiedonaccountof love,whichis thsrealmeaningof theRomanists

when they say "fides non justificat formaliter, nisi ab ipsa caritateformata."

§7.TheObjectofSavingFaith.

FidesGeneralis.

ItisconcededthatallChristiansareboundtobelieve,andthatalldobelieveeverythingtaughtintheWordofGod,sofarasthecontentsoftheScriptures are known to them. It is correct, therefore, to say that theobjectoffaithisthewholerevelationofGodascontainedinhisWord.AstheBibleiswithProtestantstheonlyinfallibleruleoffaithandpractice,nothing not expressly taught in Scripture, or deduced therefrom bynecessaryinference,canbeimposedonthepeopleofGodasanarticleoffaith. This is "the liberty wherewith Christ has made us free," and inwhichweareboundtostandfast.Thisisourprotectionontheonehand,against theusurpations of theChurch.Romanists claim for theChurchthe prerogative of infallible and authoritative teaching. The people arebound to believe whatever the Church, i. e., its organs the bishops,declaretobeapartoftherevelationofGod.Theydonot,indeed,assumetheright"tomake"newarticlesoffaith.Buttheyclaimtheauthoritytodecide, in suchawayas tobind the conscienceof thepeople,what theBibleteaches;andwhatbytraditiontheChurchknowstobeincludedintheteachingofChristandhisApostles.Thisgivesthemlatitudeenoughto teach for doctrines the commandments of men. Bellarmin59 says:"Omniumdogmatumfirmitaspendetabauctoritatepraesentisecclesiae."Ontheotherhand,however,itisnotonlyagainsttheusurpationsoftheChurch, that the principle above mentioned is our security, but alsoagainst the tyranny of public opinion. Men are as impatient ofcontradiction now as they everwere. Theymanifest the same desire tohave their own opinions enacted into laws, and enforced by divineauthority.Andtheyareasfierceintheirdenunciationsofallwhoventureto oppose them. Hence they meet in conventions or other assemblies,ecclesiastical or voluntary, anddecidewhat is true andwhat is false indoctrine, and what is right and what is wrong in morals. Against all

undue assumptions of authority, true Protestants hold fast to the twogreatprinciples,--therightofprivatejudgment,andthattheScripturesare the only infallible rule of faith and practice. The object of faith,therefore,isallthetruthsrevealedintheWordofGod.AllthatGodintheBible declares to be true, we are bound to believe. This is whattheologianscallfidesgeneralis.

FidesSpecialis.

But,besidesthis,thereisafidesspecialisnecessarytosalvation.InthegeneralcontentsoftheScripturestherearecertaindoctrinesconcerningChristandhiswork,andcertainpromisesofsalvationmadethroughHimto sinful men, which we are bound to receive and on which we arerequiredtotrust.Thespecialobjectoffaith,therefore,isChrist,andthepromise of salvation throughHim. And the special definite act of faithwhichsecuresoursalvationistheactofreceivingandrestingonHimasHeisofferedtousintheGospel.ThisissoclearlyandsovariouslytaughtintheScripturesashardlytoadmitofbeingquestioned.

Christ'sTestimony.

In the first place, our Lord repeatedly declares that what men arerequiredtodo,andwhattheyarecondemnedbecausetheydonotdo,istobelieve onHim.Hewas lifted up, "Thatwhosoever believeth in himshouldnotperish,buthaveeternallife."(Johniii.15.)"Hethatbelievethon him is not condemned: but he that believeth not is condemnedalready,becausehehathnot believed in thenameof the only begottenSonofGod."(v.18.)"HethatbelievethontheSonhatheverlastinglife:buthethatbelievethnottheSonshallnotseelife;butthewrathofGodabidethonhim."(v.36.)"Thisisthewillofhimthatsentme,thateveryonewhichseeththeSon,andbelievethonhim,mayhaveeverlastinglife:andIwillraisehimupatthelastday."(Johnvi.40.)"Verily,verily,Isayuntoyou,Hethatbelievethonmehatheverlastinglife.Iamthatbreadoflife....Thisisthebreadwhichcomethdownfromheaven,.. anymaneatofthisbread,heshallliveforever."(vers.47-51.)InanotherplaceourLordsays,"ThisistheworkofGod,thatyebelieveonhimwhomhehathsent. (John vi. 29.) The passages, however, in which faith in Christ isexpresslydemandedastheconditionofsalvation,aretoonumeroustobe

cited.

WearesaidtobesavedbyreceivingChrist.

ThatChrististheimmediateobjectofsavingfaithisalsotaughtinallthosepassagesinwhichwearesaidtoreceiveChrist,orthetestimonyofGodconcerningChrist,andinwhichthisactofreceivingissaidtosecureour salvation.Forexample, inJohn i. 12, "Asmanyas receivedhim, tothem gave he power to become the sons of God." "I am come in myFather'sname, and ye receivemenot." (John v. 43.) "Ifwe receive thewitnessofmen, thewitness ofGod is greater: for this is thewitness ofGodwhichhehath testifiedofhisSon.He thatbelievethon theSonofGodhaththewitnessinhimself:hethatbelievethnotGodhasmadehima liar;becausehebelievethnot therecord thatGodgaveofhisSon." (1Johnv.9,10.)"HethathaththeSonhathlife;hethathathnottheSonofGodhathnotlife."(v.12.)"WhosoeverbelieveththatJesusistheChristisbornofGod."(v.1.)Itis,therefore,receivingChrist;receivingtherecordwhichGodhasgivenofhisSon;believingthatHeistheChristtheSonofthe living God, which is the specific act required of us in order tosalvation.Christ,therefore,istheimmediateobjectofthoseexercisesoffaithwhichsecuresalvation.And,therefore,faithisexpressedbylookingtoChrist;comingtoChrist;committingthesoultoHim,etc.

