The theological virtues are founded on faith, in opposition to the natural, which are founded on reason; and as faith with Aquinas is always belief in a proposition, not trust in a personal Saviour, conformably with his idea that revelation is a new knowledge rather than a new life, the relation of unbelief to virtue is very strictly and narrowly laid down and enforced.
The great stress which they laid upon this aspect of Christian truth caused them to be charged with unbelief in the current orthodox views as to the inspiration of the Scriptures, and the person and work of Christ, a charge which they always denied.
He whom we hear in the Gathas has had to face, not merely all forms of outward opposition and the unbelief and lukewarmness of adherents, but also the inward misgivings of his own heart as to the truth and final victory of his cause.
The decree relative to the Saviour to be appointed and the salvation to be provided is absolute, but the decree relative to the persons saved or condemned is made to depend on the acts - belief and repentance in the one case, unbelief and impenitence in the other - of the persons themselves.
It should be observed that examples have been given of every kind of mighty work referred to in the reply of Jesus to the messengers of the Baptist; and that in the discourse which follows their departure the perversity and unbelief of the people generally are condemned, and the faith of the humble-minded is contrasted therewith.