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I'm going to read chapter 13, 
all three paragraphs. It's a shorter chapter, so I'll 
just read all three paragraphs, and then we'll get into a study 
of sanctification. This is chapter 13. They who 
are united to Christ, effectually called and regenerated, having 
a new heart and a new spirit created in them through the virtue 
of Christ's death and resurrection, are also farther sanctified, 
really and personally, through the same virtue. by his word 
and spirit dwelling in them. The dominion of the whole body 
of sin is destroyed, and the several lusts thereof are more 
and more weakened and mortified. And they more and more quickened 
and strengthened in all saving graces to the practice of all 
true holiness, without which no man shall see the Lord. This 
sanctification is throughout the whole man, yet imperfect 
in this life. There abideth still some remnants 
of corruption in every part. Whence ariseth a continual and 
irreconcilable war, the flesh lusting against the spirit and 
the spirit against the flesh. 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 doth overcome. And so the saints grow in grace, 
perfecting holiness in the fear of God, pressing after and heavenly 
life, in evangelical obedience to all the commands which Christ 
as head and king in his word hath prescribed them. Amen. Well, we come to the doctrine 
of sanctification, and we naturally do as we follow through the confession 
of faith, working through various aspects of the doctrine of salvation. We've already, of course, looked 
at justification. Well, we've looked at effectual 
calling, regeneration. We've looked at justification. 
We've looked at adoption, and we naturally come to the doctrine 
of sanctification. Before we get to some of the 
words of the confession, the shorter catechism defines sanctification 
this way. Question 35, what is sanctification? The answer, sanctification is 
the work of God's free grace, whereby we are renewed in the 
whole man after the image of God. and are enabled more and 
more to die unto sin and live unto righteousness. In its regular 
style and character, the shorter catechism very concisely, yet 
quite richly, defining a doctrine here for us. Sanctification is 
the work of God's free grace. It is important to study and 
understand sanctification for a number of reasons. First off, 
doctrinally. because of its confusion with 
justification by many professing Christians. Out there in professing 
Christendom, there are many in error who mingle justification 
with sanctification, really setting forth a justification that is 
more defined by its sanctification element. In other words, we are 
not justified solely and alone by virtue of the finished and 
perfect work of Christ imputed to us. and received by faith 
alone, but rather were justified in the sight of God by virtue 
of us keeping ourselves in the favor of God by our good works, 
which we do in the holiness of our own hearts. Rather than properly 
seeing, yes, an inviolable connection between justification and sanctification, 
but yet a distinction, they mingle these two doctrines and so pervert 
the gospel. of Christ. We can see this, of 
course, in the Roman Catholic Church, but as well in the federal 
vision, the new perspective on Paul, and even some reformed 
folks, though to a lesser degree, who seem to have an inordinate 
stress on sanctification before God as a means whereby we are 
saved. Also, doctrinally, because of 
the denial of its necessity by many professing Christians. On 
the one hand, we have more of a sort of a, I don't know if 
legalistic approach is the right way to put it, but I'll just 
put it that way anyway. What we just spoke about, mingling 
sanctification with justification, but also the error of completely 
eliminating sanctification altogether. That's an error that must be 
opposed as well. Growth in the grace and in the 
knowledge of Jesus Christ is a necessity for the saint of 
Christ. It is something that normatively marks a Christian. And so we must rail against anyone 
who supposes that one can be a Christian and yet not be sanctified, 
the carnal Christian heresy of the last number of decades and 
antinomianism in its clearest definition. So we must, of course, 
object with a doctrine of sanctification to oppose those who who would 
seek to deny the necessity of professing Christians growing 
in the grace and in the knowledge of Christ. So important to study 
and understand sanctification for those doctrinal reasons, 
also for practical reasons as well. One of which, of course, 
is that we might actually grow in our Christian walk from doctrine 
to practice, from the word to the heart. We are to grow in 
our Christian walk, and so it's important to study this doctrine 
of sanctification and also so that the word of God may not 
be blasphemed, so that the gospel of Christ might be adorned, and 
so that same gospel might not be brought into disrepute. Now, before we get to the meat 
and potatoes of our study this morning, note the connection 
in this paragraph, paragraph 1, two previous elements of the 
doctrine of salvation. Notice the confession is good 
at stressing that inviolable chain of redemption. They who 
are united to Christ, effectually called and regenerated, having 
a new heart and a new spirit created in them through the virtue 
of Christ's death and resurrection, are also farther sanctified. 
So you see, it's the stuff of that Romans 8.30 text. Those 
whom He predestined, these He also called. These whom he called, 
these he also justified. And those whom he justified, 
these he also glorified. There is that inviolable chain 
of redemption, an unbreakable and glorious chain. All those 
who are effectually called and regenerated, et cetera, et cetera, 
will be sanctified really and personally. So there is that 
connection to the previous elements of salvation. All those who are 
called will be justified, will be sanctified, will be glorified. 