TeachingoftheApostles

AccordinglytheApostleteacheswearejustified"bythefaithofChrist."It is not faith as a pious disposition of the mind not faith as generalconfidence inGod;not faith in thetruthofdivinerevelation;much lessfaith"ineternalverities,"orthegeneralprinciplesoftruthandduty,butthatfaithofwhichChrististheobject.Romansiii.22:"TherighteousnessofGodwhichisbyfaithofJesusChristuntoallanduponall themthatbelieve." Galatians ii. 16: "Knowing that a man is not justified by theworksofthelaw,butbythefaithofJesusChrist,evenwehavebelievedinJesusChrist,thatwemightbejustifiedbythefaithofChrist,andnotbytheworksofthelaw."iii.24:"ThelawwasourschoolmastertobringusuntoChrist,thatwemightbejustifiedbyfaith."v.26:"ForyeareallthechildrenofGodby faith inChristJesus."Galatians ii.20: "I liveby thefaithoftheSonofGod,"etc.,etc.

ChristourRansom.

ChristdeclaresthatHegaveHimselfasaransomformany;Hewassetforth as a propitiation for sins; He offered Himself as a sacrifice untoGod.Itisthroughthemeritofhisrighteousnessanddeaththatmenaresaved.AlltheserepresentationswhichpervadetheScripturesnecessarilyassumethatthefaithwhichsecuressalvationmusthavespecialreferencetoHim.IfHeisourRedeemer,wemustreceiveandtrustHimassuch.IfHe isapropitiation forsins, it is through faith inhisblood thatwearereconciledtoGod.Thewholeplanofsalvation,assetforthintheGospel,supposesthatChristinhispersonandworkistheobjectoffaithandthegroundofconfidence.

WeliveinChristbyFaith.

ThesamethingfollowsfromtherepresentationsgivenoftherelationofthebelievertoChrist.WeareinHimbyfaith.Hedwellsinus.Heisthehead fromwhomwe,asmembersofhisbody,deriveour life.He is thevine,wearethebranches.Itisnotwethatlive,butChrist,wholivethinus. These and other representations are utterly inconsistent with thedoctrinethatitisavaguegeneralfaithinGodorintheScriptureswhichsecures our salvation. It is a faith which terminates directly on Christ,which takesHimtobeourGodandSaviour.GodsenthisSon into theworld,clothedinournature,torevealhiswill,todieforoursinsandtoriseagainforourjustification.InHimdwellsthefulnessoftheGodhead,from his fulness we are filled. He to us is wisdom, righteousness,sanctification,andredemption.Thosewhoreceive thisSaviourasbeingallHeclaimedtobe,andcommittheirsoulsintohishandstobeusedinhisserviceandsavedtohisglory,are,intheScripturalsenseoftheterm,believers. Christ is not only the object of their faith, but their wholeinward,spirituallifeterminatesonHim.Nothing,therefore,canbemoreforeigntotheGospelthantheRomishdoctrine,substantiallyrevivedbythemodernphilosophywhich turns themind away from thehistorical,reallyexisting,objectiveChrist,totheworkwithinus;leavingusnothingtoloveandtrust,butwhatisinourownmiserablehearts.

ChristisnotreceivedinaSpecialOfficealone.

AdmittingthatChrististheimmediateandspecialobjectofthoseactsoffaithwhichsecuresalvation,itisasked,WhetheritisChristinallhisoffices, or Christ in his priestly office, especially, that is the object ofjustifying faith?This seemsanunnecessaryquestion. It isnot raised intheBible;nordoesitsuggestitselftothebeliever.HereceivesChrist.HedoesnotaskhimselfforwhatspecialfunctionofhissavingworkhethusacceptsHim.HetakesHimasaSaviour,asadelivererfromtheguiltandpowerof sin, from the dominion of Satan, and fromall the evils of hisapostasy from God. He takes Him as his wisdom, righteousness,sanctification,andredemption.HetakesHimashisGodandSaviour,asthe full, complete, satisfying, life-giving portion of the soul. If thiscomplex act of apprehension and surrender were analyzed it doubtlesswouldbefoundtoincludesubmissiontoallhisteaching,relianceonhisrighteousnessand intercession, subjection to hiswill, confidence in hisprotection, and devotion to his service. As He is offered to us as aprophet,priest,andking,assuchHeisaccepted.AndasHeisofferedtousasasourceoflife,andglory,andblessedness,asthesupremeobjectofadorationandlove,assuchHeisjoyfullyaccepted.

IstheSinnerrequiredtobelievethatGodloveshim?

Again,itisquestioned,WhethertheobjectofsavingfaithisthatGodisreconciledtous;thatoursinsareforgiven;thatwearetheobjectsofthesaving love ofGod?This is not thequestion above considered,namely,Whether,asRomanistssay,theobjectoffaithisthewholerevelationofGod, or, as Protestants contend, Christ and the promise of redemptionthrough Him, although many of the arguments of the Romanists aredirectedagainstthespecial formof thedoctrine just stated.Theyarguethat it iscontradictory to say thatwearepardonedbecausewebelieve;and, in thesamebreath, to say that the thing tobebelieved is thatoursinsarealreadypardoned.Again,theyarguethattheonlyproperobjectof faith is some revelation of God, but it is nowhere revealed that weindividuallyarereconciledtoGod,orthatoursinsarepardoned,orthatwearetheobjectsofthatspeciallovewhichGodhastohisownpeople.

In answer to the first of these objections, theReformed theologianswere accustomed to say, that a distinction is to be made between theremissionofsindejurealreadyobtainedthroughthedeathofChrist,and

remissiondefacto throughtheefficaciousapplicationof it tous. In theformersense,"remissiopeccatorumjamimpetrata"istheobjectoffaith.In the latter sense, it is "remissio impetranda," because faith is theinstrumental cause of justification, and must precede it. "Unde," saysTurrettin,60 "ad obtinendam remissionem peccatorum, non debeocredere peccata mihi jam remissa, ut perperam nobis impingunt; seddebeo credere peccatamihi credenti et poenitenti, juxta promissionemfactamcredentibusetpoenitentibus,remissumiricertissime,quaeposteaactusecundarietreflexoexsensufideicredomihiesseremissa."

