Spirit against the flesh.

SECTION 3. In which war, although the remaining corruption for a
time may much prevail, yet, through the continual supply of strength
from the sanctifying Spirit of Christ, the regenerate part does
overcome: and so the saints grow in grace, perfecting holiness in
the fear of God.

Exposition of 13.1–13.3

In Scripture, the word sanctification bears a variety of senses. It
signifies separation from a common to a sacred use, or dedication to
the service of God. Thus the altar, temple, priests, and all the
sacred utensils, were sanctified. It also signifies purification
from ceremonial defilement.—Hebrews 9:13. But the sanctification of
believers, of which this chapter treats, consists in their
purification from the pollution of sin, and the renovation of their
nature after the image of God.

Antinomians maintain, that believers are sanctified only by the
holiness of Christ being imputed to them, and that there is no
inherent holiness infused into them, nor required of them. This is a
great and dangerous error; and, in opposition to it, our Confession
asserts, that believers are really and personally sanctified. Their
sanctification includes "the mortification of sin in their members."
It includes also "the fruits of the Spirit, as love, joy, peace,
longsuffering, gentleness, goodness, faith, meekness, temperance."
Galatians 5:22. These are personal things; they are wrought in the
hearts of believers, and produced in their tempers and lives. It is
absurd to say they are in Christ, and imputed to believers; they are
the effects of the Holy Spirit imparted to us, whose operations are
compared, by Christ himself, to "a well of water within us,
springing up unto everlasting life."

Romanists, as we formerly noticed, confound justification with
sanctification; and, as this leads to various dangerous mistakes, we
shall mention several points in which they differ. They differ in
their nature: justification is a relative change of state;
sanctification is a real change of the whole man, soul and body.
They differ in their order: justification, in the order of nature,
though not of time, precedes sanctification; for righteousness
imputed is, in the order of nature, prior to holiness, implanted and
inherent. They differ in their matter: the matter of justification
is the righteousness of Christ imputed; the matter of sanctification
is an inherent righteousness communicated. They differ in their
form: justification is a judicial act, by which the sinner is
pronounced righteous; sanctification is a physical or moral act, or
rather a series of acts, by which a change is effected in the
qualities of the soul. They differ in their properties:
justification is perfected at once, and is equal in all believers;
sanctification is imperfect at first, and exists in different
degrees of advancement in different individuals; hence the former is
called an act, and the latter a work. Other points of difference
might be mentioned, but we only add, that in justification we
receive a title to Heaven; sanctification gives us a fitness for,
and a capacity of, enjoying it.

Sanctification is both a privilege and a duty. In the one view it is
the work of God, and in the other it is the work of man, assisted by
supernatural grace. As a privilege, it is graciously promised in the
gospel.—Ezekiel 36:27. As a duty, it is required by the law; hence
we are called to "make" to ourselves a "new heart," and to "cleanse
ourselves from all filthiness of the flesh and spirit, perfecting
holiness in the fear of God." Ezekiel 18:31; 2 Corinthians 7:1.

Sanctification may be considered as initial and progressive. Initial
sanctification is the same as regeneration, whereby we become "new
creatures;"—"old things being done away, and all things becoming
new." In progressive sanctification, the several lusts of the old
man are more and more weakened and mortified. In initial
sanctification, the Spirit of Christ enters the heart with all his
train of graces, and implants them there. In progressive
sanctification, these graces are more and more quickened and
strengthened. In initial sanctification, a principle of spiritual
life is implanted, and the lineaments of the divine image faintly
impressed upon the soul. In progressive sanctification, the
spiritual life is increased, and the outlines of the divine image
gradually filled up. In short, the same work which is begun in
regeneration is carried on in sanctification, until the new creature
attains to the full stature of a perfect man in Christ.—Philippians
1:6.