Also notice the Christocentrism of the doctrine of sanctification. That simply means the Christ-centeredness 
of the doctrine of sanctification. It is not man-centered. Sanctification, 
the prime character of sanctification is not the saint's introspection, 
but is rather a Christospection, if you will. Looking to Christ 
as the foundation for our sanctification, not only his redemptive work, 
but also the giving of his law to us, that we are to receive 
joyfully with joyful obedience, seeing it as the framework, the 
guidelines for our conduct. But it is a Christocentric doctrine. Notice, having a new heart and 
a new spirit created in them through the virtue of Christ's 
death and resurrection are also farther sanctified, really and 
personally, through the same virtue. So the foundation of 
the doctrine of sanctification is the efficacy and the merit 
of the death of Christ and his resurrection. One of my favorite 
quotes on this doctrine is by Sinclair Ferguson. He writes 
this. It's a longer one, but it's a good one. On this reality, 
union with Christ in his death and resurrection is the element 
of union which Paul most extensively expounds. If we are united to 
Christ, then we are united to Him at all points of His activity 
on our behalf. We share in His death. We were 
baptized into His death. In His resurrection, we are resurrected 
with Christ. In His ascension, we have been 
raised with Him. In His heavenly session, we sit 
with Him in heavenly places so that our life is hidden with 
Christ in God. and we will share in his promised 
return. When Christ, who is our life, 
appears, we also will appear with him in glory. This, then, 
is the foundation of sanctification in Reformed theology. It is rooted 
not in humanity and their achievement of holiness or sanctification, 
but in what God has done in Christ and for us in union with him. 
Rather than view Christians first and foremost in the microcosmic 
context of their own progress, the Reformed doctrine, first 
of all, sets them in the macrocosm of God's activity in redemptive 
history. It is seeing oneself in this 
context that enables the individual Christian to grow in true holiness. Beautiful words by Brother Ferguson 
there. So we're going to look at the 
doctrine of sanctification simply under two headings, and we did 
something similar to this a number of years ago, but it's a good 
rehearsal. Two main topics, the divine chronology 
of sanctification, and then the human chronology of sanctification. So first, the divine chronology 
of sanctification. First, sanctification finds its 
beginning in the elective decree of God. Sanctification finds 
its beginning in the elective decree of God. You can turn to 
2 Thessalonians 2 as we mine the Bible for those gems related 
to this particular doctrine. 2 Thessalonians 2, at the point 
of sanctification finding its beginning in the elective decree 
of God. Notice in 2 Thessalonians 2, 
at verse 13. But we are bound to give thanks 
to God always for you, brethren beloved by the Lord, because 
God from the beginning chose you for salvation through sanctification 
by the Spirit and belief in the truth. You see here that God 
from the beginning determined that His saints would through 
sanctification by the Spirit and belief in the truth, have 
that salvation which is given to them as a gift. God, from 
the beginning, chose you for salvation through sanctification 
by the Spirit and belief in the truth. Holiness is not the cause 
of election, but it is certain to be a fruit of it. Holiness 
is a fruit of election. It is not the cause of election. 
Remember that faulty view of predestination and election is 
that God looked through the tunnel of time and saw that sinners, 
there would be some sinners who would believe the gospel and 
live in a manner worthy of that gospel. And then so those he 
elected. That is an erroneous and ultimately 
a horrible view, of course, of what divine foreknowledge really 
is. One of the texts that they argue 
from is Romans 8, 29, which is a horrible interpretation of 
the use and the meaning of foreknowledge there. But notice here, God, 
from the beginning, chose you for salvation through sanctification 
by the Spirit. Like words are given in 1 Peter 
1, and you can turn there with me, to see that sanctification 
is a fruit of election. Remember, the divine chronology 
of sanctification. And first, sanctification finds 
its beginning in the elective decree of God. Notice in just 
the first couple of verses here of 1 Peter, Peter, an apostle 
of Jesus Christ, to the pilgrims of the dispersion in Pontus, 
Galatia, Cappadocia, Asia, and Bithynia, elect according to 
the foreknowledge of God the Father, in sanctification of 
the Spirit for obedience and sprinkling of the blood of Jesus 
Christ. And notice that that foreknowledge 
there is a similar word that's used in 1 Peter 1 at verse 20 
with regards to Christ. He indeed was foreordained before 
the foundation of the world. It's a similar word that's used, 
translated foreknowledge there in verse 2. It's elect according 
to the loving foreordainment of God who chooses as a result 
of the perfection and freedom of his own will, the liberty 
of his own good pleasure. And we have here that that loving 
preordainment is unto sanctification of the spirit for obedience and 
the sprinkling of the Lord Jesus Christ. On this idea of foreknowledge 
here, Calvin writes, but the foreknowledge of God, which Paul 
mentions, is not a bare prescience. That is a knowledge beforehand. Science means knowledge. Pre 
means before. But the knowledge of God, which 
Paul mentions, is not a bare prescience, as some unwise persons 
absurdly imagine, but the adoption by which he had always distinguished 
his children from the reprobate. In the same sense, Peter says 
that the faithful had been elected to the sanctification of the 
spirit according to the foreknowledge of God. Hence, those to whom 
I have alluded foolishly draw this inference that God has elected 
none but those whom he foresaw would be worthy of his grace. 
