"You have referred to the words used by Paul and Silas to the keeper of the prison. These disciples were asked by this keeper what he should do to be saved, and was assured, as you have quoted, 'Believe on the Lord Jesus Christ and thou shalt be saved, and thy house.' Then the disciples immediately laid before them those principles which constituted true belief, and not until this man and his house had embraced the principles taught by these disciples were they filled with true belief and really rejoiced. (Acts xvi: 81-33.) You see by this example that we must not deceive ourselves by thinking that we can be hearers of the word only and not doers." (James i: 22,23.)
"But, friend," said the lawyer, "here is a passage found in the tenth chapter of Romans, which, in my opinion, will be extremely hard for you to explain. The passage referred to reads as follows: 'If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.' Now, then, it looks to me as if salvation is here promised through faith alone. How do you explain it?"
"Very easily. Let us thoroughly examine this passage in all its different phases. In the first place, this letter was written by Paul to individuals who were already members of the church. They had rendered obedience to the laws of salvation, and having complied with those requirements were entitled to salvation providing their testimony remained within them like a living spring; and in order that they should not become lukewarm, Paul exhorted them to continue bearing testimony of the divinity of Christ, and not let their hearts lose sight of the fact that God had raised His Son from the dead, and inasmuch as they kept themselves in this condition, salvation would be theirs. This is the only sensible view one can take of this passage. Unquestionably, Paul was speaking to sincere members of the church, who had been correctly initiated into the folds of Christ, not aliens living 1800 years after."
"That appears to be correct, and is satisfactory; but further on in the same chapter we find this expression: 'For whosoever shall call upon the name of the Lord shall be saved.' It appears to me here that reference is not made to those who had embraced the gospel and those who had the faith, but salvation is made general to whomsoever shall call upon the name of the Lord." (Rom. x: 13.)
"Exactly, but the next verse gives an explanation so simple that none can fail to understand it: 'How, then, shall they call on Him in whom they have not believed? and how shall they believe in him of whom they have not heard, and how shall they hear without a preacher? So, then, faith cometh by hearing, and hearing by the word of God.' In other words, if there is faith, there have been works, and having true faith, no person will remain in that condition without complying with further works of salvation to which that faith urges him."
"I see, I see," said Brown, the others remaining silent, but interested; "you are right, but I never looked at the matter in that way before."
"Now, then, ladies and gentlemen," said Durant: "I maintain as before stated, that faith is the first principle of the gospel leading to salvation, but it will not bring us to the top of the glorious gospel ladder without the other principles."
"Well, suppose we accept this as the first round in the gospel ladder, where will we find the second?"
"To explain this question involves, perhaps, some little time, and as it must be near the 'witching hour' of midnight, I would not care to be responsible for extending the sitting beyond, or even up to, that time. To give this information is, in some measure, my errand among you, and if desired I shall be pleased to meet with you again. Before leaving I hope to be able to address the citizens publicly, and will do so if a suitable place can be obtained."
Both the doctor and the lawyer were disposed to remonstrate against adjournment, and there seemed to be none who were not willing to remain and hearken unto that which to them was somewhat in the nature of an awakening, notwithstanding, as stated, it was growing late, and the exercises had been purely colloquial. It might be mentioned that only the more important parts of the conversation have been produced here—for the reproduction of everything in the nature of mere colloquy, the auxiliary questions, answers and suggestions, would make this a large book instead of a small one. Besides, the full conversation would be no more interesting for the particular object to which this book is devoted than would the matter reported.