Sanctification extends to the whole man, including all the faculties
of the soul, and all the members of the body.—1 Thessalonians 5:23.
Our entire nature was originally created in the image of God; by the
entrance of sin this image was utterly defaced and lost; hence
corrupted and depraved nature is called "the old man," because it
infects the whole man, and defiles both soul and body. Now, as
original corruption pervades the whole man, so sanctifying grace
extends to every part; hence our nature, as renewed after the image
of God, is called "the new man," because the holiness communicated
in sanctification possesses and ennobles the whole man.
Sanctification is imperfect in this life. There have been men, and
there still are, who maintain, that sinless perfection is attainable
in this life. This is held by Antinomians, who profess that the
perfect holiness of Christ is imputed to believers. It is held
likewise by Romanists, Socinians, and others, who affirm that
believers have, or may attain, a perfect inherent holiness. The
doctrine of sinless perfection was also held by the founder of the
Methodists; and the same opinion is still held by his followers. In
opposition to such views, our Confession decidedly affirms, that
sanctification is "imperfect in this life." Though it extends to the
whole man, yet "there abides still some remnants of corruption in
every part." The Scriptures abound with the most explicit
testimonies against the doctrine of sinless perfection.—Ecclesiastes
7:20; James 3:2; Proverbs 20:9; 1 John 1:8. The epithet perfect, is
indeed applied to several saints, but it must be understood either
comparatively, in which sense "Noah was perfect in his generation;"
or, as synonymous with sincerity or uprightness, in which sense God
said to Abraham, "Walk before me, and be you perfect." That the most
eminent saints mentioned in Scripture were not free from sin, is
evident from the defects and blemishes which are discovered in their
conduct. They were far from imagining that they had attained to
sinless perfection.—Job 9:20; Psalm 19:12; Philippians 3:12. Every
real Christian will certainly aspire after perfection; but none can
attain to absolute perfection in this life.

As there is both grace and the remainders of corruption in every
saint, it follows, that there will be "a continual and
irreconcilable war" between these two opposite principles. This
conflict is described in a very striking manner.—Romans 7; Galatians
5:17. Sometimes the one principle prevails, and sometimes the other;
but grace will finally overcome.

The impulsive or moving cause of sanctification is the free grace of
God.—Titus 3:5. The meritorious cause is the blood and righteousness
of Christ.—Titus 2:14. The efficient cause is the Holy Spirit.—1
Peter 1:2; 2 Thessalonians 2:13; 1 Corinthians 6:11. The
instrumental cause is faith in Christ.—Acts 15:9; 26:18. The
external means are, the Word, read and preached, the sacraments, and
prayer.—John 17:17; 1 Peter 2:2. Providences, especially afflictive
dispensations, are also blessed for promoting the sanctification of
believers.—Romans 8:28; 5:3–5.

Holiness, though it cannot give us a title to Heaven, is
indispensably necessary. It is necessary by a divine and unalterable
constitution; for "without holiness no man shall see the Lord."
Hebrews 12:14. God has enacted it as an immutable law, that nothing
which defiles shall enter into the heavenly city.—Rev. 21:27. It is
necessary, also, as a preparative for Heaven. It is the evidence of
our title, and constitutes our fitness for enjoying the pleasures
and engaging in the work of the heavenly world. "Blessed are the
pure in heart; for they shall see God." Matthew 5:8.

Let us, then, in the diligent use of appointed means, earnestly
"follow holiness" "This is the will of God, even our
sanctification." This is his express command: "Be you holy; for I am
holy." Those whom he ordained to glory as the end, he chose to
holiness as the means, without which none shall ever attain that
end.—Ephesians 1:4. This is, also, the end of our redemption by
Jesus Christ.—Ephesians 5:25, 26. He died not only to save us from
wrath, but to save us from our sins. Holiness was the primeval glory
of our nature, and shall we not endeavor to recover that glory—to be
restored to the image of him who created us? Holiness is eminently
the glory of God; and shall we not seek to resemble him in sanctity?
Holiness is necessary to make us "meet for being partakers of the
inheritance of the saints in light." Presumptuous and delusive is
that hope of seeing Christ hereafter; which does not produce an
ardent desire and earnest endeavor to be conformed to him here.
"Even man that has this hope in him purified himself, even as he is
pure." 1 John 3:3.



14. Of Saving Faith

SECTION 1. The grace of faith, whereby the elect are enabled to
believe to the saving of their souls, is the work of the Spirit of
Christ in their hearts, and is ordinarily wrought by the ministry of
the Word: by which also, and by the administration of the sacraments
and prayer, it is increased and strengthened.

