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1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

Simon Wartanian | 36,984 views | 77,737 words | 6:42:45 hours | 05 March 2015 19:46

...a commandment of God. Dr. Barcellos defines positive laws as:

Positive laws are those laws added to the Natural or Moral Law. They are dependent upon the will of God. These laws are “good because God commands them.” They become just because commanded. The first Positive Laws were given to Adam in the Garden (Gen. 1:28; 2:17), as far as we know. Subsequent Positive Laws are spread throughout the Old and New Testaments. Positive laws can be abrogated for various reasons. They are not necessarily universal or perpetual. Some obvious illustrations of Positive Law in the Old Testament are circumcision and animal sacrifices and two New Testament illustrations are Baptism and the Lord’s Supper under the New Covenant...Neither circumcision, animal sacrifices, Baptism, or the Lord’s Supper are either universal or perpetual.^[3]

§1 God gave to Adam a law of universal obedience written in his heart

God gave to Adam a law of universal obedience written in his heart, 1 and a particular precept of not eating the fruit of the tree of knowledge of good and evil; 2 by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it. 3
1. Gen. 1:27; Eccles. 7:29; Rom. 2:12a, 14-15^[4]
2. Gen. 2:16-17
3. Gen. 2:16-17; Rom. 10:5; Gal. 3:10,12

Adam was given a law of universal obedience written in his heart (Rom. 2:14-15). Even in his innocence, man was never without the law of God (chapter 4:2). This law is a law of universal obedience, i.e., it concerns everyone. The location of this law was not in stone, but in his heart; it was inward. In addition to this law, he was also given a particular precept of not eating the fruit of the tree of knowledge of good and evil (Gen. 2:16-17). By obedience to the law and the precept he was given, he was bound along with all his posterity to personal, entire, exact, and perpetual obedience. Everyone was to obey all of the law, exactly as God required and forever. This law being given in the context of the Covenant of Works had promises and threats. For a law without a covenant has no rewards or threats. But when it is placed in a covenantal context, it is expanded with rewards and threats. The reward or promised life was upon the condition of obedience, which is implied if they did not breach the covenant but would eat of the tree of life (Gen. 2:9; 3:22). But death was the punishment for the breach of the commandments and the covenant (Gen. 2:17). Furthermore, God endued Adam with the power and ability to keep all those things which He commanded and gave him. Therefore, Adam was not placed in a disadvantaged state.

The Law Upon The Hearts Of All Men

We believe that when Adam stood in the Garden, he stood as a representative of all his posterity (see here on Adam’s federal headship). He did not stand to represent himself alone, but God placed him as the covenant head over the whole human race. His obedience would be our obedience and his disobedience would be our disobedience. Sadly, we know what Adam did. Therefore, we believe that Adam did have the perfect Law of God upon His heart. The moral law, or the natural law, which he knew simply by being a man in God’s image, knowing what morality is. Adam certainly knew that he was present in a good creation with a good God. There was a standard before the Fall. The moral law, we believe was summar...

A Short Review of Sam Waldron's Modern Exposition of 1689 Baptist Confession of Faith

Simon Wartanian | 6,089 views | 606 words | 0:03:08 hours | 23 February 2015 19:14

Review Book Review Sam Waldron Modern Exposition Of 1689 Baptist Confession Of Faith 1689 Reformed Baptist

...hrough it with Sam Waldron which I though he did a very good job.

Introduction to Covenant Theology

Before beginning my study of the confession, through a brother I got into the subject of Baptist Covenant Theology, I got the work of Pascal Denault The Distinctiveness of Baptist Covenant Theology and Waldron's A Reformed Baptist Manifesto. Sometime later I got the recent Recovering a Covenantal Heritage volume. I have been more and more interested in this stream of Reformed Theology.

Introduction to Baptistic Convictions & Calvinism

I first became baptistic simply through reading the New Testament and finding no evidence of any infant Baptism. I was baptized in the Armenian Church as an infant and was attending a Baptist church in Holland and was convinced that my Baptism was no Baptism. So on 14-06-2013^[1] I was baptized after a profession of faith. At that time I was in the process of studying the Doctrines of Grace. Sometime later, by the grace of God I came to embrace and glory in them.

The Confession

The first and foremost thing that I love about this Confession is it's high, high, high view of God's sovereign freedom. I love it and that is exactly how I believe that God is, the Sovereign King over every molecule.
I love the fact of the Baptists' deep commitment to the truth and the sole authority of the Bible and their appeal to the Bible. I could not really find any disagreements with the Confession, so I feel home in it and I'm not ashamed to identify myself as a Reformed Baptist.

What I loved about Dr Waldron's work is his way of explaining the Confession and going through the biblical evidence (as I have been reading Grudem, I would have loved it if Dr Waldron would cite portions of the passages that he was using as proof, rather most of the time, only references were given).

When I started studying the Confession I didn't realizes that a confession is actually a Systematic Theology! :)

Dr Waldron explained things very well, I especially liked his extensive treatment of chapters 29 (Of Baptism), 31 (of the state of man after death and of the resurrection of the dead) and 32 (Of the last judgment). There he interacted with the other side and provided some answers. With the explanations he went also through more detail.

