move us to leave (1) the filthiness, and (2) the trouble, and (3) the uneasiness, and (4) the unreasonableness of sin, and turn to God, there is no more to be said: we must perish in our folly.' Again, Faith is indispensable. For this our Saviour continually trains the minds of men, by insisting upon faith before He performs His miracles. Thus to the woman of Canaan He exclaims, "Great is thy faith, be it unto thee even as thou wilt. And her daughter was made whole from that very hour."* So again to His disciples, "If ye had faith as a grain of mustardseed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea, and it should obey you." Thus to the woman who had touched Him, "Daughter, be of good comfort, thy faith hath made thee whole." + "And when Jesus heard it, He answered him, saying, Fear not; believe only, and she shall be made whole."|| Here is, at all events, a preparation to receive such texts as the following: "Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen and yet have believed.”§ heart man believeth unto righteousness." "With the "This * Matth. xv. 28. || Luke viii. 50. † Luke xvii. 6. § John xx. 29. Ibid. viii. 48. is His commandment, that we should believe in the name of His Son Jesus Christ."* But the whole of the New Testament abounds in passages inculcating the necessity of faith. Faith, however, shewing itself by works is required. "Good works, which are the fruits of faith, . . . . do spring out necessarily of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit."+ St. James tells us, "Faith without works is dead." "The devils believe and tremble." But "I will shew thee my faith by my works." Accordingly, St. Paul has the comprehensive expression, "Faith that worketh by love." As if the mind being convinced of certain truths, as the creation, preservation, and redemption of men, and therefore cherishing proper feelings of gratitude and love, should thence be induced to work, to obey God's law, to do whatever it might conceive acceptable in His sight. But Faith, Hope, and Charity are given by St. Paul as great principles of human conduct.§ Now though "the greatest of these is charity" or love, still it is altogether a portion of the spirit of Scripture, that to the idea of faith * 1 John iii. 23. James ii. † Article XII. of our Church. || Gal. v. 6. working by love we join what would be conveyed in the notion of faith working by hope.* For * Our minds are duly prepared to entertain the ideas of faith working by love, and faith working by hope for we have already recognised the sense of duty and the desire of happiness as rational principles of human action. See note, p. 184. St. James tells us, "The devils believe and tremble." Here is faith indeed and fear, but despair. "Despair (remarks Taylor) belongs only to passionate fools or villains (such as were Ahithophel and Judas), or else to devils and damned persons." A man, however, who has been leading a wicked life is sometimes moved to reflection by severe pain. He shrinks from suffering, and for consolation betakes himself (suppose) to religion. The first struggles of his mind include possibly a mixture of fear and hope. Fear is perhaps the stronger: and his hope is not so much to obtain the good as to avoid the evil. We easily comprehend the notion of faith working by fear. In course of time suppose him to progress, so that faith working by hope may at length be considered the characteristic principle. In endeavouring to obey God's commands, he will earnestly pray for the Holy Spirit, for such prayer is part of this obedience. Conceive him then to obtain fresh supplies We know that the fruit of the Spirit is love, (Gal. v. 22). Accordingly he may thus advance to a state of faith working by love. In Scripture we read of faithful servants of God: "Well done, thou good and faithful servant," (Matth. xxv. 21). But there is a higher elevation than this, the love of sons. In a future state we may ascend still further for faith shall be exchanged for knowledge, and the spirits of just men shall be perfected. (Hebr. xii. 23.) of grace. It has been seen (note, p. 184) that though we consider "regard to our good on the whole" and "regard to duty” as the mind being assured that there shall hereafter be a day of judgment, would naturally cherish feelings of hope; would so be induced to work, looking to the "things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal."* rational principles in man, still when we speak with philosophical accuracy we must exhibit their distinguishing features. Nevertheless, agreeably to what has been just said, it would seem that a man who really acts upon the lower principle may in due time proceed to the full recognition of the higher. Human life is indeed a school of discipline. The mind of man experiences continual transitions, and is thus gradually purified and perfected. It seems therefore unwise to discourage men's minds by unnecessarily disparaging the lower principle. Thus I conceive it might be better not to speak of it as "a low mercenary species of virtue," or of a man "being bribed to do his duty." (See Reid.) According to common usage, these terms convey a harsh meaning. Scripture, being intended for general edification, holds out motives which may be effectual upon men of different temperaments and various shades of moral feeling; and it seems but right that such motives should fairly and without prejudice operate upon the minds of those to whom they are addressed. Even when a man has ascended to the high principle of zealous love to God, and thereon has founded his obedience, it is still a source of satisfaction and joy to reflect that he is thus promoting his own true happiness. These reflections too are an additional guarantee for his obedience. Imperfect creatures may well acquiesce, or rather rejoice in such security. * 2 Cor. iv. 18. Good works are continually enjoined in Scripture. But from the very nature of the case faith is understood. "Without faith it is impossible to please God: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.”* If he believes not that God is, how can he come unto Him? Cornelius was 66 a devout man and one that feared God with all his house, which gave much alms to the people, and prayed to God alway."† Though brought up as a Gentile, he had imbibed right ideas of the character of the Deity, and he shewed his faith by his acts. So St. James says, "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" And presently afterwards, " Abraham believed God, and it was imputed unto him for righteousness."+ His law In the words of Burnet, we must "receive Christ as a Prophet to teach, and a King to rule, as well as a Priest to save us." includes a repetition of the law of nature. Obeying the commands of Christ we shew tokens of our faith in Him. Again, "Does not the duty," asks Butler," of religious regards to the Son and to the Spirit immediately arise to the view of *Heb. xi. 6. † Acts. x. 2. James ii. |