The second objection was answered by distinguishing between thedirect and the reflex act of faith. By the direct act of faithwe embraceChristasourSaviour;bythereflexact,arisingoutoftheconsciousnessofbelieving,webelievethatHelovedusanddiedforus,andthatnothingcanever separate us fromhis love. These two acts are inseparable, notonly as cause and effect, antecedent and consequent; but they are notseparatedintime,orintheconsciousnessof thebeliever.TheyareonlydifferentelementsofthecomplexactofacceptingChristasHeisofferedin the Gospel.We cannot separate the joy and gratitude with which agreatfavourisaccepted.Althoughapsychologicalanalysismightresolvetheseemotions into theeffectsof theact of acceptance, theybelong, asrevealedinconsciousness,totheverynatureoftheact.Itisacordialandgratefulacceptanceofapromisemadetoallwhoembraceit.Ifageneralpromise of pardon be made to criminals on the condition of theconfessionofguilt,everyoneoftheirnumberwhomakestheconfessionknowsorbelievesthatthepromiseismadetohim.OnthispointtheearlyReformedandLutheran theologianswereagreed in teaching thatwhenthesinnerexercisessaving faith.Hebelieves that forChrist'ssakehe ispardonedandacceptedofGod.Inotherwords,thatChristlovedhimandgave Himself for him. We have already seen that the "HeidelbergCatechism,"61thesymbolicalbookofsolargeaportionoftheReformedChurch, declared saving faith to be "Certa fiducia, a Spiritu Sancto perevangeliumincordemeoaccensa,quainDeoacquiesco,certostatuens,non solum aliis, sed mihi quoque remissionem peccatorum aeternam,justitiametvitamdonatamesseidquegratis,exDeimisericordia,propteruniusChristimeritum." In the "Apology of theAugsburgConfessionofthe Lutheran Church" it is said,62 "Nos praeter illam fidem [fidem

generalem] requirimus, ut credat sibi quisque remitti peccata." Calvinsays,63 "Gratiae promissione opus est, qua nobis testificetur sepropitium esse Patrem: quando nec aliter ad eum appropinquarepossumus,etineamsolamreclinarecorhominispotest. . . .Nuncjustafidei definitio nobis constabit, si dicamus esse divinae erga nosbenevolentiaefirmamcertamquecognitionem,quaegratuitae inChristopromissionis veritate fundata, per Spiritum Sanctum et revelaturmentibus nostris et cordibus obsignatur." "Hic praecipuus fidei cardovertitur, ne quasDominus offertmisericordiae promissiones, extra nostantumveras esse arbitremur, innobisminime: sedutpotius eas intuscomplectendonostras faciamus. . . . In summa,vere fidelisnonestnisiquisolidapersuasioneDeumsibipropitiumbenevolumquepatremessepersuasus,deejusbenignitateomniasibipollicetur:nisiquidivinaeergase benevolential promissionibus fretus, indubitatam salutisexpectationempraesumit."

Thisisstronglanguage.Thedoctrine,however,isnotthatfaithimpliesassurance.Thequestionconcerns thenatureof theobject seen,not theclearnessofthevision;whatitisthatthesoulbelieves,notthestrengthofits faith. This Calvin himself elsewhere beautifully expresses, saying,"Whentheleastdropoffaithisinstilledintoourminds,webegintoseethesereneandplacidfaceofourreconciledFather;faroffandonhigh,itmaybe,butstillitisseen."Amaninadangeonmayseeonlyarayoflightstreaming througha crevice.This is verydifferent frombroaddaylight.Nevertheless,whathesees is light.Sowhatthepenitentsinnerbelievesis, thatGodforChrist'ssake isreconciledtohim.Itmaybewithaverydimanddoubtfulvision,heapprehendsthat truth;but that is the truthonwhichhistrustisstayed.

ProofofthisDoctrine.

This is involved in the appropriation of the general promise of theGospel.TheScripturesdeclarethatGodislove;thatHesetforthhisSonto be a propitiation for sin; that inHimHe is reconciled; thatHewillreceiveallwhocometoHimthroughChrist.Toappropriatethesegeneraldeclarations,istobelievethattheyaretrue,notonlyinrelationtoothers,buttoourselvesthatGodisreconciledtous.Wehavenorighttoexcludeourselves. This self-exclusion is unbelief. It is refusing to take of the

watersoflife,freelyofferedtoall.

Galatiansii.20.

AccordinglytheApostleinGalatiansii.20,says,"ThelifewhichInowliveintheflesh,IlivebythefaithoftheSonofGod,wholovedme,andgave Himself for me." The object of the Apostle's faith, therefore, thetruthswhichhebelieved,andfaithinwhichgavelifetohissoul,were,(1.)ThatChrististheSonofGod;(2.)ThatHelovedhim;(3.)ThatHegaveHimself for him. The faith by which a believer lives, is not specificallydifferent in itsnatureorobject fromthe faith requiredofeveryman inordertohissalvation.Thelifeoffaithisonlythecontinuedrepetition,itmaybewitheverincreasingstrengthandclearness,ofthoseexercisesbywhichwefirstreceiveChrist,inallhisfuinessandinallhisoffices,asourGodandSaviour."QuifitutvivamusChristifide?quianosdilexit,etseipsumtradiditpronobis.Amor,inquam,quonoscomplexusestChristus,fecitutsenobiscoadunaret.Idimplevitmortesuanamseipsumtradendopronobis,nonsecusatqueinpersonanostrapassusest....Nequeparumenergiaehabetprome:quianonsatis fueritChristumpromundisalutemortuum reputare, nisi sibi quisque effectum ac possessionem hujusgratiaeprivatimvindicet."64

It isobjectedtothisviewofthecasethatbythe"loveofGod,"or"ofChrist,"intheabovestatement,isnotmeantthegeneralbenevolenceorphilanthropyofGod,buthisspecial,electing,andsavinglove.WhenPaulsaidhelivedbythefaithofChristwholovedhim,andgaveHimselfforhim, he meant some thing more than that Christ loved all men andtherefore him among the rest. He evidently believed himself to be aspecial object of the Saviour's love. It was this conviction which gavepowertohisfaith.Andalikeconvictionentersintothefaithofeverytruebeliever.Buttothisitisobjectedthatfaithmusthaveadivinerevelationfor its object. But there is no revelation of God's special love toindividuals, and, therefore, no individual has any Scriptural ground tobelievethatChristlovedhim,andgaveHimselfforhim.Whateverforcethere may be in this objection, it bears against Paul's declaration andexperience.He certainly did believe that Christ loved him and died forhim.Itwillnotdotosaythatthiswasaconclusiondrawnfromhisownexperience; or to assume that the Apostle argued himself into the

