“It is the Lord’s kindness that He will take the scum off us in the fire. Who knows how needful winnowing is to us, and what dross we must want ere we enter into the kingdom of God? So narrow is the entry to heaven, that our knots, our bunches and lumps of pride, and self-love, and idol-love, and world-love must be hammered off us, that we may throng in, stooping low, and creeping through that narrow and thorny entry.”
Samuel Rutherford
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Subsections
Union to Christ
Tie Between Justification & Sanctification
Reformation Origins: 3rd Use of Law
Good Works
Necessity of Good Works
Expositions of 10 Commandments
Self-Denial & Mortification of Sin
Fruits of the Spirit
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Order of Contents
Articles 6+
Books 5
How Sanctification & Justification Differ 5
Causes of 2
Sanctification as Including Regeneration 6+
Definitive Sanctification 2
How Passive & Active 3
Indwelling Corruption 1
Spirit vs. Flesh 2
3rd Use of Law 3
Quotes 4
Latin 3
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Articles
Anthology of the Post-Reformation
Heppe, Heinrich – ch. 22, ‘Sanctification’ in Reformed Dogmatics ed. Ernst Bizer, tr. G.T. Thomson (1861; Wipf & Stock, 2007), pp. 565-81
Heppe (1820–1879) was a German reformed theologian.
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1500’s
Melanchthon, Philip – 21. ‘On the Old & the New Man’ in The Loci Communes of Philip Melanchthon… tr. Charles L. Hill (1521; Boston: Meador Publishing, 1944), pp. 234-36
Though Melanchthon (1497–1560) was a Lutheran, this work of his was the first ‘systematic theology’ of the Reformation, and, as it was very influential on reformed systematic theologies following shortly thereafter.
Calvin, John – 17. ‘We are sanctified through faith in order to obey the Law’ in Instruction in Faith (1537) tr. Paul T. Fuhrman (Philadelphia: Westminster Press, 1949), pp. 41-42
Viret, Pierre – A Christian Instruction… (d. 1571; London: Veale, 1573)
The Sum of the Principal Points of the Christian Faith
The Summary of the Christian Doctrine, set forth in Form of Dialogue & of Catechism
Of the Works of Vivification & Sanctification
A Familiar Exposition of the Principal Points of the Catechism, and of the Christian Doctrine, made in Form of Dialogue
4th Dialogue: Of the Justification & Sanctification of Man
Of the True Spring of Good Works
Of the Cause of the difference that is in these two kinds of sanctification
Of the Means that we have toward God, in recompence of the imperfections which always dwell in us
The Exposition of the Preface of the Law
Beza, Theodore – pp. 43-47 in A Book of Christian Questions & Answers… (London, 1574)
Prime, John – ‘Of sanctification in this life and the means of direction therein’ in A Fruitful & Brief Discourse in Two Books: the One of Nature, the Other of Grace, with Convenient Answer to the Enemies of Grace, upon Incident Occasions Offered by the Late Rhemish Notes in their New Translation of the New Testament, & Others (London, 1583), bk. 2
Prime (c.1549-1596) was a reformed Anglican clergyman and Oxford scholar.
Finch, Henry – The Sacred Doctrine of Divinity gathered out of the Word of God… (Middelburg: 1589), bk. 3
12. Of the Two Degrees of a Regenerate Estate
…
14. Of Renewed Righteousness
Finch (d. 1625) was an English lawyer and politician.
Beza, Theodore, Anthony Faius & Students – 25. ‘Of Sanctification’ in Propositions & Principles of Divinity Propounded & Disputed in the University of Geneva by Certain Students of Divinity there, under Mr. Theodore Beza & Mr. Anthony Faius… (Edinburgh: Waldegrave, 1591), pp. 54-60
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1600’s
Ames, William – ch. 29, ‘Sanctification’ in The Marrow of Theology tr. John D. Eusden (1623; Baker, 1997), bk. 1, pp. 167-71
Ames (1576-1633) was an English, puritan, congregationalist, minister, philosopher and controversialist. He spent much time in the Netherlands, and is noted for his involvement in the controversy between the reformed and the Arminians. Voet highly commended Ames’s Marrow for learning theology.
Wolleb, Johannes – 31. ‘Sanctification’ in Abridgment of Christian Divinity (1626) in ed. John Beardslee, Reformed Dogmatics: J. Wollebius, G. Voetius & F. Turretin (Oxford Univ. Press, 1965), bk. 1, pp. 171-74
Wolleb (1589–1629) was a Swiss reformed theologian. He was a student of Amandus Polanus.
