I.

In the First place, I will endeavor to point out the several sorts of faith. It would be easy, either to reduce these to a smaller number, or to divide them into a greater. But it does not appear that this would answer any valuable purpose.

1. The lowest sort of faith, if it be any faith at all, is that of a Materialist, — a man who, like the late Lord Kames, believes there is nothing but matter in the universe. I say, if it be any faith at all; for, properly speaking, it is not. It is not "an evidence or conviction of God," for they do not believe there is any; neither is it "a conviction of things not seen," for they deny the existence of such. Or if, for decency’s sake, they allow there is a God, yet they suppose even him to be material. For one of their maxims is, Jupiter est quodeunque vides. "Whatever you see, is God." Whatever you see! A visible, tangible God! Excellent divinity! Exquisite nonsense!

2. The Second sort of faith, if you allow a Materialist to have any, is the faith of a Deist. I mean, one who believes there is, a God, distinct from matter; but does not believe the Bible. Of these we may observe two sorts. One sort are mere beasts in human shape, wholly under the power of the basest passions, and having "a downright appetite to mix with mud." Other Deists are, in most respects, rational creatures, though unhappily prejudiced against Christianity: Most of these believe the being and attributes of God, they believe that God made and governs the world; and that the soul does not die with the body, but will remain for ever in a state of happiness or misery.

3. The next sort of faith is the faith of Heathens, with which I join that of Mahometans. I cannot but prefer this before the faith of the Deists; because, though it embraces nearly the same objects, yet they are rather to be pitied than blamed for the narrowness of their faith. And their not believing the whole truth, is not owing to want of sincerity, but merely to want of light. When one asked Chicali, an old Indian Chief, "Why do not you red men know as much as us white men?" he readily answered, "Because you have the great Word, and we have not."

4. It cannot be doubted, but this plea will avail for millions of modern Heathens. Inasmuch as to them little is given, of them little will be required. As to the ancient Heathens, millions of them likewise were savages. No more therefore will be expected of them, than the living up to the light they had. But many of them, especially in the civilized nations, we have great reason to hope, although they lived among Heathens, yet were quite of another spirit; being taught of God, by his inward voice, all the essentials of true religion. Yea, and so was that Mahometan, and Arabian, who, a century or two ago, wrote the Life of Hai Ebn Yokdan. The story seems to be feigned; but it contains all the principles of pure religion and undefiled.

5. But, in general, we may surely place the faith of a Jew above that of a Heathen or Mahometan. By Jewish faith, I mean, the faith of those who lived between the giving of the law and the coming of Christ. These, that is, those that were serious and sincere among them, believed all that is written in the Old Testament. In particular, they believed that, in the fullness of time, the Messiah would appear, "to finish the transgression, to make an end of sin, and bring in everlasting righteousness."

6. It is not so easy to pass any judgment concerning the faith of our modern Jews. It is plain, "the veil is still upon their hearts" when Moses and the Prophets are read. The God of this world still hardens their hearts, and still blinds their eyes, "lest at any time the light of the glorious gospel" should break in upon them. So that we may say of this people, as the Holy Ghost said to their forefathers, "The heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I should heal them." (Acts 28:27.) Yet it is not our part to pass sentence upon them, but to save them to their own Master.

7. I need not dwell upon the faith of John the Baptist, any more than the dispensation which he was under; because these, as Mr. Fletcher well describes them, were peculiar to himself. Setting him aside, the faith of the Roman Catholics, in general, seems to be above that of the ancient Jews. If most of these are volunteers in faith, believing more than God has revealed, it cannot be denied that they believe all which God has revealed, as necessary to salvation. In this we rejoice on their behalf: We are glad that none of those new Articles, which they added, at the Council of Trent, "to the faith once delivered to the saints," does so materially contradict any of the ancient Articles, as to render them of no effect.

8. The faith of the Protestants, in general, embraces only those truths as necessary to salvation, which are clearly revealed in the oracles of God. Whatever is plainly declared in the Old and New Testament is the object of their faith. They believe neither more nor less than what is manifestly contained in, and provable by, the Holy Scriptures. The word of God is "a lantern to their feet, and a light in all their paths." They dare not, on any pretense, go from it, to the right hand or to the left. The written word is the whole and sole rule of their faith, as well as practice. They believe whatsoever God has declared, and profess to do whatsoever he hath commanded. This is the proper faith of Protestants: By this they will abide, and no other.

9. Hitherto faith has been considered chiefly as an evidence and conviction of such or such truths. And this is the sense wherein it is taken at this day in every part of the Christian world. But, in the mean time, let it be carefully observed, (for eternity depends upon it,) that neither the faith of a Roman Catholic, nor that of a Protestant, if it contains no more than this, no more than the embracing such and such truths, will avail any more before God, than the faith of a Mahometan or a Heathen; yea, of a Deist or Materialist. For can this "faith save him?" Can it save any man either from sin or from hell? No more than it could save Judas Iscariot: No more than it could save the devil and his angels; all of whom are convinced that every tittle of Holy Scripture is true.

10. But what is the faith which is properly saving; which brings eternal salvation to all those that keep it to the end? It is such a divine conviction of God, and the things of God, as, even in its infant state, enables every one that possesses it to "fear God and work righteousness." And whosoever, in every nation, believes thus far, the Apostle declares, is it accepted of him." He actually is, at that very moment, in a state of acceptance. But he is at present only a servant of God, not properly a son. Meantime, let it be well observed, that "the wrath of God" no longer "abideth on him."

11. Indeed, nearly fifty years ago, when the Preachers, commonly called Methodists, began to preach that grand scriptural doctrine, salvation by faith, they were not sufficiently apprised of the difference between a servant and a child of God. They did not clearly understand, that even one "who feareth God, and worketh righteousness, is accepted of him." In consequence of this, they were apt to make sad the hearts of those whom God had not made sad. For they frequently asked those who feared God, "Do you know that your sins are forgiven?" And upon their answering, "No," immediately replied, "Then you are a child of the devil." No; that does not follow. It might have been said, (and it is all that can be said with propriety,) "Hitherto you are only a servant, you are not a child of God. You have already great reason to praise God that he has called you to his honorable service. Fear not. Continue crying unto him, ’and you shall see greater things than these.’"

12. And, indeed, unless the servants of God halt by the way, they will receive the adoption of sons. They will receive the faith of the children of God, by his revealing his only begotten Son in their hearts. Thus, the faith of a child is, properly and directly, a divine conviction, whereby every child of God is enabled to testify, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me." And whosoever hath this, the Spirit of God witnesseth with his spirit, that he is a child of God. So the Apostle writes to the Galatians: "Ye are the sons of God by faith. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father;" that is, giving you a childlike confidence in him, together. With a kind affection toward him. This then it is, that (if St. Paul was taught of God, and wrote at, he was moved by the Holy Ghost) properly constitutes the difference between a servant of God, and a child of God. "He that believeth," as a child of God, "hath the witness in himself." This the servant hath not. Yet let no man discourage him; rather, lovingly exhort him to expect it every moment.

13. It is easy to observe, that all the sorts of faith which we can conceive are reducible to one or other of the preceding. But let us covet the best gifts, and follow the most excellent way. There is no reason why you should be satisfied with the faith of a Materialist, a Heathen, or a Deist, nor, indeed, with that of a servant. I do not know that God requires it at your hands. Indeed, if you have received this, you ought not to cast it away; you ought not in anywise to undervalue it; but to be truly thankful for it. Yet, in the mean time, beware how you rest here: Press on till you receive the Spirit of adoption: Rest not, till that Spirit clearly witnesses with your spirit, that you are a child of God.