conviction that Christ loved him. Christ specially loves all who believeuponHim.IbelieveuponHim.ThereforeChristspeciallylovesme.Butaconclusionreachedbyargumentisnotanobjectoffaith.Faithmustreston the testimony of God. Itmust be, therefore, that God in some waytestifies to the soul that it is theobject ofhis love.Thishedoes in twoways.First,bythegeneralinvitationsandpromisesoftheGospel.Theactofappropriating, or of accepting these promises, is to believe that theybelongtousaswellastoothers.Secondly,bytheinwardwitnessoftheSpirit. Paul says (Rom. v. 5), "The love of God is shed abroad in ourheartsbytheHolyGhostwhichisgivenuntous."Thatis,theHolyGhostconvincesusthatwearetheobjectsofGod'slove.Thisisdone,notonlybythevariousmanifestationsofhis love inprovidenceandredemption,but by his inward dealings with the soul. "He that loveth me shall belovedofmyFather,andIwilllovehim,andwillmanifestmyselftohim."(Johnxiv.21).Thismanifestationisnotoutwardthroughtheword.Itisinward.Godhas fellowship or intercoursewith the souls of his people.TheSpiritcallsforthourlovetoGod,andrevealshislovetous.Again,inRomansviii.16,theApostlesays,"TheSpirit itselfbearethwitnesswithourspirit,thatwearethechildrenofGod."ThisdoesnotmeanthattheSpiritexcitesinusfilialfeelingstowardGod,fromwhenceweinferthatwearehischildren.TheApostlereferstotwodistinctsourcesofevidenceof our adoption.Theone is thatwe can callGodFather; the other, thetestimonyoftheSpirit.Thelatterisjoinedwiththeformer.Thewordissummarturei/, unites in testifying.Hencewe are said to be sealed, notonlymarkedand secured, but assuredby the Spirit; and the Spirit is apledge,anassurance,thatweare,andevershallbe,theobjectsofGod'ssavinglove.(Eph.i.13,14;iv.80.2Cor.i.22.)

Thisisnotsayingthatamanmustbelievethatheisoneoftheelect.ElectionisasecretpurposeofGod.Theelectionofanyparticularpersonisnotrevealed,and,therefore,isnotanobjectoffaith.Itisathingtobeproved,ormadesure,astheApostlePetersays,bythefruitsoftheSpirit.AllthatthedoctrkeoftheReformersonthissubjectincludesis,thatthesoulincommittingitselftoChristdoessoastoonewholoveditanddiedfor its salvation.Thewomanhealedby touchingourSaviour'sgarment,believedthatshewasanobjectofhiscompassionatelove,becauseallwhotouchedHimwithfaithwereincludedinthatnumber.Herfaithincluded

thatconviction.

§8.EffectsofFaith.

UnionwithChrist.

The first effect of faith, according to the Scriptures, is union withChrist.WeareinHimbyfaith.ThereisindeedafederalunionbetweenChristandhispeople, foundedon the covenantof redemptionbetweentheFatherandtheSoninthecounselsofeternity.Weare,therefore,saidtobeinHimbeforethefoundationoftheworld.Itisoneofthepromisesofthatcovenant,thatallwhomtheFatherhadgiventheSonshouldcometoHim;thathispeopleshouldbemadewilling inthedayofhispower.Christ has, therefore, been exalted to the right hand of God, to giverepentanceandtheremissionofsins.Butitwasalso,aswelearnfromtheScriptures,includedinthestipulationsofthatcovenant,thathispeople,so farasadultsareconcerned,shouldnotreceive thesavingbenefitsofthatcovenantuntil theywereunited toHimbyavoluntaryactof faith.Theyare "bynature thechildrenofwrath, evenasothers." (Eph. ii.8.)Theyremaininthisstateofcondemnationuntiltheybelieve.Theirunionis consummatedby faith.Tobe inChrist, and to believe inChrist, are,therefore, in theScriptures convertible formsof expression.Theymeansubstantially the same thing and, therefore, the same effects areattributedtofaithasareattributedtounionwithChrist.

JustificationanEffectofFaith.

The proximate effect of this union, and, consequently, the see. ondeffect of faith, is justification.We are "justified by the faith of Christ."(Gal.ii.16.)"Thereisthereforenownocondemnationtothemwhicharein Christ Jesus." (Rom. vii. 1.) "He that believeth on him is notcondemned."(Johniii.18.)FaithistheconditiononwhichGodpromisesinthecovenantofredemption,toimputeuntomentherighteousnessofChrist. As soon, therefore, as they believe, they cannot be condemned.Theyareclothedwitharighteousnesswhichanswersallthedemandsof

justice."WhoshalllayanythingtothechargeofGod'select?ItisGodthatjustifieth.Whoishethatcondemneth?It isChristthatdied,yearather,thatisrisenagain,whoisevenattherighthandofGod,whoalsomakethintercessionforus."(Rom.viii.33,34.)

ParticipationofChrist'sLifeanEffectofFaith.

Thethirdeffectoffaith,orofunionwithChrist,isaparticipationofhislife.ThoseunitedwithChrist,theApostleteaches(Rom.vi.4-10),soastobepartakersofhisdeath,arepartakersalsoofhislife."BecauseIlive,yeshalllivealso."(Johnxiv.19.)Christdwellsinourheartsbyfaith.(Eph.iii. 17.) Christ is in us. (Rom. viii. 10.) It is notwe that live, but Christliveth in us. (Gal. ii. 20.) Our Lord's illustration of this vital union isderivedfromavineanditsbranches.(Johnxv.1-6.)Asthelifeofthevineisdiffusedthroughthebranches,andastheyliveonlyasconnectedwiththevine,sothelifeofChristisdiffusedthroughhispeople,andtheyarepartakersof spiritualandeternal life,only invirtueof theirunionwithHim. Another familiar illustration of this subject is derived from thehumanbody.Themembersderivetheirlifefromthehead,andperishifseparatedfromit.(Eph.i.22;1Cor.xii.12-27,andoften).InEphesiansiv. 15, 16, the Apostle carries out this illustration in detail. "The head,even Christ: from whom the whole body fitly joined together andcompactedbythatwhicheveryjointsupplieth,accordingtotheeffectualworkinginthemeasureofeverypart,makethincreaseof thebodyuntotheedifyingofitselfinlove."Astheprincipleofanimallifelocatedinthehead,throughthecomplicatedyetorderedsystemofnervesextendingtoeverymember, diffuses life and energy through thewhole body; so theHoly Spirit, given without measure to Christ the head of the Church,which is his body, diffuses life and strength to every member. Hence,accordingtoScriptuie,Christ'sdwellinginusisexplainedastheSpirit'sdwellinginus.TheindwellingoftheSpiritistheindwellingofChrist.IfGodbeinyou;ifChristbeinyou;iftheSpiritbeinyou,--allmeanthesamething.SeeRomansviii.9-11.