Leigh, Edward – A System or Body of Divinity… (London, A.M., 1654)
bk. 4
11. Signs of a Christian in regard of Sin, & that Great Corruptions may be found in True Christians 332-35
12. Two Questions Resolved about Sin 335-36
Q. 1, ‘How can grace and corruption stand together, so that corruption poisons not grace, nor grace works out corruption, when the admitting of one sin by Adam killed him presently?’
Q. 2, ‘Wherein lies the difference between a man sanctified and unsanctified in regard of the body of corruption?’
13. Of the Saints’ Care to Preserve themselves from Sin, & Especially their own Iniquities 336
14. Of the Cause of Forbearing Sin, of Abhorring it, & of Small Sins 338-39
bk. 7
11. Of Sanctification 530-35
12. The Parts of Sanctification are Two: Mortification & Vivification. I. Mortification 535
13. II. Of Vivification 537-40
14. The Sanctification of the Whole Soul & Body 540
15. Of the Sanctification of the Will 542
16. Of the Sanctification of the Conscience 544
17. Sanctification of the Memory 546
18. Sanctification of the Affections 546
19. Of the Particular Affections 549
20. I. Of the Simple Affections 551-55
28. Of the Sanctification of Man’s Body & All the External Actions 580-84
Rijssen, Leonard – p. 170 in ch. 15, ‘The Decalogue & Good Works’ in A Complete Summary of Elenctic Theology & of as Much Didactic Theology as is Necessary trans. J. Wesley White MTh thesis (Bern, 1676; GPTS, 2009)
Rijssen (1636?-1700?) was a prominent Dutch reformed minister and theologian, active in theological controversies.
Turretin, Francis – Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1994), vol. 2, 17th Topic
1. ‘What is sanctification and how is it distinguished from justification, yet inseparable from it?’ 689
2. ‘Is sanctification so perfect in this life that believers can fulfill the law absolutely? We deny against the Romanists and Socinians.’ 693
van Mastricht, Peter – ch. 8, ‘The Sanctification of those to be Redeemed’ in Theoretical Practical Theology (2nd ed. 1698; RHB), vol. 5, pt. 1, bk. 6
Heidegger, Johann H. – 23. ‘On the Grace of Sanctification’ in The Concise Marrow of Theology tr. Casey Carmichael in Classic Reformed Theology, vol. 4 (1697; RHB, 2019), pp. 161-71
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1700’s
à Brakel, Wilhelmus – ‘Sanctification & Holiness’ in The Christian’s Reasonable Service, vol. 3 ed. Joel Beeke, trans. Bartel Elshout (1700; RHB, 1992/1999), pp. 3-35
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1800’s
Buchanan, James – ‘The Spirit’s Work as the Spirit of Holiness’ in Office & Work of the Holy Spirit, p. 435 ff. 18 pp.
Cunningham, William – ‘The Sinfulness of Works after Regeneration’ in Historical Theology, vol. 1, p. 554 13 pp.
Vos, Geerhardus – ch. 6, ‘Sanctification’ in Reformed Dogmatics tr: Richard Gaffin 1 vol. ed. Buy (1896; Lexham Press, 2020), vol. 4, ‘Soteriology’, pp. 792-836
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1900’s
Berkhof, Louis – ‘Sanctification’ in Systematic Theology (1950) 42 paragraphs
Beeke, Joel – ‘The Puritan View of Holiness’ (1998) 20 paragraphs a condensed address
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Books
1600’s
Love, Christopher – The Combat between the Flesh & Spirit: As also the woeful Withdrawing of the Spirit of God, with the causes thereof: and walking in & after the Spirit, together with the blessednesse thereof. Being the sum and substance of 27 Sermons… (London: 1654) 291 pp. Index
Marshall, Walter – The Gospel Mystery of Sanctification opened in sundry Practical Directions, suited especially to the Case of those who Labor under the Guilt & Power of Indwelling Sin… (London: Parkhurst, 1692) 331 pp.
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1700’s
Fraser, James – A Treatise on Sanctification ed. John MacPherson (London: Sands, 1898) 520 pp. ToC MacPherson was of the Free Church of Scotland.
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1800’s
Goulburn, Edward Meyrick
Thoughts on Personal Religion: being a Treatise on the Christian Life in its Two Chief Elements, Devotion & Practice (New York, 1870) ToC
Goulburn (1818-1897) was an Anglican churchman. Wikipedia: “A strong Conservative and a churchman of traditional orthodoxy, he was a keen antagonist of higher criticism and of all forms of rationalism… he wrote the Life (1892) of his friend Dean Burgon, with whose doctrinal views he was substantially in agreement.”
