Perhaps someone may feel disposed to ask—whether faith is all that is necessary? We reply that it is the cause which produces its effect. Paul answers this question thus—"We conclude that a man is justified by faith without the deeds of the law, Do we then make void the law through faith? God forbid; yea we establish the law." Here let the question be asked;—how do we establish the law by faith? Answer, "Faith will have its perfect work." But what is that perfect work, which faith produces? Ans. Faith works love in the soul; and if we love God, we will keep his commandments. And faith, love and keeping the commandments are the three exercises, that form the christian character. Faith is the foundation; works are not. We cannot begin to build on works. Instead of being the first, they are the last christian grace. They are the visible effects of an inward, living faith.
Faith and faith only is the seed rooted and grounded in the truth, and (to use a Bible figure) it becometh a tree, and produces all the fruits of the spirit-love, joy, meekness, temperance, long-suffering, forbearance. This is what the apostle calls the "righteousness of faith" in contradistinction to "the righteousness of the law," produced by fear. Paul compares faith to a good olive tree. "The Jews through unbelief were broken off," and "thou (the Gentile) standest by faith." Jesus says; "if ye have faith as a grain of mustard-seed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove." Here, in parable, faith is represented as removing mountains of sin. He further says—"Thy faith hath made thee whole";—not thy works. Paul exclaims, "Faith works by love, purifies the heart and overcomes the world." John says, "and this is the victory that overcometh the world even our faith."
It is a certain fact, that none of these salutary effects are ascribed to human works. The apostles in no instance say, that works purify the heart, or overcome the world—or that this is the victory, even your works; The whole is ascribed to faith; because that is the living tree on which the good fruits grow. Works are, in scripture, called fruits. "By their fruits ye shall know them"—that is by their works. "A good tree cannot bring forth evil fruit." To carry out this figure, we would remark that, fruit can have no existence till the tree is first produced. Therefore in a gospel sense, no good works, acceptable to God, can be produced without a true and living faith. The apostle declares, "without faith it is impossible to please God." The gospel being good tidings, or news, are you satisfied that thing necessary? I presume all denominations will assent to the fact, that faith is the first religious exercise of the creature. We shall then obey the command of the apostle, and "contend earnestly for the faith once delivered to the saints."
But asks the reader, what matter is it which is first in order, whether love, faith or works? I reply that it is a matter of vast importance, and without understanding this fact, we cannot come to the knowledge of the truth, even though we should be ever learning. If these three christian graces faith, love and works, are preached in a confused and mixed manner, we cannot arrive at a true understanding of a gospel salvation, neither can we tell the difference between law and gospel. The law is of works, and the gospel is of faith. And no man can fulfill the spirit of the law without faith in the gospel. When the sinner exercises faith in the love and goodness of God in freely giving him eternal life, which infinitely transcends all other blessings—that moment faith works love in his heart, and causes him to rejoice with joy unspeakable and full of glory. He then loves God because God first loved him. And when the sinner loves God, he is passed from death unto life, and that love is the fulfillment of the law.
We are now led to see the consistency of faith being the first step. It is the very cause that produces love to God, and love induces us to keep the commandments. "Faith works by love," and "if ye love me," says Jesus, "ye will keep my commandments."
We will now introduce an example, which will plainly show the distinction between the law and gospel and in what manner they affect the sinner. Suppose a king sentences six of his subjects to imprisonment during life, and commands them to spend their days in hard labor. They are put in confinement, refuse to obey his commands— refuse to labor, and in the midst of their miseries curse his name. They are now in disobedience under the condemnation of the law.
The king says to his only Son, I love those subjects and I covenant with you to set them free in three years. The Son says, Father I delight to do thy will. Let me go and reveal to them, the glad tidings of this covenant promise. The king answers—my Son, in the fullness of time I will send you. Let them remain, one year, under the law. But says the Son, they are now transgressing your law, and need instruction. The king replies, I will send my servant to enforce that law. Let him go and inform the prisoners, that I am angry with them for their conduct; and if they will obey my commands, and labor faithfully, they shall have excellent food and good clothing as a reward. But if they will not comply, they shall be chained, and kept on bread and water as a punishment for their disobedience.
The servant goes and delivers to them this message. Three of those subjects, for fear of the punishment and in hope of the reward, obey the king, and outwardly respect his commands, but perhaps have little, or no love for him. (Here we see the righteousness of the law which is not acceptable to God.) They accordingly receive, day by day, the promised reward. But the other three prisoners despise these conditions and refuse to obey. They are chained, fed on bread and water, and meet their deserts.
Here, then, are six prisoners laboring under the law, and groaning in bondage with no hopes of deliverance. The law knows of no deliverance —no redemption. It simply serves as a school master to teach them the difference between right and wrong—to teach them the will of the king, and thus prepare them to receive a better covenant, which is to be revealed to them by the king's Son. But under the covenant they now are, they have no motives to prompt them to obedience, but the fear of punishment and the hope of reward. In our next, this will be fully illustrated.