ToexplainthisvitalandmysticalunionbetweenChristandhispeopleasamereunionofthoughtandfeeling,isutterlyinadmissible.(1.)Inthefirstplace, it iscontrarytotheplainmeaningofhiswords.NooneeverspeaksofPlato'sdwellinginmen;ofhisbeingtheirlife,sothatwithout

himtheycandonothing;andmuchless,sothatholiness,happiness,andeternal life depend upon that union. (2.) Such interpretation supposesthat our relation to Christ is analogous to the relation of one man toanother.Whereasitisarelationbetweenmenandadivineperson,whohaslifeinHimself,andgiveslifetoasmanyasHewills.(3.)ItiguoresallthattheScripturesteachoftheworkoftheHolySpiritandofhisdwellingin the hearts of men. (4.) It overlooks the supernatural character ofChristianity, and would reduce it to a mere philosophical and ethicalsystem.

PeaceastheFruitofFaith.

The fourth effect of faith is peace. "Being justifiedby faith,wehavepeacewithGod,throughourLordJesusChrist."(Rom.v.1.)Peacearisesfromasenseofreconciliation.Godpromisestopardon,toreceiveintohisfavour,andfinallytosaveallwhobelievetherecordwhichHehasgivenof his Son. To believe, is therefore to believe this promise; and toappropriatethispromisetoourselvesistobelievethatGodisreconciledtous.Thisfaithmaybeweakorstrong.Andthepeacewhichflowsfromitmaybetremulousandintermitting,oritmaybeconstantandassured.

Assurance.

Tomakeassuranceofpersonalsalvationessentialtofaith,iscontrarytoScriptureandtotheexperienceofGod'speople.TheBiblespeaksofaweakfaith. It aboundswithconsolations intended for thedoubtingandthe desponding. God accepts those who can only say, "Lord, I believe;helpthoumineunbelief."Thosewhomakeassurancetheessenceoffaith,generally reduce faith to a mere intellectual assent. They are oftencensorious,refusingtorecognizeasbrethrenthosewhodonotagreewiththem,andsometimestheyareantinomian.

Atthesametime,Scriptureandexperienceteachthatassuranceisnotonly attainable, but a privilege and a duty. There may indeed beassurance,wherethereisnotruefaithatall;butwherethereistruefaith,thewantofassuranceistobereferredeithertotheweaknessoffaith,ortoerroneousviewsoftheplanofsalvation.Manysincerebelieversaretoointrospective. They look too exclusively within, so that their hope is

graduatedby thedegree of evidence of regenerationwhich they find intheir own experience. This, except in rare cases, can never lead to theassuranceofhope.Wemayexamineourheartswithall themicroscopiccare prescribed by President Edwards in his work on "The ReligiousAffections,"andneverbesatisfiedthatwehaveeliminatedeverygroundof misgiving and doubt. The grounds of assurance are not so muchwithin,aswithoutus.Theyare,accordingtoScripture,(1.)TheuniversalandunconditionalpromiseofGodthatthosewhocometoHiminChrist,Hewillinnowisecastout;thatwhosoeverwill,maytakeofthewateroflifewithoutmoneyandwithoutprice.Wearebound tobeassured thatGodisfaithfulandwillcertainlysavethosewhobelieves(2.)Theinfinite,immutable,andgratuitousloveofGod.Inthefirsttenversesofthefifthchapterof theEpistle to theRomans, and in the eighth chapter of thatepistlefromthethirty-firstversetotheend,theApostledwellsonthesecharacteristicsoftheloveofGod,asaffordinganimmovablefoundationofthebeliever'shope.(3.)TheinfinitemeritofthesatisfactionofChrist,and the prevalence of his continued intercession. Paul, in Romans viii.34,especiallyemphasizesthesepoints.(4.)ThecovenantofredemptioninwhichitispromisedthatallgivenbytheFathertotheSon,shallcometoHim,andthatnoneofthemshallbelost.(5.)FromthewitnessoftheSpirit,Paulsays,"We...rejoiceinhopeofthegloryofGod,"becausetheloveofGodisshedabroadinourhearts,bytheHolyGhostgivenuntous.That is, theHoly Ghost assures us that we are the objects of that lovewhich he goes on to describe as infinite, immutable, and gratuitous.(Rom.v.3-5.)Andagain,"TheSpirititselfbearethwitnesswithourspiritthatwearethechildrenofGod."If,therefore,anytruebelieverlackstheassuranceoffaith,thefaultisinhimselfandnotintheplanofsalvation,orinthepromisesofGod.

SanctificationaFruitofFaith.

Thefiftheffectoffaithissanctification."Whicharesanctified,"saysourLord"by faith that is inme."Although in thisverse (Actsxxvi. 18), thewords "by faith" do not qualify the preceding clause, "are sanctified,"alone,butaretobereferredtoalltheprecedingparticulars,illumination,deliverance fromSatan, forgivenessofsins,and theeternal inheritance,yetthe immediateantecedent isnottobeomitted.Wearesanctifiedby

faith as is elsewhere clearly taught. "Faith which worketh by love andpurifiestheheart."(Gal.v.6,andActsxv.9.)

TherelationoffaithtosanctificationisthussetforthintheScriptures,--

1.Weare justifiedby faith.So longasweareunder the law,weareunderthecurse,andbringforthfruituntodeath.Thereis,andcanbenolovetoGod,andnoholylivinguntilwearedeliveredfromhiswrathduetousforsin.Wearefreedfromthelaw,deliveredfromitscondemnation,bythebodyordeathofChrist.ItisbyfaithinHimastheendofthelawforrighteousness, thatwepersonally are freed from condemnation andrestored to the favourofGod.Seeall this clearly taught inRomansvi.,and in the first six verses of the seventh chapter. It is thus by faithwepass from judicialdeath to judicial life, or justification.This is the firstand indispensable step of sanctification so far as it reveals itself in theconsciousnessofthebeliever.