The Pursuit of Holiness, a Sequel to ‘Thoughts on Personal Religion’, intended to carry the Reader somewhat farther onward in the Spiritual Life (London, 1885) ToC
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How Sanctification Differs from Justification
Articles
1500’s
Viret, Pierre – A Christian Instruction… (London: Veale, 1573), A Familiar Exposition of the Principal Points of the Catechism
Of the Cause of the Difference that is in these two kinds of sanctification
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1600’s
Turretin, Francis – 1. ‘What is sanctification and how is it distinguished from justification, yet inseparable from it?’ in Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1994), vol. 2, 17th Topic, pp. 689-93
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1700’s
Brown of Haddington, John – pp. 449-51 of bk. 5, ch. 4, ‘Of Sanctifiction’ in A Compendious View of Natural and Revealed Religion (Glasgow, 1782)
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1800’s
Vos, Geerhardus – Reformed Dogmatics tr: Richard Gaffin 1 vol. ed. Buy (1896; Lexham Press, 2020), vol. 4, ‘Soteriology’
ch. 5, ‘Justification’, Q. 7. ‘Indicate the points by which this justification is distinguished from sanctification’ 748-50 See also pp. 750-54
ch. 6, ‘Sanctification’, Q. 30. ‘What is the relationship between justification and sanctification?’ 803-4
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2000’s
Phillips, Rick – ‘Seven Assertions Regarding Justification & Sanctification’ (2015) 9 paragraphs
An excellent, clear and brief Biblical delineation of how Justification is distinguished from Sanctification, and how both flow out of Union to Christ.
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Quotes
Westminster Larger Catechism
“Q. 77. Wherein do justification and sanctification differ?
A. Although sanctification be inseparably joined with justification,[s] yet they differ, in that God in justification imputeth the righteousness of Christ;[t] in sanctification his Spirit infuseth grace, and enableth to the exercise thereof;[v] in the former, sin is pardoned;[w] in the other, it is subdued:[x] the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation;[y] the other is neither equal in all,[z] nor in this life perfect in any,[a] but growing up to perfection.[b]
[s] 1 Cor. 6:11. 1 Cor. 1:30.
[t] Rom. 4:6,8.
[v] Ezek. 36:27.
[w] Rom. 3:24,25.
[x] Rom. 6:6,14.
[y] Rom. 8:33,34.
[z] 1 John 2:12-14. Heb. 5:12-14.
[a] 1 John 1:8,10.
[b] 2 Cor. 7:1. Phil. 3:12-14“
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Samuel Rutherford
Christ Dying & Drawing Sinners to Himself (London: 1647), pp. 271-72
“It’s a question, Whether this drawing [Jn. 12:32] be justification or sanctification? Antinomians say it’s both: But withal, both is one (say they). Answer:
Position 1. Drawing is relative to running and walking, Cant. 1:4. Now this is rather in acts of sanctification and in running in the ways of God’s commandments, Ps. 119:32, than in justification, though “coming” go for an act of believing and approaching to Christ, Jn. 6:44, and so excludes not faith.
Position 2. It is most unsound to affirm that justification and regeneration are all one;† for this must confound all acts flowing from justification with those that flow from regeneration, or the infused habit of sanctification.
† [Margin Note:] ]Libertines falsely teach that justification and regeneration is one.
1. Justification is an indivisible act; the person is but once for all justified, by grace. But sanctification is a continued daily act. 2. Justification does not grow; the sinner is either freed from the guilt of sin and justified, or not freed; there is not a third. But in sanctification we are said to grow in grace, 2 Pet. 3:14, and advance in sanctification: nor is it ever consummate and perfect so long as we bear about a body of sin.
Position 3. To repent, to mortify sin, is not to condemn all our works (as Mr. Town says) righteousness and judgment, and our best things in us, and then by faith to fly to grace; nor is it to distrust our own righteousness and embrace Christ’s in the promise. 1. Because this is faith; and the Scripture says we are justified by faith. 2. We receive Christ by faith, Jn. 1:12. 3. We receive and embrace the promise by faith, Heb. 11:11, and were persuaded of them. 4. We are to believe without staggering, Rom. 4.19. 5. We have peace of conscience through faith, Rom. 5:1. 6. By faith we have access into this grace wherein we stand, Rom. 5:2. And boldness to enter into the holy of holiest, and draw near to our High Priest, with full assurance of faith, Heb. 10:19-22. Now we are not justified by repentance and mortification; we neither receive Christ, nor embrace the promises by repentance. The apostle requires in repentance, sorrow, carefulness to eschew sin, clearing, indignation, fear, zeal, desire, revenge, 2 Cor. 7:10-11, but nowhere does the Scripture require this as an ingredient of repentance, that we have boldness and access, and full assurance: nor do Antinomians admit that by repentance we have peace or pardon, but this they ascribe to faith.”