During my study of the 1689 I left some comments about my thoughts on each paragraph that can be viewed here: https://www.thecalvinist.net/post/1689-Second-Baptist-Confession-Of-Faith-With-Commentary-And-Highlighting/922

Also I have opened a new section wherein I try to go in detail to explain why I agree with the formulation of doctrines in the 1689. The section is found here: https://www.thecalvinist.net/1689

Few minor problems with the book

One thing that was frustrating me, was the load of typos there. It's not that I'm a grammar nazi, but the quality of the work is so great that the multitude of the typos, wrong headings above pages (pages 103, 381), no spacing between words, wrong numeration really were the only downside, which could have been prevented. Hopefully, they will update it in the future, otherwise we'll just have to wait for James Renihan's exposition of the 1689 that is in progress!

Footnotes

^ Here is a picture of my Baptism back when my hair was long.

...

1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

Simon Wartanian | 39,447 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

The 1689 Second Baptist Confession Of Faith Confession Commentary Exposition Reformed Baptist Chapter 8 Christ The Mediator Prophet Priest King Definite Redemption Limited Atonement Arminianism Universal Atonement Hypostatic Union Humanity Of Christ God-Man

...ng(John 5:22). It is important here not to forget that these things are spoken of not of the Son of God considered without His Incarnation. But these things are spoken about the Lord Jesus as divine and human. These things are spoken of the Lord Jesus, in His human nature thus united to the divine.

Sanctified and Anointed with the Holy Spirit

The Lord Jesus in His Person, which has a divine and human nature, was set apart by God the Father and given the Spirit above measure. He possessed the fullness of the Spirit. The Spirit, in a special manner, came upon Him at His Baptism:

Matt. 3:16-17 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; 17 and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”

This was in accordance with the prophecy in Isaiah 11:2. The Spirit manifestly and visibly came upon Him and God the Father bore testimony from heaven about Him before all who were present there. He was anointed by the power of God. As truly man, He would have been a worshiper of God as humans are created for the worship and glory of God and therefore He would need the Spirit. From the beginning of His human life, the Holy Spirit was involved (Matt. 1:18). Throughout His earthly life and miracles, the Spirit was powerfully present with Him. In fact, His ministry began by the Spirit. After being baptized by John to “fulfill all righteousness” (Matt. 3:15), the Lord was led by the Spirit into the wilderness to be tempted by the Devil (Matt. 4:1). Albert Barnes observes on Matthew 3:16 that “The gift of the Holy Spirit, in this manner, was the public approbation of Jesus (John 1:33), and a sign of his being set apart to the office of the Messiah. We are not to suppose that there was any change done in the moral character of Jesus, but only that he was publicly set apart to his work, and solemnly approved by God in the office to which he was appointed.”^[2] This was the starting point of His ministry. Furthermore, “This was to John the sign by which the Messiah should be recognised.”^[13] He first had to be tested and then would go to seek His disciples and teach them. After the 40 days of His temptation, the Scriptures tell us:

Luke 4:14 And Jesus returned in the power of the Spirit to Galilee, and a report about him went out through all the surrounding country.

The Spirit and His power were with the Lord Jesus. The Spirit visibly came upon Him in His Baptism, the Spirit drove Him to the wilderness and He came back victorious in the power of the Spirit. The One Who has the Spirit wholly is also the One Who will baptize God’s people with the Spirit. This was John the Baptist’s message. John’s Baptism was merely foreshadowing the Baptism with which Jesus would baptize—a “Baptism with the Holy Spirit” (Mark 1:8; Matt. 3:11). The Lord Jesus throughout His life was in communion with the Spirit and Father. He rejoices in and through the Spirit and thanks to the Father for His sovereign grace (Luke 10:21). His miracles were done by the power of the Spirit (Matt. 12:28). The Lord Jesus taught through the Holy Spirit, by His power and guidance (Acts 1:2). The same blessing, through grace, He bestows upon us. Luke writes:

Acts 1:4-5, 8 And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which,...

Benjamin Keach's Gold Refined, or Baptism in its Primitive Puirty (1689) transcribed and formatted

Simon Wartanian | 3,036 views | 169 words | 0:00:52 hours | 10 February 2020 19:55

Reformed Baptist Particular Baptist Benjamin Keach Baptism Baptizo Infant Baptism Rantism Covenant Theology Dipping Transcribed Gold Refined Primitive Purity

I’ve found myself lately to be diving into the subject of Baptism again and especially searching old resources. Some great books were transcribed and available at Reformed Baptist Disk, but many more are not yet transcribed or properly formatted. But there are a lot of works which are available in scanned form (especially on Google Books) and image-to-text form on Early English Books. I first came across these sites and resources thanks to Samuel Renihan’s blog post. Tip: use the Wayback Machine to access some (currently) dead links. I’ve also formatted Isaac Backus’ A Short Description of the Difference between the Bond-Woman and the Free, but it still needs a proof read. But I will post it here soon, Lord willing. But for now:

Benjamin Keach – Gold Refin’d, or Baptism in its Primitive Purity (1689)

See the book here.

