Westminster Larger Catechism # 77
Commentary by Dr. Chuck Baynard
Q77. Wherein do justification and sanctification differ?
Answer: Although sanctification be inseparably joined with justification, yet they
differ, in that God in justification imputeth the righteousness of Christ, in
sanctification of his Spirit infuseth grace and enableth to the exercise thereof; in the
former, sin is pardoned, in the other, it is subdued: 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 the other is neither equal in all, nor in this life perfect
in any, but growing up to perfection.
References: 1 Cor. 6:11; 1Cor. 1:30; Rom 4:6-8; Ezek. 36:27; Rom. 3:24-25; Rom. 6:6;
Rom. 8:33-34; 1 John 2:12-14; Heb. 5:12-14; 1 John 1:8,10; 2 Cor. 7:1; Phil. 3:12-14
Harmony of the Standards: COF 13; SC 35, 36 (Not direct parallel, but of topic).
The Divines have in this statement given a very concise statement of what to the
average person is a complex issue. They correctly note that these tow, justification and
sanctification are so joined they cannot be separated. This is true with the way most of
us look at these precious jewels of grace, and we tend to blend the two into one whole.
First note they come in different ways; justification is the imputation of the
righteousness of Christ. It is imputed, not imparted. The Divines chose the word infuse in
dealing with sanctification. This is a good choice, and perhaps more vivid than my choice
of impart. It is an internal organic union with the Spirit we are speaking of here, and
infused in my mind is the "melting" of two metals together so that at the point
of infusion they are one, yet each retains the distinctiveness it brought to the union.
This is true with sanctification and why it cannot be completely finished or made perfect
in this life, for we have brought with us by necessity of life the flesh of the world.
I have no points to try and even cavil words with the Divines on this point, in that I
think here they have chosen the correct words and so arranged them that except for the
antiquity of the writing leave no room for confusion. We may note that the exact same
treatment of justification and sanctification in one concise statement do not appear in
the other two of the Westminster Standards. Both are dealt with individually, not
together. I think this side by side comparison helps us see the difference, and I hope
note the necessity for the choice of words in how these are receive (both of grace) and
how they are applied in and to the live of the believer.
I think it well to note at this point that like these two and their being inseparable,
though different, so are most things dealing with salvation. Likewise we find that what we
set into distinct time sequence, are most probably all of one time in practice or
manifestation in the life of men by the grace of God. For example, which comes first,
grace or the gift of faith; or perhaps regeneration or faith. Now there can be a time or
sequence established here, nonetheless I think would need the finest of stop watches to
record the difference in time these are made manifest. I so often see people turn off the
light of their reason when such details are discussed as if of no significance. This
isn’t true and we are to the best of our ability to understand what God has said and
is doing with that word in the life of His people. Such "trivial" tinkering with
words in time, helps bring this to a full understanding.
I would also like to point out that the inability to separate these things in the grace
of God, and while they are distinct has another lesson for us concerning God and theology
that perhaps we can see better from another place in Scripture. In Galatians chapter five
we find a list of the fruit of the Spirit in the life of the believer. These are things we
are able to see happening in the life of the redeemed, for they have the Holy Spirit
indwelling them, Whom will so work these gifts in their lives, that they are said to be
the fruit of the Holy Spirit. This is a place where word study is of great use, not to
distinguish just what the fruit is, but to note that it is singular, "... the fruit
of the Spirit." Though the manifestation will differ, and even the amount of the
manifestation of each within an individual, this is not a shopping list whereby the
believer may pick of the fruit, but has the fruit of the Holy Spirit in their life. These
fruits cannot be separated because they are attributes of the Holy Spirt and if He is
present so must these perfections be in their completeness. Lacking then only their full
manifestation in proportion of the exercise of Christ in the life of the believer. And
here we have come full circle once more and find that though redeemed, because it is of
grace cannot boast, but more so, even now having been justified and sanctified in Christ
and having the fruit of the Spirit, we cannot bring it to manifestation, we still owe our
very existence to the grace of God. The weight, filthiness, odiousness of our sinful flesh
would quench the ability for this fruit to be made manifest were it not for that one
little word the Divines before chose, and to which I so carefully directed our attention,
"infused." Just as Christ took to Himself in some "mystical" way the
complete and perfect nature of man, so the child of God is infused with the Holy Spirit
and the fruits of Him in their life, that as Christ is one with the Father and the three
are one, by grace through faith, we are now one with Christ.
Justification (righteousness) then is imputed, sanctification is infused. Small point I
agree, but I hope this helps us move inside the wonderful workings of God’s salvation
of the elect, which thing even the angels have desired to look into.
We should also note that it is from this infusion of the Holy Spirit who is working
that sanctification in us that we are enabled to exercise sanctification at all. It is
only by God’s grace, for all is of grace that the original gift of faith to the elect
is also a fruit of the indwelling Spirit, making all of faith. And once more we see two
mandatory things that are so woven together they are distinct, yet one; where there is
faith, there is grace and where there is grace there is faith.
I find great comfort in this unity of the whole our awesome God has presented Himself
to us as; consistency in an inconsistent world, our anchor in the storms of life. This is
why I have held so closely to the grace of God being singular and indeed a particular
grace in previous questions. This immutable oneness of God isn’t just with the
Godhead, the Blessed Trinity, it is with all He is, the very being of God exists as unity,
completeness, perfection. Distinct but one, what an awesome thought that we mere mortals
are one with Christ and in Him one with God. Mere words will fail to ever begin to reveal
this truth, yet truth it is, for God has so spoken it.
Once more as we consider our unworthiness surely petal one springs to life before us,
and total depravity would hold sway over all. Nonetheless God in His infinite love gave
life to petal two as His perfect gift to His created. The bringing under control of petal
one by God’s gracious gift in petal two then opens petals three, four, and five by
necessity. As we turn to the TULIP once more in this question, can we see that apart from
that dreadful first petal that the Tulip wouldn’t be half as bright, as beautiful? It
is this unity of all, even that which appears to be of evil, into one glorious flower of
life before God that none other could achieve, and we struggle to understand. And it is
here we stand, saved by grace, through faith, and that not of ourselves, for it is the
gift of God.
Dr. Chuck Baynard - September 1998
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