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The Causes of Sanctification
Quote
Theodore Beza & Anthony Faius
Propositions & Principles of Divinity Propounded & Disputed in the University of Geneva by Certain Students of Divinity there, under Mr. Theodore Beza & Mr. Anthony Faius… (Edinburgh: Waldegrave, 1591), 25. ‘Of Sanctification’, pp. 55-56
“10. Out of these things which have been spoken, may be understood, not only all the parts of our sanctification, but even the causes which concur for the making up thereof, may be so easily gathered, as it may be well perceived, that we put the Holy Ghost for the efficient, faith for the instrumental, the force and efficacy of that essential holiness which is in Christ for the material, the renewing of our whole mind, from impure, unto pure and upright qualities for the formal; and the worship of God tending unto his honor and the love of our neighbor, according unto the prescript rule of the First and Second Table, for the final cause thereof.”
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Latin
1600’s
Wendelin, Marcus Friedrich – ch. 26, ‘Of Sanctification’ in Christian Theology (Hanau, 1634; 2nd ed., Amsterdam, 1657), pp. 519-51
Principal Efficient Cause: God, particularly the Holy Spirit, by grace
Impelling Cause: mercy by the merit in Christ
The Grace by which God regenerates is: 1. preventing, 2. preparing, 3. operating, 4. cooperating, 5. perfecting.
Internal Instrumental Cause: Faith
External Instrumental Cause: the Law & Gospel, use of the sacraments and castigations, by which God customarily draws sinners to repentance
Material Cause, or the Subject of: elect man, dead in sin, excited through grace out of spiritual death, being a new creature according to the mind, will and affections
Formal Cause: spiritual renovation to the image of God
Effects of: love of God and neighbor
Adjuncts of: 1. necessity of, 2. imperfection in this life, 3. certainty of this grace in us, 4. continuation of it, or perseverance in it
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On the Term ‘Sanctification’ as Including Regeneration
“And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”
1 Cor. 6:11
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Order of Quotes
Viret
Goodwin
Westminster
Rutherford
Leigh
Durham
Voet
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1500’s
Pierre Viret
A Christian Instruction… (London, 1573), 11th Dialogue, ‘Of the gifts of the Holy Ghost, belonging to the only elect’, ‘Of the Regeneration of a Christian Man’, pp. 230-31
“Matthew:
Seing that thou art lighted upon the point of regeneration, me thinks that it should be also comprehended among those gifts of the Holy Ghost, the which thou sayest do belong but to the elect of God, and be so necessary to salvation, that none may attain unto it without them.
It must be so understood, for it is of the chief of them, and in very deed it is the principal point which makes us to understand the cause, why we do call work of vivification and sanctification that third work of God, whereby we say that God has declared Himself unto men.
Expound the same to me somewhat more plainly.
This word of ‘regeneration,’ as thou mayest well understand, imports as much, as a man might say new birth, as if after that we are once born, we are born yet again.
I see well that the word of ‘regeneration’ imports even so.”
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1600’s
Thomas Goodwin
Man’s Restoration by Grace, ch. 5 in Works (Edinburgh: James Nichol, 1861), p. 537
“Now yet this might stand, if as learned Mr. [William] Pemble and others assert, sanctification does, in order of nature, precede justification, and which to me seems not remote from truth, or prejudicial to the grace of justification at all, and withal consonant to right reason, for if (as all grant) justification be upon an act of faith on Christ for justification, and that not until then we are justified, as all do and must acknowledge that hold justification by faith, according to the Scriptures, and that an act of faith must proceed from a principle of faith habitually wrought, then necessarily sanctification, taking it for the principles of habitual sanctification, must be in order of nature afore justification; for the seed and principle of faith is a part, and a principal part, of regeneration or sanctification, as taken in that sense, for the working the principles of all grace, and so is agreeable to that order and chain, Rom. 8:29, where ‘called’ is put before being ‘justified,’ as predestination is put before being called, understanding calling, of the working [of] the principles of regeneration.”