Peter does not indeed flatter the faithful as though everyone 
had been elected on account of his merit. but by reminding them 
of the eternal counsel of God, he wholly deprives them of all 
worthiness. So Paul does in this passage, 
who repeats by another word that he's talking about Romans 8.29 
now, who repeats by another word what he had said before of God's 
purpose. It hence follows that this knowledge is connected with 
God's good pleasure, for he foreknew nothing out of himself in adopting 
those whom he was pleased to adopt, but only marked out those 
whom he had purposed to elect. So sanctification finds its beginning 
in the elective decree of God. Secondly, sanctification finds 
its accomplished efficacy or power in the crosswork of Jesus 
Christ. Sanctification finds its accomplished 
efficacy in the crosswork of Jesus Christ. Just very briefly, 
Gill, writing on Hebrews 13, 12, the sanctification of them 
does not design the internal sanctification of them, though 
this is from Christ and in consequence of his blood, nor does it so 
much regard the cleansing of the filth of sin, though Christ's 
blood sanctifies in this sense, but rather the expiation of the 
guilt of sin which Christ has fully took away, complete pardon 
being procured, and a perfect righteousness brought in. You 
see the first motion, if you will, the first motion of sanctification 
finds itself in the finished and perfect crosswork of the 
Lord Jesus Christ. In fact, turn to the text there 
that Gil is speaking of in the book of Hebrews. It's in Hebrews 
13. Speaking of this truth, sanctification 
finds its accomplished efficacy in the crosswork of Christ. Verse 
12 of Hebrews 13, Therefore Jesus also that he might sanctify the 
people with his own blood suffered outside the gate. We see that 
there is the idea, the truth of sanctification linked to the 
Lord Jesus Christ. You see, very often I think we 
can confine sanctification to the human progress of the redeemed 
sinner without taking a more fully enveloped view to see various 
aspects of this term and this biblical idea of sanctification. 
Absolutely progressive sanctification, and we'll be looking at that 
in a moment, is vital. And is vital to be understood 
as one of those normative aspects of a saint in his walk with Christ. 
Yet we need to see that at the beginning, it finds its foundation 
in the elective decree of God. It finds its efficacy in the 
finished cross work. of the Lord Jesus Christ. Here, its accomplished efficacy 
is not in inward change, not in the washing away of the filth 
of sin, but it is an objective breach from sin, the guilt, the 
power, and the condemnation of it by the substitutionary crossword 
of Christ. Sanctification finds its applied 
efficacy in the work and indwelling of the Holy Spirit. So God the 
Father, if we look at Ephesians 1, for example, as sort of a 
Trinitarian framework for the work of the Holy Spirit and the 
perfect salvation of sinners, we see the Father predestinating, 
the Son accomplishing, and the Spirit applying. So thirdly, 
under the divine chronology of sanctification, we see sanctification 
finds its applied efficacy in the work and indwelling of the 
Holy Spirit. Let's turn in our Bibles to the 
book of Romans for a moment to see this. Romans chapter 8. Here we see the Spirit, the Holy 
Spirit, and the role that He takes in the applied efficacy 
with regards to salvation and sanctification. Verse 12 of Romans 
8, therefore, brethren, we are debtors not to the flesh to live 
according to the flesh. For if you live according to 
the flesh, you will die. But if by the Spirit you put 
to death the deeds of the body, you will live. For as many as 
are led by the Spirit of God, these are sons of God. For you 
did not receive the spirit of bondage again to fear, but you 
received the spirit of adoption by whom we cry out. of a father. The Spirit himself bears witness 
with our spirit that we are the children of God. And if children, 
then heirs, heirs of God and join heirs with Christ, if indeed 
we suffer with him, that we may also be glorified together. You 
see the efficacy there of the Holy Spirit in verse 13. For 
if you live according to the flesh, you will die. But if by 
the spirit you put to death the deeds of the body, you will live. 
