11. What efficiency do the Scriptures ascribe in this work to the sacraments ?
There are three views entertained on this subject by theo- logians—
1st. The lowest view is, that the sacraments simply, as sym- bols, present the truth in a lively manner to the eye, and are . effective thus only as a form of presenting the gospel objectively.
2d. The opinion occupying the opposite extreme is, that they, of their own proper efficiency, convey sanctifying grace ex opere operato, " because they convey grace by the virtue of the sacra- mental action itself, instituted by God for this very end, and not through the merit either of the agent (priest) or the receiver."—- Bellarmine de sac, 2, 1.
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3d. The true view is, " that the sacraments are efficacious means of grace, not merely exhibiting but actually conferring upon those who worthily receive them the benefits which they represent ;" yet this efficacy does not reside properly in them, but accompanies their proper use in virtue of the divine institu- tion and promise, through the accompaning agency of the Holy Ghost, and as suspended upon the exercise of faith upon the part of the recipient, which faith is at once the condition and the in- strument of the reception of the benefit, Matt, hi, 11 ; Acts ii., 41 ; x., 47 ; Horn, vi., 3 ; 1 Cor. xii., 13 ; Titus hi., 5 ; 1 Pet., iii., 21.
12. What office do the Scriptures ascribe to faith in sancti- fication ?
Faith is the first grace in order exercised by the soul conse- quent upon regeneration, and the root of all other graces in prin- ciple, Acts xv., 9 ; xxvi., 18. It is instrumental in securing sanctification, therefore — ■
1st. By securing the change of the believer's relation to God and to the law, as a condition of life and favor. See above, ques- tion 6.
2d. By securing his union with Christ, 1 Cor. xiii. ; Gal. ii., 20 ; Col. hi., 3.
3d. It is sanctifying in its own nature, since, in its widest sense, faith is that spiritual state of the soul in which it holds living active communion with spiritual truth.
13. What, according to Scripture, is necessary to constitute a good work ?
1st. That it should spring from a right motive, i. e., love for God's character, regard for his authority, and zeal for his glory, reigning as a permanent and controlling principle in the soul.
2d. That it be in accordance with his revealed law, Deut. xii., 32 ; Isa. i., 11, 12 ; Col. ii., 16-23.
14. Wliat is the Popish doctrine as to uthe counsels" of. Christ, which are not included in the positive precepts of the laiv ?
The positive commands of Christ are represented as binding
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on all classes of Christians alike, and their observance necessary in order to salvation. His counsels, on the other hand, are bind- ing only upon those who, seeking a higher degree of perfection and a more excellent reward, voluntarily assume them. These are such as celibacy, voluntary poverty, etc., and obedience to rule, (monastic.) — Bellarmine de Monarchis, Cap. VII. The wickedness of this distinction is evident — 1st. Because Christ demands the entire consecration of every Christian : after we have done all we are only unprofitable ser- vants. Works of supererogation, therefore, are impossible.
2d. All such will worship is declared abhorent to God, Col. ii., 18-23 ; 1 Tim. iv., 3.
15. What judgment is to be formed of the good loorks of un- renewed men ?
Unrenewed men retain some dispositions and affections in themselves relatively good, and they do many things in themselves right, and according to the letter of God's law. Yet —
1st. As to his person, every unrenewed man is under God's wrath and curse, and consequently can do nothing pleasing to him. The rebel in arms is in everything a rebel until he submits and returns to his allegiance.
2d. Love for God and regard to his authority are never his supreme motive in any of his acts. Thus while many of his ac- tions are civilly good as respects his fellow-men, none of them can be spiritually good as it respects God. There is an obvious dis- tinction between an act viewed in itself, and viewed in connection with its agent. The sinner, previous to justification and renewal, is a rebel ; each one of his acts is the act of a rebel, though as considered in itself any single act may be either good, bad, or indifferent.
16. In what sense are good works necessary for salvation ?
As the necessary and invariable fruits of both the change of relation accomplished in justification, and of the change of nature accomplished in regeneration, though never as the meritorious grounds or conditions of our salvation.
This necessity results, 1st, from the holiness of God ; 2d, from his eternal purpose, Eph. i., 4 ; ii., 10 ; 3d, from the design and
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