FAITH is used by theologians in various senses. It is sometimes taken to denote the mere assent of the understanding to a set of facts or of propositions set before it; it is more peculiarly used to express the living reception by the heart of the "truth as it is in Christ." Some divines have enumerated no fewer than four kinds of F.: 1. The F. of miracles, or that immediate persuasion of the almighty presence and power of their Master, which enabled the early Christians to work miracles—a persuasion, apparently, which might exist and issue iu astonishing results without being associated with moral excellence. "Though I have all faith," says St. Paul, "so that I could remove moun tains, and have not charity, I am nothing." 2. Historical F., or the assent of the under standing to truth the evidence of which is irresistible, such as we have described above. 3. Partial or temporary F., such as our Lord implies in his exposition of the parable of the sower, and as appeared to animate those who, after having followed after Christ, turned back and walked no more with him; and 4. Saving F., or the persuasion of Christian truth wrought in the heart by the Holy Spirit.
These distinctions are rather theological refinements than anything else; the proper and characteristic meaning of the term F. in Scripture has little to do with any of them except the last. "Faith,' says the writer of the Epistle to the Hebrews, "is the sub stance of things hoped for, the evidence of things not seen." It is a vision, quality, or capacity of soul whereby spiritual truth is apprehended, and spiritual life engendered. The distant is brought near by it, and substantially appropriated; the unseen is felt to be a reality. F. is the organ by which the soul passes beyond the present and the visible to the eternal and the invisible. . Still more characteristically, perhaps, F. is the living affection which binds the Christian to Christ as a Savior. "Faith is a saving grace whereby we receive and rest upon Christ alone for salvation, as he is freely offered to us in the gospel." This is its highest and most comprehensive meaning, out of which
all the others come. " What shall I do to be saved?" asked the Philippian jailer of Paul. "Believe on the Lord Jesus Christ," he replied, "and thou shalt be saved." And it, is remarkable how frequently it is Christ or God—a living person—rather than any mere truth or series of truths which is represented as the proper object of Christian faith. " Ye believe iu God; believe also in me." " We believe in hiM that up Jesus our Lord from the dead." "Abraham believed God, and it was accounted to him for righteousness." " Come unto me all ye that labor and are heavy laden, and I will give you rest." F., therefore, in this its highest view, is nothing but trust in God and in Christ. This is the F. which " worketh by love," and " overcometh the world "—the faith of which St. Paul and St. John alike speak. The F. mentioned by St. James in apparent conflict with works is different; it seems to have been a mere religious distinction. "Thou hast faith, and I have works." One party put forth F. as their religious badge— another works. The spiritual or true meaning of either the one or the other was little regarded.
F., in the distinctly Christian sense, can only exist by the operation of God's Holy Spirit. " For by grace are ye saved, through faith; and that not of yourselves; it is the gift of God." Orthodox divines greatly insist on the nesessity of this operation of the Spirit of God, yet not so as to exclude the active co-operation of man. The Pelagian and Antinomian extremes respectively throw out—the former the divine, the latter the human element. Orthodoxy combines the two, attributing to God the effective agency, but to man a real and voluntary concurrence. Some of the principal theological contro versies connected with F., and not here already mentioned, will be noticed under Jus TIFICATION.