BibleWare/BibWare.bin/bibref/wesley/serm_106.txt

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John Wesley


SERMON 106


(text from the 1872 edition)


ON FAITH

"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.


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 fulness 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 they have 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 leave
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 t