Remember, What is seen in sanctification, among other things, is this, 
the dominion of the whole body of sin is destroyed and the several 
lusts thereof are more and more weakened and mortified. We mortify, 
we put to death the deeds of the body by the spirit and his 
applied and ongoing efficacy. It is by the indwellings of the 
Holy Spirit that we put to death the deeds of the flesh and live. Also, you can turn to Ephesians 
3. In Ephesians 3, we have more of the same. This is, or comes by way of, an exhortation, an asking, an 
apostolic request. Ephesians chapter 3, and this 
is actually, actually this follows after after this request given 
to the Ephesians, now we work into a prayer by the Apostle. And notice what we have here. 
For this reason I bow my knees, this is verse 14 of Ephesians 
3, to the Father of our Lord Jesus Christ, from whom the whole 
family in heaven and earth is named, that he would grant you, 
according to the riches of his glory, to be strengthened with 
might through his Spirit in the inner man, that Christ may dwell 
in your hearts through faith. You see the spirit here, and 
we're not exhausting the text, but just to understand the divine 
chronology and the role that the triune God takes in salvation 
at the point of sanctification. God chooses us unto holiness 
and blamelessness in his sight, not because we were, but rather 
unto that end. Sanctification and its accomplished 
efficacy. The sun comes in the fullness 
of the times and gives his life, sheds his blood, setting us apart 
by that blood. And it is that saving work, that 
perfect saving work, that is the foundation for our sanctification. Then, of course, the Holy Spirit 
applies it. It is the efficacy of the Holy 
Spirit and the indwelling of the Spirit that we are to see 
in sanctification, not our own strength. So the divine chronology 
of sanctification, but now the human chronology of sanctification. The human chronology of sanctification. First, sanctification begins 
with what we could call definitive sanctification, a decisive and 
radical break with the power and service of sin. It's one 
of those things, definitive sanctification, that Some people within the reformed 
community are a little uncomfortable with defining it specifically 
in those terms and in the way it's sort of systematically defined 
by others in the reformed community. But I believe it is a biblical 
and a legitimate way of labeling an aspect of sanctification that 
is different from a progressive sanctification. This is John 
Gill. Christ is the sanctification 
of his people meritoriously. through the shedding of his blood, 
whereby he sanctified them, that is, expiated their sins and made 
full atonement for them." So definitive sanctification is 
different from, we'll get to progressive sanctification, but 
it's different from it in that it is characterized by the decisive 
and radical break with the power and service of sin. If we're 
to find definitive sanctification on The Ordo Salutis. Do we have 
a felt pen? Actually, I won't do that because 
it doesn't go well with recording anything. But if we were to look 
at the order of salvation, we would see, first off, if you're 
looking at me this way, we would see effectual calling through 
regeneration. So the first fruit of divine 
election is effectual calling through regeneration. We're made 
alive. We're born again. We're brought 
forth by the word of truth. And then we have that God granted 
faith and repentance. Faith and repentance unto life 
were regenerated and were given faith and repentance by God. 
Upon the heels of that, what logically follows is justification, 
adoption, and definitive sanctification were justified solely and alone 
by virtue of the finished and perfect work of the Lord Jesus 
Christ imputed to us. We're adopted, we're made the 
children of God, now members of the household of God, and 
we're definitively sanctified. That is, we're given by God this 
radical breach from the power and condemnation and dominion 
of sin. All of these things are one-time 
acts. All of those things. Justification, 
adoption, and definitive sanctification. Gil calls it, if I can attach 
this to him 300 years later, meritorious sanctification. It links because progressive 
sanctification, remember, is not meritorious. We merit nothing 
by our sanctification. The only sanctification that 
was ever meritorious was that which Christ wrought through 
the shedding of his blood, whereby he sanctified the saints, expiating 
their sins, making full atonement for them. So it has to do, definitive 
sanctification, with that one-time action by God whereby he sets 
us apart, he consecrates us, he takes us from a wicked and 
an unrighteous use, dead in trespasses and sins, consecrates us or sets 
us apart unto service and holiness as Christ's saints for his cause 
and for truth. The past action of sanctification 
can be seen actually in our confession here, this idea in paragraph 
one. They who are united to Christ, 
effectually called and regenerated, having a new heart and a new 
spirit created in them through the virtue of Christ's death 
and resurrection, now note, are also farther sanctified, really 
and personally now, through the same virtue. So there's a transition 
from that newness, the new spirit and new heart created in us to 
a farther sanctification. There's a transition from definitive 
sanctification, if you will, to now progressive sanctification, 
which is the farther sanctified being dealt with there really 
and personally through the same virtue of Christ's death. definitively 
sanctified by Christ's crosswork, and then by that same virtue 
were farther sanctified, really and personally. Which progressive 
sanctification we'll get to in a moment. But notice the past 
action of sanctification, this definitive sanctification, is 
clear in 1 Corinthians 2. Excuse me, 1 Corinthians chapter 
1, verse 2. There we read, to the church 
of God which is at Corinth, to those who are sanctified in Christ 
Jesus, called to be saints, with all who in every place call on 
the name of the Lord Jesus Christ, of Jesus Christ our Lord, both 
theirs and ours. You see that our sanctified reality 
of the Christian, which to the Church of God, to those who are 
sanctified in Christ Jesus, even the term saint, even the term 
saint, a holy one, one set apart, consecrated, sanctified unto 
holiness and service for God and for his Christ. This language 
is as well seen in 1 Corinthians 6. 1 Corinthians 6, notice at verse 
9, do you not know that The unrighteous will not inherit the kingdom 
of God. Do not be deceived. Neither fornicators, nor idolaters, 
nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor 
covetous, nor drunkards, nor revilers, nor extortioners will 
inherit the kingdom of God. And such were some of you, but 
you were washed, but you were sanctified, but you were justified 
in the name of the Lord Jesus and by the Spirit of our God." 
