And so let me remind you further that this faith, the personal outgoing of a man's intellect and will to the personal Saviour revealed in the Scriptures as the sacrifice for our sins, and the life of our spirits, which ought to be continuous and progressive, is the foundation of all strength, blessedness, goodness, in a human character; and if we have it we have the germ of all possible excellence and growth, not because of what it is in itself, for in itself it is nothing more than the opening of the heart to the reception of the celestial influences of grace and righteousness that He pours down. And, therefore, this is the thing that a wise man will most desire for himself, and for those that are dearest to him.
Depend upon it, whether it is what we want most or not, it is what God wants most for us. He does not care nearly so much that our lives should be joyful as that they should be righteous and full of faith; and He subjects us to many a sorrow and loss and disappointment in order that the life of nature may be broken and the life of faith may be strong. If we rightly understand the relative value of outward and of inward things, we shall be thankful for the storms that drive us nearer to Him; for the darkening earth that may make the pillar of cloud glow at the heart into a pillar of fire, and for all the discipline, painful though it may be, with which God answers the prayer, 'Lord, increase our faith.'
II. And now, next, notice how inseparably associated with a true faith is love.
The one is effect that never is found without its cause; the other is cause which never but produces its effect. These two are braided together by the Apostle as inseparable in reality and inseparable in thought. And that it is so is plain enough, and there follow from it some practical lessons that I desire to lay upon your hearts and my own.
There are, then, here two principles, or rather two sides of one thought; no faith without love, no love without faith.
No faith is genuine and deep which does not at once produce in the heart where it is lodged an answering love to God. That is clear enough. Faith is, as I have said, the recognition and the reception of the divine love into the heart; and we are so constituted as that if a man once knows and believes in any real sense the love that God has to him, he answers it back again with his love as certainly as an echo which gives back the sound that reaches it.
Our faith is, if I may so say, like a burning-glass, which concentrates the rays of the divine love upon our hearts, and focuses them into a point that kindles our hearts into flame. If we have the confidence that God loves us, in any real depth, we shall answer by the gush of our love to Him.
And so here is a test for men's faith. You call yourselves Christians. If I were to come to you and ask you, 'Do you believe in the Lord Jesus Christ?' most of you would say, 'Yes!' Try your faith, my friend, by this test: Does it make you love Him at all? If it does not, it is more words than anything else; and it needs a wonderful deepening before it can have any real power in your hearts. There is no faith worthy the name unless its child, all but as old as itself, be the answer of the heart to Him, pouring itself out in thankful gratitude.
No love without faith; 'we love Him because He first loved us.' God must begin, we can only come second. Man's natural selfishness is only overcome by the clearest demonstration of the love of God to him; and until that love, in its superbest because its lowliest form, the form of the sacrifice on the Cross, has penetrated into a man's heart through his faith, there will be no love.