in Theology, that assent which we give to a proposition advanced by another, the truth of which we do not immediately perceive from our own reason or experience; or it is a judgment or assent of the mind, the motive of which is not so much any intrinsic evidence, as the authority or testimony of some other who reveals or relates it. Hence, as there are two kinds of authorities and testimonies, the one of God and the other of man, faith becomes distinguished into divine and human. Divine faith is that founded on the authority of God; or it is that assent which we give to what is revealed by God. The objects of this faith, therefore, are matters of revelation. Human faith is that by which we believe what is told us by men; and its object is matter of human testimony and evidence.

practical theology, constitutes the first of the theological virtues or graces.

Faith in God, in this sense, denotes such a conviction of his being, perfections, character, and government, as produces love, trust, worship, obedience, and resignation. Faith in Christ, as it has been defined by some theologians, is a mere assent to the gospel as true; but according to others, it signifies such a persuasion that he is the Messiah, and such a desire and expectation of the blessings which he has promised in his gospel to his sincere disciples, as engage the mind to fix its dependence upon him, and to subject itself to him in holy obedience. Faith likewise, in respect of futurity, is a moral principle, implying such a conviction of the reality and importance of a future state, as is sufficient to regulate the temper and conduct in the affairs of this life.