redemptive efficacy of Christ's death, Eph. v., 25-27 ; 4th, from the union of the believer with Christ, and the energy of his in- dwelling Spirit, John xv., 5 ; Gal. v., 22 ; 5th, from the very nature of faith, which first leads to and then works by love, Gal. v., 6 ; 6th, from the command of God, 1 Thes. iv., 6 ; 1 Pet. i., 15 ; 7th, from the nature of heaven, Kev. xxi., 27.
17. What is the theory of the Antinomians upon this subject f
Antinomians are, as their name signifies, those who deny that Christians are bound to obey the law. They argue that, as Christ has in our place fulfilled both the preceptive and the penal de- partments of God's law, his people must be delivered from all obligation to observe it, either as a rule of duty or as a condition of salvation.
Paul, in the 6th chapter of Romans, declares that this damna- ble heresy was charged as a legitimate consequent upon his doc- trine in that day. He not only repudiates the charge, but, on the contrary, affirms that free justification through an imputed righteousness, without the merit of works, is the only possible condition in which the sinner can learn to bring forth holy works as the fruits of filial love. The very purpose of Christ was to re- deem to himself a peculiar people, zealous of good works, and this he accomplished by delivering them from the federal bondage of the law, in order to render them capable as the Lord's freedmen. of moral conformity to it.
18. What are the different senses which have been applied to the term " merit ?"
It has been technically used in two different senses. 1st.. Strictly, to designate the common quality of all services to which a reward is due, ex justicid, on account of their intrinsic value and dignity. 2d. Improperly, it was used by the fathers as equivalent to that which results in or attains to a reward or consequent, without specifying the ground or virtue on account of which it is secured. — Turrettin, L. XYIL, Qugestio 5.
19. What distinction does the Romish Church design to sig- nalize by the terms " merit of condignity" and the " merit of con- gruity ?"
410 SANCTIFICATION.
The "merit of condignity" they teach attaches only to works wrought subsequently to regeneration by the aid of divine grace, and is that degree of merit that intrinsically, and in the way of equal right, not by mere promise or covenant, deserves the reward it attains at God's hands. The " merit of congruity" they teach attaches to those good dispositions or works which a man may, previously to regeneration, realize without the aid of divine grace, and which makes it congruous or specially fitting for God to re- ward the agent by infusing grace into his heart.
It is extremely difficult to determine the exact position of the Eomish Church on this subject, since different schools of the- ologians in her midst differ widely, and the decisions of the Coun- cil of Trent are studiously ambiguous. The general belief ap- pears to be that ability to perform good works springs from grace infused into the sinner's heart for Christ's sake, through the in- strumentality of the sacraments, but that afterwards these good works merit, that is, lay for us the foundation of a just claim to salvation and glory. Some say, like Bellarmine de justific, 5, 1, and 4, 7, that this merit attaches to the good works of Christians intrinsically, as well as in consequence of God's promise ; others that these works deserve the reward only because God has prom- ised the reward on the condition of the work. — Coun. Trent, Sess. VI., Cap. XVI., and canons 24 and 32.
20. What is necessary that a work should be in the proper sense of the term meritorious ?
Turrettin makes five conditions necessary to that end. 1st, That the work be not of debt, or which the worker was under obligation to render, Luke xvii, 10. 2d. That it is our own, i. e., effected by our own natural energy. 3d. That it be perfect. 4th. That it be equal to the reward merited. 5th. That the reward be of justice due to such an act. — Turrettin, L. XVII., Qsi83stio 5.
According to this definition, it is evident, from the absolute dependence and obligation of the creature, that he can never merit any reward for whatever obedience he may render to the commands of his, Creator. 1st. Because all the strength he works with is .freely given by God. 2d. All the service he can render is owed
APPLICATION OF REDEMPTION. 411
to God. 3d. Nothing lie can do can equal the reward of God's favor and eternal blessedness.