past language, the past action of sanctification there, but 
you were sanctified. This is John Kelvin on this. 
While I have said that one thing is expressed by three terms, 
he's talking about washing, sanctification, and justification. While I have 
said that one thing is expressed by three terms, I do not mean 
that there is no difference whatever in their import. Properly speaking, 
God justifies us when he frees us from condemnation by not imputing 
to us our sins. He cleanses us when he blots 
out the remembrance of our sins. Thus, these two terms differ 
only in this respect, that the one is simple while the other 
is figurative. For the term washing is metaphorical, 
Christ's blood being likened to water. On the other hand, 
he sanctifies by renewing our depraved nature by his spirit, 
Thus, sanctification is connected with regeneration. So I think 
what Calvin is getting at, and I think what we see in our confession, 
having a new heart and new spirit created in them is what we could 
see as a definitive sanctification through the virtue of Christ's 
death and resurrection, and then this language of being a father 
sanctified. All of that to say, there is 
that initial sanctification whereby God sets us apart and consecrates 
us unto work in his kingdom and our lives as Christians. John 
Murray writes, we are thus compelled to take account of the fact that 
the language of sanctification is used with reference to some 
decisive action that occurs at the inception of the Christian 
life and one that characterizes the people of God and their identity 
as called effectually by God's grace. It would be, therefore, 
a deflection from biblical patterns of language and conception to 
think of sanctification exclusively in terms of a progressive work. So all of that now, well, and 
just by way, because we're moving along here, you can make a note 
if you are making notes, Acts 20, 32, Acts 26, 18, speaking 
of the past action of justification. Also Romans 1.7 and Ephesians 
1.1 in the simple introduction to the audience, the greeting 
to the audience, those who are saints in Ephesus. Gil on that 
says, saints being separated by the grace of God the Father 
in eternal election, whose sins were expiated by the blood and 
sacrifice of Christ and to whom he himself was made sanctification 
and who were internally sanctified by the Spirit of God. and lived 
holy lives in conversation. So there's this nice enveloping 
definition, definitive and progressive sanctification brought out by 
John Gill simply by an exegesis of Ephesians 1.1. Other texts 
you could look at are Romans 6.2, 6.6, 6.18, Romans 7.4-6, 
and then 1 Peter 1, or excuse me, 1 Peter chapter 2 and verse 
24. It's important to stress at this 
point, though, under sanctification beginning with this definitive 
act, that the ground and foundation of this is the work of Christ 
and our union with him. Again, Sinclair Ferguson, this 
then is the foundation of sanctification and reform theology. Rather than 
view Christians first and foremost in the microcosmic context of 
their own progress, the reform doctrine first of all sets them 
in the macrocosm of God's activity and redemptive history. It is 
seeing oneself in this context that enables the Christian to 
grow in true holiness. Christ is the ground and foundation. His work is the ground and foundation 
of our union with him and our sanctification. Now then, moving 
on, we have, again, we're looking at the human chronology of sanctification. First, it begins with that definitive 
act, definitive sanctification. Secondly, sanctification continues 
with progressive sanctification. Progressive sanctification, we 
see this as a by the indwelling spirit being made new, given 
new hearts by virtue of Christ's crosswork, we grow in the grace 
and in the knowledge of Christ Jesus. The dominion of the whole 
body of sin is destroyed. The several lusts thereof are 
more and more weakened and mortified, and they more and more quickened 
and strengthened. The saints are. in all saving 
graces to the practice of all true holiness. So that is progressive 
sanctification, simply our growth in the grace and in the knowledge 
of Christ Jesus the Lord, whereby we all the more put sin to death 
and live unto righteousness. We see first under sanctification, 
continuing with progressive sanctification, the divine activity. Turn to 
John 17, 17 for a moment. There we have Christ praying for progressive 
sanctification. He's probably praying for more 
than that. No doubt he's praying for the entire encapsulating 
understanding of sanctification. But no doubt in view is progressive 
sanctification. Notice part of his prayer here 
in John 17, 17. Sanctify them by your truth. Your word is truth. So we see, 
first and foremost, sanctification is a divine activity. It is characterized 
by human activity as well, because it is not God that grows in the 
grace and in the knowledge of Christ. It is we who grow. Christians 
grow in the grace and in the knowledge of Christ Jesus, but 
the power and the efficacy, remember, resides in the divine hand. Christ 
prays, sanctify them by your truth. And then what is the guideline 
or the marching orders that connect with our sanctification? It is 
the word of God. Sanctify them by your truth. Your word is truth. But the idea is here divine activity. Christ prays. for the sanctification 
of His people by God through the Word. Also, this divine activity 
is in view in 1 Thessalonians 5. A lot of Bible turning, I 
know, but hopefully you see that as a good exercise in finding 
these various addresses of Scripture that speak to a particular doctrine. 
