Westminster Larger Catechism # 78
Commentary by Dr. Chuck Baynard
Q78. Whence ariseth the imperfection of sanctification in believers?
Answer: The imperfection in believers ariseth from the remnants of sin abiding in every
part of them, and the perpetual lustings of the flesh against the Sprit; whereby the are
often foiled with temptations and fall into many sins, are hindered in all their spiritual
services, and their best works are imperfect and defiled in the sight of God.
References: Rom. 7:18,23; Mark 14:66ff; Gal. 2:11-12; Heb. 12:1; Isa. 64:6; Exod.
28:38.
Harmony of the Standards: COF 13.2-3
Few if any deny that man has the remnant of sin in the flesh, even after the
regeneration, justification, sanctification of Christ. However most do not understand to
what end this taint from the grave still has on them. Our Reformed forefathers went to
great ends to show that the creature was totally depraved and that sin held all within its
deadly grip and that apart from the grace of God none would escape the second death.
Nonetheless this seems to be contrary to the nature of the beast and though we pay it
lip service, it is no more understood that just what the total in the first petal means.
The idea here is not total as in quantity, or that man is as depraved as he can be, but
that depravity (sin) has touched every aspect of the creature and there is absolutely no
part or faculty that has not been under the power of sin and clothed with the grave
clothes thereof.
This is an area that I have touched on continuously in trying to show how all of
Reformed theology revolves around the five classic points of Calvinism. The big
"T" makes the other four points become a necessity if any were to ever see the
gates of heaven. Because the nature of the flesh (sin) is brought forward into the new
life, born of the Spirit in Christ, though we now have the means, it is a continuing need
for us to have a very present mediator. (See question dealing with the mediatorship of
Christ.) We cannot point to one minute area in the being that isn’t then still
faulted in God’s sight because of the sin that continues to cling like the creature
from darkness it is.
Paul pointed out the conflict between the spirit of man and the Spirit of God, whereby
he made the conclusion that then wherever he would do good evil was present with him. He
also notes that in himself dwelleth no good thing, for to will is present. Herein lies one
of the biggest difficulties in the Christian faith; how do I have a free will, and yet
God’s grace is irresistible? It is in the will of the created we find the source of
sin, its continuance, and the final judgment thereof. Note that in the passage concerning
the fall of Satan in Isaiah that it was in his heart that Satan said these things. It was
his will to do these things. Ego, that which the moderns are want to call self-esteem.
That which must be lifted up where one hold himself in high regard, or they cannot be a
complete and healthy person is how the humanist would define ego. I believe it can just as
equally be called "will" and it from this inherent desire to be perfect, the
biggest and best at whatever he attempts that allows man to be so easily tempted of Satan,
both in the garden and now. Notice the words used by Satan in that first temptation,
"ye shall be as gods." The story continues that Eve looked at the tree and saw
that pleasant to the eyes, and good for food, and a tree to be desired to make one wise.
Think about the latter two for a moment; can either of these be discerned by looking upon
the tree? I think not, but, the creature has always had a desire for knowledge, and Eve
rapidly forgot the command of God whereby she may have assumed the tree was not good for
food since God had forbidden the tasting of its fruit. God had only shown love and
friendship, there was no reason to believe God would withhold what was good. The
conclusion should have been that it was not good for food. Alas we know this isn’t
how the story goes, and the will of the creature for knowledge carried the day.
Sin then while of the flesh, so much so that where there is flesh, there is evil, is
more especially in the will of the creature. How marvelous then the light of the fourth
petal whereby God whereby God irresistibly draws sinners to Himself. Yet the will of man
must be to turn to God. How can these two be reconciled? All is of God and it is written
that it is of God to will both for us to do and will. The Divines in another place explain
it this way, God often leaves His own elect to wallow in their sins for two purposes; as
punishment for sins already done and for their instruction. That is God makes us willing
to be willing by withholding His grace and the protection thereof, that the circumstances
of life wrought by the will of the creature will be his school master. In the gift of the
Spirit of regeneration, God has already allowed enough light enter into the eye of man
that he can now see that his actions are not righteous and he cannot save himself.
Thus I think we can see that left to himself and all his worldly knowledge, man remains
ignorant, for he cannot see the things of heaven and that which has an eternal value. It
is for this reason that we so often see (experience) the worst life has to offer before
acknowledging God and accepting the grace offered in the completed work of Jesus Christ.
Not that we truly have a choice, but that when we have "true" knowledge, the
folly of the will of the creature is exposed for what it is, and one can see the mouth of
hell and feel the hot breath of eternal damnation. Even in its infancy, the faith bestowed
by grace will enable the created to turn to the Creator, and that willingly, having
considered the alternative. This is not contrary to the free will of man, but explains how
God can make man willing without overtly or directly over ruling the will of man. We were
after all created in the image of God with a rationale reasonable soul. It is just that
this reasoning ability is so faulted in the sin of the flesh, that we cannot, will not see
God, but rather turn to self for answers that have never belonged to man, nor can be fully
understood by man. Yet the smallest sparkle of that divine light of God, bestowed by
grace, allows man to see, and to make "the choice" of living in God’s
glorious light. Most may never get past that the choice was of the creature and seek not
to understand without the Spirit of regeneration, there is no choice. Dead men make no
deals! But the Reformed truth stands, and all is of God, all is of grace, all is of faith
and yet no contradiction.
How fantastically beautiful then the truth revealed in the Reformed TULIP garden is.
How the desire to share this truth with all mankind rises up and compels God’s
children to the ends of the earth. How the smallest portion of grace enables God’s
children to embrace the flames without fear. Perfect love casts out all fear, and in the
irresistible grace God has shown us the ultimate expression of love.
Rightly the Bible points out in several places that pride goes before the fall, for
this reason God gave us the tenth commandment. In the Proverbs list of the so called
deadly seven, we can rightly place ego at the top of the list as being implicated in all
seven deadly sins. Scripture begins this list with a proud look (heart). Then continues a
lying tongue, hands that shed innocent blood, a wicked heart, an eagerness to enter
mischief, a liar, and one who sows discord. The last pointing back to the first, and Satan
as the originator of sin. Think on these things, and how it is of self and ego they are
sown, watered, and bring forth fruit in their fullness of time. Compare this to
Paul’s words to the elect not to think of themselves more than they ought or his
admonition to present our bodies as living sacrifices, and that merely our reasonable
service.
Dr. Chuck Baynard -- September 1998
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