We are saved by faith alone, but not by a faith that is alone. Of course, I am referring to works that follow faith. There are some, however, that make their works an idol. Charles Hodge (1823-1886) writes:
[One] form of religion in which Christ fails to occupy his proper position is that which assumes God to be merely a moral governor, of infinite power and benevolence. Being infinitely benevolent, he desires the well being of his kingdom. To forgive sin without some suitable manifestation of his disapprobation of sin, would be inconsistent with a wise benevolence. Christ makes that manifestation in his sufferings and death. Then he retires; henceforth we have nothing to do with him; we have to deal with God on the principles of natural religion; we must submit to his authority, obey his commandments, and expect to be rewarded, not merely according to, but for, our works. . . .
They must merit, not forgiveness — for that is granted on account of what Christ has done — but the reward promised to obedience; justification is simply pardon. . . It is hard to see, according to this theory, in what sense Christ is our prophet, priest, and king; how He is our wisdom, righteousness, sanctification, and redemption; what is meant by our being in him as the branch is in the vine; or, what our Lord meant when He said, “without me, ye can do nothing;” what was in Paul’s mind when he said, it is Christ for me to live, “it is not I that live, but Christ liveth in me,” and so on to the end. This is a different kind of religion from that which we find in the Bible and in the experience of the church. . . .
Others take the higher ground of theism, or of natural religion, and bring in considerations drawn from our relation to God as an infinitely perfect being, our creator and preserver and father, who has rightful authority over us, who has prescribed the rule of duty, and who rewards the righteous and punishes the wicked. . . .
This is not the gospel. Christ is the only Savior from sin, the only source of holiness, or of spiritual life. The first step in salvation from sin is our reconciliation to God. The reconciliation is effected by the expiation made by the death of Christ (Rom. 5:10). It is his blood, and his blood alone, that cleanses from sin. As long as men are under the law, they bring forth fruit unto death; it is only when freed from the law, freed from its inexorable demand of perfect obedience and from its awful penalty, that they bring forth fruit unto God (Rom. 7:4-6).
Christ delivered us from the law as demanding perfect obedience, by being made under the law, and fulfilling all righteousness for us; and he redeems us from the curse of the law, by being made a curse for us — dying the just for the unjust, and bearing our sins in his own body on the tree. Being thus reconciled unto God by his death, we are saved by his life. He sends the Holy Spirit to impart to us spiritual life, and transforms us more and more into his own image. The Spirit reveals to us the glory of Christ and his infinite love. He makes us feel not only that we owe everything to him, but that he himself is everything to us — our present joy and our everlasting portion — our all in all. Thus every other motive to obedience is absorbed and sublimated into love to Christ and zeal for his glory. His people become like him, and as he went about doing good, so do they. . .
[One] important [fact is] to be held in mind. [T]he inward religious life of men, as well as their character and conduct, are determined by their doctrinal opinions. . . Therefore, any system of doctrine which assigns to Christ a lower position than that which he occupies in the New Testament, must, in a like degree, lower the standard of Christianity — that is, the religious life of those calling themselves Christians. . . It is . . . of the last importance to remember, that sound doctrine is, under God, our only security for true religion and pure morals. If we forsake the truth, God forsakes us. (“Christianity without Christ”)