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Westminster
Note the order of the chapters in the WCF:
11. Justification
12. Of Adoption
13. Of Sanctification
14. Of Saving Faith
15. Of Repentance unto Life
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Confession 13, ‘Of Sanctification‘
“I. They who are effectually called and regenerated, having a new heart and a new spirit created in them, are farther sanctified really and personally, through the virtue of Christ’s death and resurrection,[a] by his word and Spirit dwelling in them;[b] the dominion of the whole body of sin is destroyed,[c] and the several lusts thereof are more and more weakened and mortified,[d] and they more and more quickened and strengthened in all saving graces,[e] to the practice of true holiness, without which no man shall see the Lord.[f]
[a] 1 Cor. 6:11. Acts 20:32. Phil. 3:10. Rom. 6:5,6.
[b] John 17:17. Eph. 5:26. 2 Thess. 2:13.
[c] Rom. 6:6,14.
[d] Gal. 5:24. Rom. 8:13.
[e] Col. 1:11. Eph. 3:16-19.
[f] 2 Cor. 7:1. Heb. 12:14“
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Larger Catechism
“Q. 75. What is sanctification?
A. Sanctification is a work of God’s grace, whereby they whom God hath, before the foundation of the world, chosen to be holy, are in time, through the powerful operation of his Spirit[b] applying the death and resurrection of Christ unto them,[c] renewed in their whole man after the image of God;[d] having the seeds of repentance unto life, and all other saving graces, put into their hearts,[e] and those graces so stirred up, increased, and strengthened,[f] as that they more and more die unto sin, and rise unto newness of life.[g]
[b] Eph. 1:4. 1 Cor. 6:11. 2 Thess. 2:13.
[c] Rom. 6:4-6.
[d] Eph. 4:23,24.
[e] Acts 11:18. 1 John 3:9.
[f] Jude 20. Heb. 6:11,12. Eph. 3:16-19. Col. 1:10,11.
[g] Rom. 6:4,6,14. Gal. 5:24.”
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Samuel Rutherford
Christ Dying & Drawing Sinners to Himself (London: 1647), pp. 271-72
“It’s a question, Whether this drawing [Jn. 12:32] be justification or sanctification? Antinomians say it’s both: But withal, both is one (say they). Answer:
Position 1. Drawing is relative to running and walking, Cant. 1:4. Now this is rather in acts of sanctification and in running in the ways of God’s commandments, Ps. 119:32, than in justification, though “coming” go for an act of believing and approaching to Christ, Jn. 6:44, and so excludes not faith.
Position 2. It is most unsound to affirm that justification and regeneration are all one;† for this must confound all acts flowing from justification with those that flow from regeneration, or the infused habit of sanctification.
† [Margin Note:] ]Libertines falsely teach that justification and regeneration is one.
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Edward Leigh
A System or Body of Divinity... (London, 1654), bk. 7, ch. 10, ‘Whether Faith Alone does Justify?’, p. 530
“Whether sanctification precede justification.
Bishop [George] Downame in his appendix to the Covenant of Grace, does oppose my worthy tutor Mr. [William] Pemble for holding this opinion, but perhaps a distinction may solve all.
As sanctification is taken for the act of the Holy Ghost working holiness into us, so it goes before faith and justification, so the apostle puts it before justifying, saying 1 Cor. 6:11, ‘But ye are sanctified, justified;’ but as it is taken for the exercise of holiness in regard of amendment of heart and life, so it follows justification in nature, but it is joined with it in time. The apostle Rom. 8:30, places vocation before justification, which vocation is the same thing with the first sanctification or regeneration. See Acts 26:18.”
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James Durham
Commentary on Revelation (Naphtali Press) vol. 3, p. 198
“[The gospel according to Romanism] overturns the nature of justification, and at best it does put in sanctification in the room thereof; and there is never any distinct ground laid, by which a sinner may come to receive a sentence of absolution before God, but this, to wit, justification, is lost by the former doctrine;
and they [Romanists] acknowledge no such thing distinct from regeneration or sanctification, as if no such act as justification were needful or mentioned in Scripture, as distinct from these…”
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Gisbert Voet
Syllabus of Theological Problems (Utrecht, 1643), pt. 1, section 2, tract 3, 9. ‘Justification’, Of Justification in General Abbr.
“Whether sanctification or regeneration precedes justification, or the contrary? It is distinguished.”
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On Definitive Sanctification
Articles
1900’s
Murray, John – 21. ‘Definitive Sanctification’ & 22. ‘The Agency in Definitive Sanctification’ in Collected Writings of John Murray (1977; Banner of Truth, 2001), vol. 2, section 5, pp. 277-94
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2000’s
Clark, R. Scott – ‘What is Definitive Sanctification & is It Reformed?’ (2009) 20 paragraphs
Clark provides references on the topic from Wolleb, Heidegger, Ames and Hoornbeek.