2.ItisbyfaiththatwereceivetheindwellingoftheSpirit.Christ(orthe Spirit of Christ) dwells in our hearts by faith. Faith is theindispensablecondition(sofarasadultsareconcerned)ofthisindwellingoftheSpirit.AndtheindwellingoftheSpiritisthesourceofallspirituallife. Faith is indeed the fruit of the Spirit, and therefore the gift of theSpiritmustprecedetheexerciseoffaith.Itisneverthelesstruethatfaithis the condition of the indwelling of the Spirit, and consequently ofspiritual life. Life must precede breathing, and yet breathing is thenecessaryconditionofliving.

3.Faith isnotonly theconditionof theSpirit'sdwelling inusas thesourceofspirituallife,butwelivebyfaith.Thatis,thecontinuanceandexerciseofspirituallifeinvolveandsupposethelonstantexerciseoffaith.WelivebyexercisingfaithinGod,inhisattributes,inhisprovidence,inhis promises, and in all the truthswhichHehas revealed.Especially isthislifesustainedbythoseexercisesoffaithofwhichChrististheobject;his divine andmysteriously constituted person, asGodmanifest in thefleshhisfinishedworkforourredemption;hisconstantintercession;hisintimate relation tousnotonlyasourprophet,priest, andking,butasour livingheadinwhomour life ishid inGod,andfromwhomit flows

intooursouls.Wearethussanctifiedbyfaith,becauseitisthroughfaiththatall the religious affections and all the activities of spiritual life arecalledintoexercise.

4.Wearesanctifiedbyfaith,asitisthesubstanceofthingshopedfor,andtheevidenceofthingsnotseen."ThethingsofGod,"thetruthswhichHehas revealed concerning the spiritual and eternalworld exist for uswhile in thisworld, only as the objects of faith.But faith is to the soulwhat the eye is to thebody. It enablesus to see the thingsunseen andeternal.Itgivesthemsubstance,reality,andthereforepower,--powerinsomelittlemeasureinproportiontotheirvalue.Thusthethingsseenandtemporallosetheirdominantpoweroverthesoul.TheyarenotworthytobecomparedwiththethingswhichGodhaspreparedforthemthatloveHim. The believer, -- the ideal, and at times the actual believer, as welearnfromScriptureandfromhistory,israisedabovethethingsoftimeandsense,overcomestheworld,andbecomesheavenlyminded.Helivesinheaven, breathes its atmosphere, is pervaded by its spirit, andhas aprelibation of its joys. This renders him pure, spiritual, humble, self-denying, laborious, meek, gentle, forgiving, as well as firm andcourageous. The whole of the eleventh chapter of the Epistle to theHebrewsisdevotedtotheillustrationofthepowerof faithespecially inthis aspect. The Apostle shows that in times past, even under the dimlightof the formerdispensation, itenabledNoahtostandaloneagainsttheworld,Abrahamtoofferuphisonlyson,Mosestopreferthereproachof Christ to the treasures of Egypt; that others through faith subduedkingdoms,wroughtrighteousness,stoppedthemouthsoflions,quenchedthe violence of fire; that others were by faith made strong out ofweakness, waxed valiant in fight; that others submitted to the trial ofcruelmockingsandscourgingsthatothersbyfaithenduredtobestoned,sawnasunder,orslainwiththesword;andthatyetothersthroughfaithconsented to wander about in sheepskins and goatskins, destitute,afflicted,andtormented.Allthese,wearetold,throughfaithobtainedagoodreport.

5.Faithsanctifiesbecauseitisthenecessaryconditionoftheefficacyofthemeansofgrace.ItisthroughtheWord,sacraments,andprayer, thatGod communicates constant supplies of grace. They are the means of

calling the activities of spiritual life into exercise. But these means ofgrace are inoperative unless they are received and used by faith. Faithdoesnot,indeed,givethemtheirpower,butitistheconditiononwhichtheSpiritofGodrendersthemefficacious.

That good works are the certain effects of faith is included in thedoctrine that we are sanctified by faith. For it is impossible that thereshouldbeinwardholiness,love,spirituality,brotherlykindness,andzeal,withoutanexternalmanifestationof thesegraces in thewholeoutwardlife.Faith, therefore,withoutworks, isdead.Wearesavedby faith.Butsalvationincludesdeliverance fromsin. If, therefore,our faithdoesnotdeliver us from sin, it does not save us. Antinomianism involves acontradictioninterms.

CertaintyofSalvation.

A sixth effect attributed to faith in the Scriptures is security, or,certainty of salvation. "God so loved the world, that he gave his onlybegotten Son, that whosoever believeth in him should not perish, buthave everlasting life." (John iii. 16.) "He that heareth my word, andbelievethonhimthat sentme,hatheverlasting life,andshallnotcomeintocondemnation;but ispassedfromdeathunto life." (Johnv.24.)"Iamthelivingbreadwhichcamedownfromheaven:ifanymaneatofthisbread,heshallliveforever."(Johnvi.51.)"AllthattheFathergivethmeshallcometome;andhimthatcomethtomeIwillinnowisecastout....Andthisisthewillofhimthatsentme,thateveryonewhichseeththeSon,andbelievethonhim,mayhaveeverlastinglife:andIwillraisehimup at the last day." (John vi. 37, 40.) "My sheep hearmy voice, and Iknow them. and they followme: and I give unto themeternal life; andthey shall never perish, neither shall any man pluck them out of myhand."(Johnx.27,28.)

TheEighthChapterofRomans.

