substance of things hoped for, the evidence of things not seen, and a correct understanding about God.” The same it is understood by all men to be. We perish in this life without the knowledge of God,—faith gives us salvation. All the works of salvation are by that very thing good works, and all good works are good only because they are works of salvation, which result from our knowledge of God, that is, from faith. Faith is not exactly inseparable from good works, but is the only cause of good works; but good works are inevitable consequences of faith. Consequently, it would seem impossible to ask which is more important: faith or good works? that is the same as asking which is more important, the sun or its light? And yet precisely such a division has been made in consequence of having given to faith a false, narrow definition, not of faith, but of trust and obedience.
The separation of faith from works, and the comparison between them, show clearly that by faith is understood something different from the definition given by Paul and by the Eastern Patriarchs, and from what the word itself means, but what it signifies here is what the Eastern Patriarchs say in another place: “We believe as we are taught to believe (Section 10).” It is evident that in Filarét, as well as in all the theological works, by faith is meant only an external agreement with what theology preaches, and this mere agreement is regarded as necessary for sanctification and salvation, and so we get here a definition not merely of faith in general, but at the same time of what men ought to believe in, and an explanation that he who believes will get great advantages, and he who does not believe will fare badly. Before this, in the exposition of each dogma, there was an exposition of the dogma, say of God, the Trinity, redemption, the church, and the causes which led us to that faith were adduced, but nowhere was it said that it was necessary to believe and that it was profitable to believe. But here,