“The notion that the Spirit creates union with Christ and constitutes us definitively sanctified by this union/identification with Christ from which flows the rest of the ordo salutis (including justification and progressive sanctification) may be true, but it isn’t the obvious and overwhelming teaching of the Reformed theologians and confessions.”
Cunnington, Ralph, ‘Definitive Sanctification: a Response to John Fesko’ Evangelical Quarterly, 84.3 (2012), pp. 234–52
Cunnington is a professor at the Union School of Theology.
“This article responds to the criticisms of definitive sanctification raised by John Fesko… It seeks to demonstrate that 1 Cor 1:2, 30, and 6:1 all describe sanctification as a settled definitive state. It further contends that, contrary to Fesko, the doctrine of definitive sanctification has good attestation in the historic witness of the Reformed tradition. In the final part, the article addresses Fesko’s claim that it is justification rather than sanctification which frees the believer from the power of sin.” – Abstract
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Historical
Book
Park, Jae-Eun – Driven by God: Active Justification & Definitive Sanctification in the Soteriology of Bavinck, Comrie, Witsius & Kuyper Pre (V&R, 2018) 250 pp. ToC
Park also analyzes Francis Turretin, Antinomianism, Hyper-Calvinism and John Murray on the topics.
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That Sanctification is Neither Wholly Passive or Active, & How it is Both
Article
Rutherford, Samuel – pt. 2, ch. 47, ‘That we are not Mere Patients in the Acting of the Spirit of Sanctification’ in A Survey of the Spiritual Antichrist
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Quotes
1600’s
William Pemble
Vindiciæ gratiæ. = A Plea for Grace, More especially the Grace of Faith… (London: 1627)
pp 147-48
“…there is a double beginning or cause of every gracious action in a man regenerate:
1. The Spirit of God by his exciting and cooperating grace.
2. Man himself renewed and sanctified in all his faculties. The former is termed principium a quo [the principle from which], the latter principium quod [the principle that]: man works, but he must be moved thereto and assisted by the Spirit of Grace: both together concur to the producing of every holy action. I say both together: for although man in his first conversion was merely passive, God’s Spirit working all without man’s help: yet man in performance of any holy act is not merely active, able to do all of himself without God’s help. No, he is partly passive, partly active: passive as he stands in need of God’s grace to stir up, guide, and strengthen the endeavor of each faculty in the doing of good: Active in as much as being thus helped by grace, himself willingly moves himself to every godly work.
Now by reason of this concurrence of man with God, these operations of grace are properly called man’s work, not God’s work in man. So that when a regenerate man believes, this act though it be caused by Gods Spirit, yet it is done and exercised by Man voluntarily moving himself in that action, and therefore we say it is man that believes, not God’s Spirit that believes: as if the act of believing were wrought in man’s will by the Spirit of God in the same sort as jugglers work strange motions in their puppets, which seem to do wondrous feats, but tis an unseen hand that’s the cause of all. Such gross conceits should not have been devised by ingenuous minds and put upon so plain and clear doctrine as that is touching the concurrence of God’s grace with our strength in all holy actions whatsoever.
The point is easy to him that will understand: Every good desire and good work is partly from man, because he wills it: he works it; but principally from God’s Spirit, because He makes man to will and to work it. Without which cooperating grace man by habitual inherent grace could do no good work at all, according to that of Christ, Jn. 15:5, ‘Without Me ye can do nothing,’ and of the apostle, Phil. 1:6, ‘He that hath begun the good work will also perform it;’ and again, Phil. 2:13, ‘It is God that worketh in you both the will and the deed, even of his good pleasure:’ and again, 1 Cor. 15:10, ‘I have labored more abundantly than they all, yet not I but the grace of God which is in me.’”
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p. 155
“…Which comes to pass thus:
1. By habitual grace infused, the sanctified will is constantly determined to embrace all spiritual good.
2. By assisting grace the will is stirred up, provoked, allured and inclined to obedience, through the proposal of the promises and the heavenly suggestions of the Holy Spirit.
3. By the same assisting grace all contrary motions of concupiscence are subdued and kept under. So that nothing can hinder obedience to follow; because by grace the will is made willing to obey and by grace all impediments in obeying are taken away: now when all lets are removed, what can let a willing mind to do that which it desires?”
