“Without faith it is impossible to please him.” Heb. 11:6.
1. But what is Faith It is a divine “evidence and conviction of things not seen;” of things which are not seen now, whether they are visible or invisible in their own nature. Particularly, it is a divine evidence and conviction of God, and of the things of God. This is the most comprehensive definition of faith that ever was or can be given; as including every species of faith, from the lowest to the highest. And yet I do not remember any eminent writer that has given a full and clear account of the several sorts of it, among all the verbose and tedious treatises which have been published upon the subject.
2. Something indeed of a similar kind has been written by that great and good man, Mr. Fletcher, in his “Treatise on the various Dispensations of the Grace of God.” Herein he observes, that there are four dispensations that are distinguished from each other by the degree of light which God vouchsafes to them that are under each. A small degree of light is given to those that are under the heathen dispensation. These generally believed, “that there was a God, and that he was a rewarder of them that diligently seek him.” But a far more considerable degree of light was vouchsafed to the Jewish nation; inasmuch as to them “were entrusted” the grand means of light, “the oracles of God.” Hence many of these had clear and exalted views of the nature and attributes of God; of their duty to God and man; yea, and of the great promise made to our first parents, and transmitted by them to their posterity, that “the Seed of the woman should bruise the serpent’s head.”
3. But above both the heathen and Jewish dispensation was that of John the Baptist. To him a still clearer light was given; and he himself “a burning and shining light.” To him it was given to “behold the Lamb of God, that taketh away the sin of tile world.” Accordingly our Lord himself affirms, that “of all which had been born of women,” there had not till that time arisen “a greater than John the Baptist.” But nevertheless he informs us, “He that is least in the kingdom of God,” the Christian dispensation, “is greater than he.” By one that is under the Christian dispensation, Mr. Fletcher means one that has received the Spirit of adoption; that has the Spirit of God witnessing “with his spirit, that he is a child of God.”
In order to explain this still farther, I will endeavour, by the help of God,
First, To point out the several sorts of faith: And, Secondly, to draw some practical inferences.
I. In the First place, I will endeavour 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 quodcunque 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.