The whole of the eighth chapter of the Epistle to the Romans isdesignedtoprovethecertainsalvationofallwhobelieve.Thepropositiontobeestablishedis,thatthereis"nocondemnationtothemwhichareinChrist Jesus." That is, they can never perish; they can never be so

separatedfromChristastocomeintocondemnation.TheApostle'sfirstargument to establish that proposition, is, that believers are deliveredfrom the law by the sacrifice of Christ. The believer, therefore, is notunderthelawwhichuondeinns,asPaulhadbeforesaid(Rom.vi.14),"Yeare not under the law, but under grace." But if not under the law hecannot be condemned. The law has had its course, and found fullsatisfaction in the work of Christ, who is the end of the law forrighteousness to every one that believeth. He renders every onerighteous, in thesightof the law,whobelievesonHim.This is the firstreasonwhichtheApostlegiveswhythosewhoareinChristshallneverbecondemned.

His second argnment is that they have already within them theprinciple of eternal life. That principle is the Spirit of God; "the life-giving" as He was designated by the ancient Church. To be carnallymindedisdeath.Tobespirituallymindedislifeandpeace.Sinisdeath;holinessislife.ItisacontradictiontosaythatthoseinwhomtheSpiritoflife dwells, should die. And, therefore, the Apostle says, Although thebodydies, the soul lives.And if the Spirit ofHimwho raised up Jesusfromthedeaddwellinyou,HethatraisedupChristfromthedeadshallalsoquickenevenyourmortalbodiesbyhisSpirit thatdwelleth inyou.The indwelling of the Spirit, therefore, secures not only the life of thesoul,butalsotheultimateandgloriouslifeofthebody.

The thirdargument for thesecurityofbelievers, is, that theyare thesonsofGod.AsmanyasareledbytheSpiritofGod,theyarethesonsofGod.That is, theyarepartakersofhisnature, the special objectsofhislove, andentitled to the inheritancewhichHegives. If sons thenheirs,heirsofGodandjointheirswithChrist.AccordingtotheApostle'smodeofthinking, that anyof the sonsofGod shouldperish, is impossible. Ifsonstheyshallcertainlybesaved.

ThefourthargumentisfromthepurposeofGod.ThosewhomHehaspredestinatedtobeconformedtotheimageofhisSon,themHecallstotheexerciseoffaithandrepentance;andwhomHethuscallsHejustifies,He provides for them and imputes to them a righteousness whichsatisfiesthedemandsof the law,andwhichentitles them inChristandfor his sake to eternal life; and those whom He justifies He glorifies.

Thereisnoflawinthischain.Ifmenwerepredestinatedtoeternallifeonthegroundoftheirrepentingandbelieving throughtheirownstrength,or through a cooperation with the grace of God which others fail toexercise,thentheircontinuanceinastateofgracemightbedependentonthemselves.ButiffaithandrepentancearethegiftsofGod,theresultsofhis effectual vocation, then bestowing those gifts is a revelation of thepurposeofGod tosave those towhomtheyare given. It is an evidencethatGodhaspredestinatedthemtobeconformedtotheimageofhisSon,i. e., to be like Him in character, destiny, and glory, and that He willinfalliblycarryouthispurpose.Noonecanpluckthemoutofhishands.

Paul'sfifthargumentisfromtheloveofGod.Asstatedabove,65 theApostlearguesfromthegreatness,thefreeness,andtheimmutabilityofthat love that itsobjectsnevercanbe lost. "He thatsparednothisownSon,butdeliveredhimupforusall,howshallhenotwithhimalsofreelygiveusallthings."IfHehasdonethegreater,willHenotdotheless?Ifhe gave even his own Son, will He not give us faith to receive andconstancytopersevereevenuntotheend?AlovesogreatastheloveofGodtohispeoplecannotfailofitsobject.Thisloveisalsogratuitous.Itisnot founded on the attractiveness of its objects.He loved us "whilewewere yet sinners;" "when we were enemies." "Much more, then, beingnow justifiedbyhisblood,we shall be saved fromwrath throughHim.Forif,whenwewereenemies,wewerereconciledtoGodbythedeathofhisSon,muchmore,beingreconciled,weshallbesavedbyhislife."God'sloveinthisaspect iscomparedtoparental love.Amotherdoesnotloveherchildbecauseitislovely.Herloveleadshertodoallshecantorenderit attractiveand tokeep it so.So the loveofGod,being in likemannermysterious, unaccountable by anything in its objects, secures hisadorninghischildrenwiththegracesofhisSpirit,andarrayingtheminallthebeautyofholiness.ItisonlythelamentablemistakethatGodlovesus for our goodness, that can lead any one to suppose that his love isdependentonourself-sustainedattractiveness,whenweshould look tohis fatherly love as the source of all goodness, and the ground of theassurancethatHewillnotallowSatanorourownevilheartstodestroythe lineaments of his likenesswhichHehas impresseduponour souls.Having loved his own,He loves them to the end. And Christ prays forthemthattheirfaithmaynotfail.

Itmustberemembered thatwhat theApostleargues toprove isnotmerelythecertaintyofthesalvationofthosethatbelievebuttheircertainperseveranceinholiness.Salvationinsin,accordingtoPaul'ssystem,isacontradictioninterms.Thisperseveranceinholinessissecuredpartlybythe inward secret unfluence of the Spirit, and partly by all the meansadapted to secure that end --instructions, admonitions, exhortations,warnings, themeansof grace, and the dispensations of his providence.Having,throughlove,determinedontheend,Hehasdeterminedonthemeansforitsaccomplishment.

ThesixthargumentoftheApostleisthat,astheloveofGodisinfinitelygreat and altogether gratuitous, it is also immutable, and, therefore,believersshallcertainlybesaved.Hencetheconclusion,"Iampersuadedthatneitherdeath,norlife,norangels,norprincipalities,norpowers,northingspresent,northingstocome,norheight,nordepth,noranyothercreature, shall be able to separate us from the love ofGod,which is inChristJesusourLord."

Itwillbeseenthat theApostledoesnotrest theperseveranceof thesaintsontheindestructiblenatureoffaith,orontheimperishablenatureoftheprincipleofgraceintheheart,orontheconstancyofthebeliever'swill,butsolelyonwhatisoutofourselves.Perseverance,heteachesus,isduetothepurposeofGod,totheworkofChrist,totheindwellingoftheHolySpirit,andtotheprimalsourceofall,theinfinite,mysterious,andimmutable love of God.We do not keep ourselves; we are kept by thepowerofGod,throughfaithuntosalvation.(1Peteri.5.)