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1800’s
Reformed Dogmatics tr: Richard Gaffin 1 vol. ed. Buy (1896; Lexham Press, 2020), vol. 4, ‘Soteriology’, ch. 6, ‘Sanctification’, p. 802
“Q. 26. Does sanctification occur in the conscious level of the life of believers or below that level in depth?
It occurs below the level of conscious life and works out of the regnerate root of the soul on its dispositions and inclincations to sanctify them.
Q. 27. Is sanctification a mediate or immediate work?
As it takes place below the consciousness, it is primarily an immediate work. That, however, does not take away form the fact that in its manifestation it is tied by God to the use of certain means.”
Q. 28. Does God Himself work in sanctification or is it man who does the work?
God is the author of sanctification and not man. The latter can only be maintained by proponents of so-called free will. Here again, however, it must be noted that the outward manifestation of this sanctification is not apart from means that the believer has at his disposal.”
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On Remaining Indwelling Corruption & Sin in Believers
1700’s
à Brakel, Wilhelmus – The Christian’s Reasonable Service, vol. 4 ed. Joel Beeke, tr. Bartel Elshout Buy (1700; RHB, 1992/1999)
ch. 96, ‘The Power of Indwelling Corruption’, pp. 251-59
ch. 97, ‘Spiritual Darkness [in believers]’, pp. 259-65
ch. 98, ‘Spiritual Deadness [in believers]’, pp. 265-75
a Brakel (1635-1711) was a contemporary of Voet and Witsius and a major representative of the Dutch Further Reformation.
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On the Battle between the Holy Spirit & the Flesh in the Regenerate
See also Expositions of Romans 8.
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Article
Pemble, William – pp. 148-57 in Vindiciæ gratiæ. = A Plea for Grace, More especially the Grace of Faith… (London: 1627)
Pemble very helpfully shows how the Arminian notion that regenerate man’s will is indifferent between choosing what is good or bad is wrong. Rather, man chooses, with all rational functions, what is good or bad depending on the Holy Spirit’s gracious empowering of his nature to do so, which nature, so far as it has been sanctified by the Holy Spirit, inclines to what is spiritually good, though it retains the remnants of sin and sinks by its own nature in that direction.
“…in a man regenerate, there are two contrary qualities inherent in every faculty:
1. Grace, in a rectified holy inclination to goodness, infused into it.
2. Corruption in a vitious quality disposing it to evil.
These two qualities abide in the regenerate, and oppose one another… let us proceed to declare what is a regenerate man’s resistance that he makes against the working of grace in hindering the performance of any good work: which you shall perceive by these two conclusions:
1. A man regenerate so far forth as he is Spiritual, never resists the work of grace, but is constantly most willing and forward to the performance of all holy actions.
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2. That a man regenerate, so far forth as he is carnal, does always resist the work of grace, being unwilling and backward to perform any holy action.
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To conclude this point, there is in every regenerate man a possibility or power of resistence always remaining so long as any corruption abides in him, which will perpetually make some opposition more or less in the performance of every good work. But for the prevailing act of resistency whereby such good works might be quite hindered, we affirm that by the power of assisting grace effectually aiding the regenerate faculties, that act is taken away. The flesh may strive, but the Spirit does overcome… a victory indeed certain in regard of the event, but with some uncertainty in the combat, wherein Israel is sometime put unto the worst.
For you are to note that albeit in the general as touching those main and principal acts of beleeving, repenting, persevering in obedience, etc. grace does work so effectually with man’s regenerate will that corruption cannot hinder it in the exercise of those acts: nevertheless, in many particular actions after his first conversion in the continued practice of sanctification, he may obey the enticings of his corrupt concupiscence, against the motions of the Spirit of grace. For many times in sundry particulars of Christian practice God is pleased to deny that effectual assistance which at other times He affords, and then He leaves us unto our own strength, for experiment to try what is in us, for humiliation in discovery of our weakness unto us, for exercise of Christian watchfulness in making diligent use of all gracious helps, and the like good purposes.
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But these desertions are not perpetual: corruption may for a time let [prevent] the exercise of some particular graces, but in all and always it shall never hinder: God who has given unto a regenerate man a power to believe by the changing of his will through the infusion of a constant inclination to all spiritual good, will also cause the act of believing infallibly to ensue, by the assistance of cooperating grace, so powerfully strengthening the regenerate will, and so effectually restraining the rebellious motions of corruption that the will shall not choose but do that which above all things in the world it most desires to do, namely, believe and obey the Gospel.” – pp. 148-54
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On the 3rd Use of the Law, That it is for a Christian’s Knowledge & Guidance in Discerning the Will of God
See also, ‘On the Reformation Origins of the 3rd Use of the Law’ and ‘On the Uses of the Law’.