1 Corinthians 5. And excuse me, I said 1 Thessalonians, 
didn't I? That's what I meant, 1 Thessalonians 
chapter 5. Notice what Paul's admonition 
here, prayer, the benediction, if you will, the blessing. Now 
may the God of peace himself sanctify you. This is 1 Thessalonians 
5.23. Now may the God of peace himself 
sanctify you completely. And may your whole spirit, soul, 
and body be preserved blameless at the coming of our Lord Jesus 
Christ. You see, this progressive sanctification 
has in view, first, divine activity. Again, reminding ourselves of 
Romans 8, 13, if by the spirit you put to death the deeds of 
the flesh. So first off, sanctification 
continuing with progressive sanctification, we see divine activity as primary. But secondly, we do see human 
activity. Remember, it is Christians that are sanctified. It is we 
who are to be sanctified by the power of God. One thing that 
we find in paragraph one is first we find the inevitability of 
sanctification. Normatively speaking, there is 
no Christian that can say sanctification is not or will not be true of 
me. It is to be true. It is something that characterizes 
the Christian. We have a new heart and a new 
spirit created in us through the virtue of Christ's death 
and resurrection. And by that same virtue, we're farther sanctified, 
putting to death the deeds of the flesh and living unto righteousness. 
And so there is an inevitability to sanctification. There is a 
necessity to sanctification. The practice of all true holiness, 
without which no man shall see the Lord, it is necessary. A saint must have this particular 
aspect. if he is a saint at all. There is imperfection that the 
confession brings out. We're just looking at some things 
here briefly by way of the confession. Notice there is imperfection 
in paragraph two. This sanctification is throughout 
the whole man, yet imperfect in this life. We are never going 
to be perfect in our holiness and sanctification this side 
of the eschaton. That only takes place in glorification. when our sanctification is final 
and complete. It is imperfect in this life. There abideth still some remnants 
of corruption in every part. And there resides, there is, 
that irreconcilable war, the flesh lusting against the spirit 
and the spirit against the flesh. There is also, though, an overcoming, 
isn't there? This is glorious. If you're at 
paragraph three, as one of those paragraphs, there are others. 
The last paragraph of chapter five is a good one, also one 
in, I'm trying to remember the paragraph now, in the providence 
of God. But whenever you stumble and fall, whenever you're wayward 
in your Christian life and it seems like you're far from the 
presence, the countenance, the favor of God, come back to paragraph 
three. Don't abandon yourself into some 
sadness and long delayed introspective period of mourning. But rather, 
come to the stuff of paragraph three, 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 doth overcome. And so the 
saints grow in grace, perfecting holiness in the fear of God. 
The Baptists add here to the Savoy and the Westminster confession 
of faith, beginning, I believe, with pressing. pressing after 
and heavenly life in evangelical holiness to all the commands 
which Christ as head and king in his word hath prescribed them. 
The Baptists strengthen this chapter, I think even bringing 
more into view the link of sanctification with the law and command of Christ 
as head and king. But all of that to get back to 
this point. Remaining corruption for a time 
may much prevail. We need to have this in the back 
of our minds, not only for our own walk with Christ, but also 
the way in which we can judge other Christians. You see some 
Christians stumbling and falling, or perhaps they're not in their 
Christian walk where we think they should be in their Christian 
walk. And yet we have this most certain reality that remaining 
corruption for a time may much prevail. So we would want to 
pray, though, wouldn't we, for what follows after that. Yet 
through the continual supply of strength from the sanctifying 
spirit of Christ, the regenerate part doth overcome. We need to 
be conscious of both of those things, have patience, loving, 
forbearance for the saints in Christ, and also be lovingly 
prayerful for them, that the sanctifying spirit of Christ 
would strengthen them to overcome. In the human activity, in the 
Bible, what do we have with regards to the human activity in sanctification? Well, you can turn with me to 
1 Peter. We already know that the divine activity in sanctification. Let's have a look now at the 
human activity involved with respect to sanctification. In 
1 Peter chapter 1. Notice what we find here, beginning 
in verse 13. Therefore, gird up the loins 
of your mind, be sober, and rest your hope fully upon the grace 
that is to be brought to you at the revelation of Jesus Christ. 