Endnotes

1. De Praedestinatioe Sanctorum [II.], 5; Works, edit. Benedictines,Paris,1838,vol.x.p.1849b.2.OntheIntellectualPowers,EssayII.ch.xx.;Works,Edinburgh,1849,pp.237b,328a,b.3.PhilosophyofReligion.4.DieeinfachsteDogmatik,Sec.338;Tubingen,1826,p.376.5.BiblicalPsychology,p.174.6.VorlasungenuberGlaubenundWissen,vonJohannEduardErdmann,

Berlin,1831,p.30.7.LettersonthePhilosophyoftheHumanMind,London,1855,pp.75,76.8.Meiklejohn'sTranslation of Critic of PureReason, London, 1855, p.498.9.GlaubenundWissen,Berlin,1837,p.29.10.Reid'sWorks;edit.Edinburgh,1849,noteA,Sec.5,p.760.11. Graecarum Affectionum Curatio, sermo. i. edit. Commelinus,Heidelberg(?)1592,p.14,lines11,12.12.Summa,II.ii.quaest.ii.art.9,edit.Cologne,1640,p.8b,ofthirdset.13.Ibid.quaest.i.art.4,pp.3b,4a,ofthirdset.14.SystemderChristlichenLehre,Einl. II.A.Sec.8.3,5thedit.Bonn,1844,p.18.15.InJoannisEvangeliumTractatus,XL.9;Works,edit.Benedictines,Paris,1837,vol.iii.p.2088b.16.LiberSententiarum,III.xxiii.B.,edit.1472(?).17.Summa, II. ii. quaest. ii. art. 4, edit. Cologne, 1636, pp. 6 b, 7 a, ofthirdset.18.McCosh,IntuitionsoftheMind,partII.bookii.ch.1,edit.NewYork,1860,p.197.19.Lectures onMetaphysics andLogic, vol. i. "Metaphysics," lect. xii.,edit.Boston,1859,pp.152,153.20.IntuitionsoftheMind,p.198.21.Dogmatik,3dedit.Leipzig,1842,p.307.22.Sixthedit.Leipzig,1845,p.4.23.Dogmatik,Sec.20,edit.TubingenandStuttgart,1840,vol.i.p.282.24.Dogmatik,edit.TubingenandStuttgart,1840,vol.i.p.298.25.Ibid.p.356.26.Chapteri.Sec.5.27.Seepage46.28.Summa,II.ii.quaest.1.art1.Cologne,1640,p.2,a,ofthirdset.29.Institutio,XV.ix.3,edit.Edinburgh,1847,vol.ii.p.497.30.Commentarius inJohannisMarckiiCompendium, cap. xxii.Sec.4,Leyden,1766,vol.iv.p.299.31.DoctrineofJustification,ch.i.edit.Philadelphia,1841,p.84.32.Works,vol.ii.p.885,Carter'sedition,NewYorko,1869.33.Ibid.p.1170.

34.AnExpositionoftheCreed,7thedit.London,1701,p.3.35.Theodicee,Works,edit.Berlin,1840,1839,partii.p.479.36.Seeabove,p.58.37.SystematischeEntwickelung,Sec.29,4thedit.Leipzig,1841,p.163.38. De Praescriptionibus adversus Haereticos, cap. 7, 8, 14, Works,Paris, 1608, (t. iii.), p. 331: "Quid ergo Athenis et Hierosolymis? quidAcademiae est, qui et ipse tradiderat: Dominum in simplicitate cordisesse quaerendum. Viderint qui Stoicum, et Platonicum, etDialecticum,Christianissimum protulerunt. Nobis curiositate opus non est postChristumJesum,necinquisitionepostEvangelium.Cumcredimus,nihildesideramusultracredere.Hocenimpriuscredimus,nonessequodultracrederedebeamus...Cedatcuriositasfidei,cedatgloriasaluti.Certeautnonobstrepant,autquiescantadversus regulam.Nihilulta scire,omniascireest."39.DeCarneChristi,cap.5,Works,(t.iii.),p.555:"NatusestDeifilius:nonpudetquiapudendumest.EtmortuusestDeifilius:prorsuscredibileest,quiaineptumest.Etsepultus,resurrexit:certumest,quiaimpossibileest."40.Works,edit.Walch,vol.xix.p.1940.41.Ibid.vol.xii.pp.399,400.42.Works,edit.Walch,vol.x.p.1399.43.Summa,I.quest.xcix.art1,edit.Cologne,1640,p.185,a.44.Ibid.quaest.xxxii.art1,p.64,a.45.Ibid.quaest.i.art6,p.2,b.46.Summa,II.ii.quaest.ii.art.5,edit.Cologne,1640,p.7,a,ofthirdset.47.HutterusRedivivius,Sec.108,6thedit.Leipzig,1845,p.271.48.DeJustificatione, lib. i. cap.7,Disputationes,edit.Paris, 1608, vol.iv.714,a,c.49. Strauss, Dogmatik, Die Christliche Glaubenslehre. Tubingen andStuttgart,1840,vol.i.p.284.50.Sermons,vol.i.p.124.51.DeJustificatione,lib.i.cap.4,Disputationes,edit.Paris,1608,vol.iv.p.706,d,e.52. Session vi., Canon 28; Streitwolf,Libri Symbolici, Gottingen, 1846,vol.i.p.37.53.OnRomansx.10;Commentaries,edit.Berlin,1831,vol.v.p.139.54.Institutio,III.ii.8;edit.Berlin,1834,vol.o.p.358.

55.Question21.56.LiberSententiarum,III.xxiii.C.edit.1472(?)57.Summa,II. ii.quaest. iv.art.3,edit.Cologne,1640,p.11,a,of thirdset.58.DeJustificatione, lib. ii.cap.4;Disputationes,edit.Paris,1608,vol.iv.pp.789,a,b,790,c.59.DeSacram.lib.ii.c.2.(?)60.Institutio,XV.xii.6;Works,edit.Edinburgh,1847,vol.ii.p.508.61.XXI.;Niemeyer,CollectioConfessionum,Leipzig,1840,p.434.62.V.60;Hase,LibriSymbolici,Leipzig,1846,p.172.63.Institutio,lib.III.ii.7,16;edit.Berlin,1834,vol.i.pp.357,364.64.Calvininloco.65.Page107.