It ought to be observed that throughout this Epistle there is also implied a faith in the work of God by Christ, the great High Priest and Mediator of a new covenant. Possibly this work ougiit to be regarded as a part of the word of God, for the writer conceives of God's word coming in the OT through such works as the arrangements of the tabernacle (9^), as weU as by spoken message, and the work of Christ may be conceived as in its entirety the message of God to men. On the other hand, it is possible that the writer, having described the complete priestly work done by Christ, regards faith as the response to the call then made by God to enter into His immediate fellowship. Those who respond will draw near to God ' in full assurance of faith ' [if irX-qpo^opig, irlareu'i, 10'"'-).
5. In the Epistles of St. Peter.— There is little that is distinctive in the doctrinal teaching of these Epistles, and analogies may be found with both St. Paul and St. James. The writer of 1 Pet. makes Christ the object of faith, ' on whom (e/s &v), though now ye see him not, yet believing, ye rejoice with joy unspeakable ' (1*). He also makes Christ the means of faith in God: Christ 'was manifested at the end of the times for your sake, who through him {5C avrov) are believers in God' (ets 6ebv, 1-"- 21). Similarly those who are suffering greatly are called upon to ' commit their souls in Avell-doing unto a faithful Creator' (4^^), where in a unique phrase God as Creator is presented as the object of trust. Throughout 1 Pet. salvation is regarded as future, certainly near at hand, but still as an inheritance to which Christians are to look forward. Hence those who are begotten unto this living hope must look upon the trials they are undergoing as tests of their faith (1^), and must recall that, as Christ suffered in the flesh, they must arm themselves with the same mind (4^). But the real defence is the power of God, by which they are guarded through faith (P). Faith brings under the power of God those who are tried, so that at last they will receive the end of their faith, even the salvation of their souls (P).
6. In the Epistles of St. John.— ' Faith ' is not tlie dominant conception in these Epistles, but ' light,' ' knowledge,' ' love.' Faith and love are pre- sented as twin commands : ' This is his command- ment, that we should believe in the name of his Son Jesus Christ, and love one another' (1 Jn Z^). The thouglit is somewhat varied when the "writer
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FAITHFULNESS
says that a believer in Christ receives new life from God, and one sign of that new life is that he loves God who begat him, and also every other one who is begotten in the same way (5^). True faith includes genuine love. The knowledge of God, of Christ, and of ourselves leads to faith. ' We know and have believed the love which God hath in us ' (4^*) ; but faith also develops into a deeper and surer knowledge : ' These things have I written unto you, that ye may know that ye have eternal life, even unto you that believe on the name of the Son of God ' (5^%
Through faith there comes also victory over the world and all the poAvers of the world. ' This is the victory that hath overcome the world, even our faith ' (5'*). Thus he that believes that Jesus is the Son of God passes by the way of forgiveness, know- ledge, and love into an assured confidence and a great victory over the world and the things that are in the world.
7. In the Apocalypse. — It is unnecessary to examine the Apocalypse in detail, for it does hot deal with either the nature or the defence of faith. In some respects it rises to a higher level as poetic and prophetic expression is given in it to the energy of the deep religious faith that abounds in the heart of the writer. In the Apocalypse we have described for us in words and pictures the unity and power of God, the dominion of Christ over the Church and the world, and the triumphant victory of the Kingdom of God over all the powers of evil. With all its problems and mysteries, this book has proved in times of despair the means of begetting and sustaining faith in Jesus Christ as 'the ruler of the kings of the earth ' (V).
8. Conclusion. — In Avhatever ways the apostles differ in their method of regarding faith, they agree in the underlying thought that in and by it there is oneness with Jesus Christ. This union is dwelt upon by St. Paul especially in passages that deal with the ' unio mystica ' (Eph V^, 1 Co 12^2, etc.), but it appears also in the argument of 1 Jn. (2**). To make this oneness real, there is required less mere intellectual discernment than willingness of heart to commit soul and life to God in Christ. This faith is the answer of the heart to the grace of God, and is associated always with repentance and is accompanied by love and other Christian graces. Thus the writer of 2 Pet. is at one with all the apostles in saying to Christians that when they become partakers of the Divine nature ( I'*) they are bound to add to the faith— that is funda- mental— virtue, knowledge, temperance, patience, godliness, love of the brethren, love. Faith, that makes a believer a sharer in Christ's salvation, makes him also a sharer in Christ's mind and char- acter.