Exposition of 14.1

"He who believes, and is baptized, shall be saved; but he who
believes not shall be damned," is the solemn announcement of the
Savior himself. The place thus assigned to faith in the matter of
salvation, shows that the subject of this chapter possesses the
deepest interest. If a Savior was necessary to the recovery of lost
sinners, faith in that Savior is no less necessary to the actual
enjoyment of salvation. The vast importance of having scriptural
views of the nature of saving faith must, therefore, be obvious. The
present section teaches us—

1. That the subjects of this faith are elect sinners. All whom God
from eternity elected to everlasting life are in time brought to
believe to the saving of their souls. An apostle affirms: "As many
as were ordained to eternal life believed;" and Christ himself
declares: "All that the Father gives me shall come to me." Acts
13:48; John 6:37. "The faith of God's elect" differs from every
other sort of faith. Saving faith is supernatural—the act of a
renewed soul—a living principle, which purifies the heart, works by
love, and overcomes the world; it must, therefore, be widely
different from a natural, a dead, or a common faith. It is
denominated "precious faith," "faith sincere," "the faith of the
operation of God;" and that faith to which the Scripture applies so
many discriminating epithets must surely possess some quality
peculiar to itself. Accordingly, we read in Scripture of many who
believed, and yet did not possess saving faith. Simon the sorcerer
believed; Agrippa believed; the hearers compared to the stony ground
believed; and many believed in the name of Jesus, when they saw the
miracles which he did; "but he did not commit himself unto them,
because he knew all men." It is manifest, then, that a they do not
speak accurately, cautiously, or safely, who represent all sorts of
faith to be of the same specific nature; because they may all agree
in some bare simple act or persuasion of the mind. It must be a
great and dangerous mistake to think that the belief of any ordinary
fact upon human testimony, and every assent given by men, or even
devils, to any doctrines or facts recorded in Scripture, is of the
very same kind with that which is saving, although wanting so many
things essential to the latter, of which so much is spoken, and
which is so highly celebrated in the Book of God. 2. That this faith
is wrought in the hearts of the elect by the Holy Spirit. Some
unequivocally affirm, that every man has perfect power to believe
the gospel, independently of the Spirit's influences; and others,
who seem to recognize the necessity of divine influence, do yet deny
that any direct special influence is either needed or bestowed; and
therefore ultimately ascribe the existence of faith in one rather
than another to the freewill of man. That man, in his fallen state,
"has lost all ability of will to any spiritual good accompanying
salvation," we have formerly endeavored to establish, and shall only
now appeal to the explicit testimony of Scripture. Faith is declared
to be "the gift of God"—to be of "the operation of God"—and to
require the exertion of "mighty power, like that which wrought in
Christ when God raised him from the dead." Ephesians 1:19; 2:8;
Colossians 2:12. The Holy Spirit is called "the Spirit of faith" (2
Corinthians 4:13); and faith is mentioned among "the fruits of the
Spirit" (Galatians 5:22); because the production of faith in the
hearts of the elect peculiarly belongs to him, as the applier of the
redemption purchased by Christ.

3. That faith is ordinarily wrought in the hearts of the elect by
the ministry of the Word. "Faith comes by hearing, and hearing by
the Word of God." Romans 10:17. Some allow of no other influence in
this matter but the outward means. They explain away the plain
import of those passages of Scripture which ascribe the production
of faith to an immediate divine influence, as if no more were
intended than that God furnishes men with the truth and its
evidence. According to their interpretation, that emphatic
declaration of Christ, "No man can come to me except the Father draw
him," simply means, that the Father gives them the Scriptures. This
is to substitute the means in the place of the efficient agent; and
if the work is effected simply by the external means, there can be
no propriety in speaking of the Holy Spirit as having anything to do
in the production of faith. But our Confession clearly distinguishes
between the work of the Holy Spirit and the ministry of the Word.
There is a distinct and immediate influence of the Spirit on the
heart; but the Spirit usually works by means, and the Word read or
preached is the divinely appointed means by which he usually
communicates his influence. Lydia, in common with others, heard the
Word preached by Paul; but "the Lord opened her heart." The apostle
clearly distinguishes between the gospel and the power which renders
it successful: "Our gospel came not unto you in word only, but also
in power, and in the Holy Ghost." 1 Thessalonians 1:5.

SECTION 2. By this faith, a Christian believes to be true whatever
is revealed in the Word, for the authority of God Himself speaking
therein; and acts differently upon that which each particular
passage thereof contains; yielding obedience to the commands,
trembling at the threatenings, and embracing the promises of God for
this life and that which is