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Articles
1500’s
Calvin, John – 17. ‘We are sanctified through faith in order to obey the Law’ in Instruction in Faith (1537) tr. Paul T. Fuhrman (Philadelphia: Westminster Press, 1949), pp. 41-42
Vermigli, Peter Martyr – ch. 15, ‘Of the Use & Abrogating of the Law’ in The Common Places… (London: Henrie Denham et al., 1583), pt. 2, pp. 575-82
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Quote
1600’s
Samuel Rutherford
Christ Dying & Drawing Sinners to Himself (London: J.D., 1647), pt. 3, p. 273
“Assertion 2. The Gospel-love of Christ frees a captive from under the Law as a curser and delivers him over to the Law as to a pedagogue to lead him to Christ, and as to an instructor to rule and lead him when He is come to Christ. Love is the immediate and nearest lord; law the mediate and remote lord. Love bids the man do all for Christ; the law now of itself, because of our sinfulness, is a bitter and sour thing; but now the law is dipped in Christ’s Gospel-love and is sugared and honeyed, and evangelized with free grace and receives a new form from Christ and is become sweeter than the honey and the honeycomb to draw and persuade: and all the law is made a new commandment of love and a Gospel-yoke, sweet and easy;
But still the law obliges justified men to obedience, not only for the matter of it, but for the supreme authority of the Lawgiver; now Christ, who came to fulfill, not to dissolve the law, does not remove this authority, but adds a new bond of obligation, from: [1.] the tie of Redemption in Jesus Christ, and we are freed from the curse of the Law. 2. the rigid exaction of obedience, every way perfect. 3. the seeking of life and justification by the law.”
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Quotes
Samuel Rutherford
The Divine Right of Church Government… (1646), p. 84
“For holiness in saints is a participation of the divine nature, but it is a temporary and a created participation; it is not the same very holiness that is in God, but [rather is] the created effect thereof…”
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John Owen
On the Holy Spirit, p. 575 (Goold edition)
“There is no imagination wherewith man is besotted, more foolish, none so pernicious, as this, — that persons not purified, not sanctified, not made holy in their life, should afterwards be taken into that state of blessedness which consists in the enjoyment of God. Neither can such persons enjoy God, nor would God be a reward to them. — Holiness indeed is perfected in heaven: but the beginning of it is invariably confined to this world.”
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Ralph Erskine
“When once the fiery law of God
Has chas’d me to the gospel road;
Then back unto the holy law
Most kindly gospel-grace will draw.”
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John ‘Rabbi’ Duncan
“God, a Spirit, holy, just and good; God’s Law, spiritual, holy, just and good.”
“Christ’s study was his Father’s Law.”
“The buying time is past; the presenting time is future; the purging time is now.”
Regarding Christ and his Bride: “If He is careful to purify, she surely should be careful to be purified.”
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Latin
1600’s
Wendelin, Marcus Friedrich – ch. 26, ‘Of Sanctification’ in Christian Theology (Hanau, 1634; 2nd ed., Amsterdam, 1657), pp. 519-51
Principal Efficient Cause: God, particularly the Holy Spirit, by grace
Impelling Cause: mercy by the merit in Christ
The Grace by which God regenerates is: 1. preventing, 2. preparing, 3. operating, 4. cooperating, 5. perfecting.
Internal Instrumental Cause: Faith
External Instrumental Cause: the Law & Gospel, use of the sacraments and castigations, by which God customarily draws sinners to repentance
Material Cause, or the Subject of: elect man, dead in sin, excited through grace out of spiritual death, being a new creature according to the mind, will and affections
Formal Cause: spiritual renovation to the image of God
Effects of: love of God and neighbor
Adjuncts of: 1. necessity of, 2. imperfection in this life, 3. certainty of this grace in us, 4. continuation of it, or perseverance in it
Voet, Gisbert
Syllabus of Theological Problems (Utrecht, 1643), pt. 1, section 1, tract 4 Abbr.
Of Reigning Sin
Of the Sin of a Spiritual Person
‘A Diatribe on the Spiritual Man, on 1 Cor. 2:15’ in Select Theological Disputations (1669), vol. 5, p. 408-19
Wettstein, Gernler & Buxtorf – 17. Sanctification & Good Works in A Syllabus of Controversies in Religion which come between the Orthodox Churches & whatever other Adversaries, for material for the regular disputations… customarily held in the theological school of the academy at Basil (Basil, 1662), pp. 60-64
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