As obedient children, not conforming yourselves to the former lusts 
as in your ignorance, but as he who called you is holy, you 
also be holy in all your conduct. Because it is written, be holy 
for I am holy. You see, Peter's use of the Old 
Testament and the commands of God to Old Covenant Israel, he 
had chosen them out of his love, not because they were special, 
but because of his loving for ordainment. He chose them and 
he commanded them to be holy for he is holy. He commanded 
them to circumcise the foreskin of their hearts and be stiff-necked 
no longer. Because no doubt it was impossible 
for them to do so, save for the power of the Holy Spirit, he 
later on says in Deuteronomy 30, I will circumcise the foreskin 
of your hearts. I will put my spirit within you 
and cause you to walk in my statutes. In the New Covenant, we have 
the reality that Christians are, and every one of them having 
been saved, having been brought forth by the Word of Truth, they 
are commanded to be holy in all their conduct, because it is 
written, Be holy, for I am holy. And notice, we just studied adoption 
in chapter 12. Notice the connectivity here 
between adoption and sanctification. Verse 14, as obedient children, 
not conforming yourselves to the former lusts as in your ignorance. 
We're made the children of God and we're given the power to 
act as the children of our great Father. And so the human activity 
with respect to sanctification is seen in this, that we are 
to be holy in all our conduct. We also see in 2 Corinthians 
7, verse 1, the human activity in sanctification, 2 Corinthians 
7 and verse 1. Notice there is a therefore speaking 
about the promises that proceeded at the end of chapter 6. Therefore, 
having these promises beloved, let us cleanse ourselves from 
all filthiness of the flesh and spirit, perfecting holiness in 
the fear of God. You see what happens if we stress 
only one element of progressive sanctification, if we stress 
only the divine activity, then we strip sanctification of the 
necessary participation of men to do that which is holy in the 
sight of God. It renders pointless, senseless, 
and wrong apostolic exhortation to conduct ourselves in a manner 
worthy of the gospel of Christ. But if we stress only this human 
introspective approach to sanctification, to the exclusion of the spirit 
of grace and the resurrected Christ and ascended Christ, giving 
us the strength to be sanctified, then we strip sanctification 
of its efficacy and of the foundation and source of its power. Here 
we have the exhortation to perfect holiness in the fear of God. 
But of course, we do not do that save for the spirit of Christ 
dwelling in us. Also, the content of apostolic 
prayer in 1st Colossians. There's only one Colossians. In Colossians 1, 9 to 10. We 
have there the content of apostolic prayer, stressing sanctification. Notice in Colossians 1.9, for 
this reason we also, since the day we heard it, do not cease 
to pray for you and to ask that you may be filled with the knowledge 
of his will in all wisdom and spiritual understanding, that 
you may walk worthy of the Lord, fully pleasing him, being fruitful 
in every good work, and increasing in the knowledge of God. A very 
important point to stress at this point is that sanctification 
does not solely have in view obedience to the law of God. And by that I mean good works. It is also, well, we could say 
it is also a good work, and it is also part and parcel of obedience 
to the law of God that we know God and that we increase, and 
this is the point, in the knowledge of God. You see, sanctification 
is not only doing those things outwardly and externally that 
are viewed as good works that Christians ought to do. It is 
that, but it is also growing in the knowledge of God. And 
evidence of sanctification is what we know of God, what we 
know of his Christ, and what we know of the word of God. For 
one to say, I'm sanctified, and they deny all manner of cardinal 
doctrines of the Christian profession, is just nonsense. We should see, 
if someone knows theology proper, the Trinity, if someone knows 
and can articulate with great joy justification by faith, they 
know what the gospel is, and they're stumbling a little bit 
in practical matters of Christianity. Praise God. I'd rather have someone 
who eats too many donuts but knows the Trinity and justification 
than somebody who doesn't know anything about the Trinity and 
justification but has a precise diet, stays away completely from 
alcohol and doesn't eat too many donuts. We should see that the 
growth in the knowledge of God and His Christ is an aspect and 
an evidence of sanctification. That's what's in view here. The 
knowledge of his will that you may walk worthy of the Lord were 
increasing in the knowledge of God. So human activity with regards 
to progressive sanctification. Then we have thirdly under this 
the divinely appointed means. Divinely appointed means with 
regards to our progressive sanctification. God doesn't leave us without 
means to grow in the grace and in the knowledge of Jesus Christ. 
How are we sanctified? How is it that we put sin to 
death, live unto righteousness? How is it that we all the more, 
more and more weakened and mortified that lusts are? And how is it 
that we're more and more quickened and strengthened in all saving 
graces? Well, it is by the word of God, by prayer, and by the 
sacraments. In fact, in chapter 14, the very 
next chapter, that's the stuff of paragraph one. Notice what 
we have here. 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 baptism and the Lord's Supper, prayer 
and other means appointed of God, it is increased and strengthened. You see there, sanctification, 
it's faith that's in view, but we ought not to divorce this 
language from sanctification when we see faith increased and 
strengthened, should we? We shouldn't do that. This is 
sanctification in view. And notice how that is increased 
and strengthened. By the word of God, by administration 
of baptism in the Lord's Supper, prayer and other means appointed 
by God. And so the divinely appointed 
means for our sanctification is the word of God, prayer, the 
sacraments of the church, and other means ordained by God for 
our good and for his glory. So some of the important things 
to remember in our study of sanctification is remembering its distinction 
and stressing, always stressing its distinction from justification. Not completely separating it, 
because as Calvin in his quote says, these things, and I'm paraphrasing, 
are intimately connected. Whoever is justified will most 
certainly be sanctified. But you see, if we mingle these 
things, then we do introduce works as meritorious for salvation 
in whatever way or to whatever degree or level. If we say that 
sanctification is meritorious, that good works are meritorious, 
then we distort the gospel of Christ. We destroy sanctification, 
and we destroy justification. This is a quote from, where is 
it? It's not here, so I'm not going 
to read it because I can't. But we must not mingle these 
two things. We must see the distinction. 
Justification is an act of God's free grace wherein he pardons 
all our sins and accepts us as righteous in his sight only for 
the righteousness of Christ imputed to us and received by faith alone. Sanctification is a work of God's 
free grace whereby we are renewed in the whole man after the image 
of God and are enabled more and more to die unto sin and live 
unto righteousness. But if it is our dying unto sin 
and living unto righteousness that merits for us everlasting 
life, then we have destroyed the gospel, we have rendered 
vain the work of Christ, and we have destroyed justification. 
We must keep these things separate. But in recognizing the biblical 
reality of sanctification, we are to seek after it so that 
we might actually grow in our Christian walk. We are to glorify 
God. If we see sanctification, If we view it rightly, then we 
will do those good works that what? That adorn the gospel of 
Jesus Christ. That do not give occasion for 
the enemies of the gospel to blaspheme the word of God or 
bring the gospel under reproach. We are to conduct ourselves in 
a manner worthy of the gospel of Christ. And before we close 
in prayer, it's good to stress at this point that absolutely 
vital in sanctification is the law of God. The law of God as 
summarily comprehended in the Decalogue, the Ten Commandments. 
We see there a very glorious, simple, and God-given pattern 
for our sanctification. There are no 11th, 12th, 13th, 
and 10,000 commandments that are to be added to God's ten. but rather therein we see these 
blessed hedges that keep us in check, these rails that keep 
us along that track unto the celestial city. We see in the 
law of God, and I believe that's what's in view when our Baptists 
add, not that the Presbyterians and Congregationalists disagree, 
because they don't, but when we see pressing after in heavenly 
life in evangelical obedience to all the commands which Christ 
as head and king in his word hath prescribed them. We see 
in God's law as Christians a thing to joyfully obey, not a thing 
that is a yoke of trouble and a yoke for depression, but rather 
something whereby we are sanctified. That third use of the law, the 
normative use in the law, finds the law of God, in the Decalogue 
as that whereby we walk our lives of growing in the grace and in 
the knowledge of Jesus Christ. Let us close in prayer. If there's 
any questions after prayer, please ask away. Heavenly Father, we 
rejoice in this time together prior to worship. We thank you 
for this time studying your word, studying doctrine. We pray that 
you would always give us a desire to learn, to grow in the grace 
and in the knowledge of Jesus Christ. We thank you that we 
have been sanctified by the blood of Christ. We thank you that 
we have had that radical breach with sin, its power, its dominion, 
its condemnation by virtue of the perfect work of Christ. And 
we thank you that we have the Spirit of Christ, we have the 
Holy Spirit dwelling in us, guiding us, that guarantor, that one 
who preserves us unto that great day. And we do pray that by your 
Spirit we would put to death the deeds of the flesh, that 
we would live unto righteousness We pray that we would grow, that 
we would conduct ourselves in a manner worthy of our calling 
by grace so that we might bring glory to you in honor to our 
Christ. And it's in his name that we pray. Amen.