If you find any mistakes and would like to report them, then feel free to respond back to this message or message me at admin@thecalvinist.net.

Welcome To The Staunch Calvinist

Simon Wartanian | 14,520 views | 547 words | 0:02:57 hours | 08 March 2014 16:57

Calvinism Absolute Sovereignty Of God Reformed Theology Reformed Baptist 1689 Baptist Confession Calvinist Baptist

... Lawful Oaths And Vows

Of The Civil Magistrate

Of Marriage

Of The Church

Of the Communion of Saints

Of Baptism And The Lord’s Supper

Of Baptism

Of The Lord’s Supper

Of The State Of Man After Death And Of The Resurrection Of The Dead (Intermediate State Hades, Sheol, Heaven; A Case for Amillennial Eschatology; critique of Premillennialism)

Of The Last Judgment (Endless punishment in Hell contra Annihilationism)

...

1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

Simon Wartanian | 26,732 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Perseverance Of The Saints Preservation Of The Saints Assurance Of Salvation Eternal Security Apostasy Falling Away. Hebrews 6

...here is a knowledge of spiritual things that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost. As this is evident in common experience, so especially among such as, casting themselves on the study of spiritual things, are yet utter strangers unto all spiritual gifts. Some knowledge of the Scripture, and the things contained in it, is attainable at the same rate of pains and study with that of any other art or science.”^[13]

Some in the early church have connected this enlightening with Baptism, which was called “illumination”, but I believe that this has little to do with the present passage as the Author does not make this connection and the use of “illumination” to refer to Baptism came later on in history.^[14]

Concerning the word “once” Wayne Grudem says:

Similarly, the word once that is used to speak of those who “have once been enlightened” is the Greek term hapax, which is used, for example, in Philippians 4:16 of the Philippians’ sending Paul a gift “once and again,” and in Hebrews 9:7 of entrance in the Holy of Holies “once a year.” Therefore, this word does not mean that something happened “once” and can never be repeated, but simply that it happened once, without specifying whether it will be repeated or not.^[15]

And he adds in a footnote that:

This is not the same word as ephapax, which is more regularly used in the New Testament of nonrepeatable events (Rom. 6:10; Heb. 7:27; 9:12; 10:10).

Finally, Matthew Henry notes that:

“Balaam was the man whose eyes were opened (Num. xxiv. 3), and yet with his eyes opened he went down to utter darkness.”^[16]

This description is not particular to true believers alone. But what we also must take note of is the fact that these people, whose renewal to repentance is an impossibility after apostasy, were not regular backsliders. But they were those who knew the truth of the gospel clearly, confessed it and professed the true faith for a time, but then turned their back on it. While in their time of profession, I don’t think we would have been able to say that they were not true believers as they appeared to be on all accounts as many apostates are (e.g., 2 Pet. 2:20-22).

To be enlightened does not mean that we were saved, but rather that we received instruction and knowledge in the truth.

2. Those who tasted the heavenly gift

The word “tasted” is used concerning the heavenly gift, the Word of God and the powers of the age to come. What does it mean to “taste” something? I think that the basic meaning is to know by experience.

The word γεύομαι (geuomai, G1089) and its basic meaning is “to taste” and “perceive the flavour of, partake of, enjoy”^[3]. It is used in Hebrews 2:9 about Christ who “taste[d] death for everyone.” It speaks of an experience that is real, yet merely momentary. Even in the case of Christ the Lord who died for our sake, His “taste of death” was momentary and not never-ending. It is used in Matthew 27:34 where it is expressly said that tasting does not mean accepting the thing. I mean, the Lord tasted the wine, He tried it, but rejected it later. Therefore, this word does not have the meaning of tasting and then accepting it. The acceptance of the thing or rejection is not included in the definition of the word. It merely speaks of a knowledge by experience of a thing.

These apostates have tasted–they have had an experience with the heavenly gift, but this tasting does not im...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 15,798 views | 11,271 words | 0:59:55 hours | 15 May 2016 15:27

Hebrews 6 Apostasy Perseverance Of The Saints Reformed Theology Calvinism Falling Away From Grace

...o;There is a knowledge of spiritual things that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost. As this is evident in common experience, so especially among such as, casting themselves on the study of spiritual things, are yet utter strangers unto all spiritual gifts. Some knowledge of the Scripture, and the things contained in it, is attainable at the same rate of pains and study with that of any other art or science.”^[2]

Concerning the word “once” Wayne Grudem says:

Similarly, the word once that is used to speak of those who “have once been enlightened” is the Greek term hapax, which is used, for example, in Philippians 4:16 of the Philippians’ sending Paul a gift “once and again,” and in Hebrews 9:7 of entrance in the Holy of Holies “once a year.” Therefore, this word does not mean that something happened “once” and can never be repeated, but simply that it happened once, without specifying whether it will be repeated or not.^[4]

And adds in a footnote that:

This is not the same word as ephapax, which is more regularly used in the New Testament of nonrepeatable events (Rom. 6:10; Heb. 7:27; 9:12; 10:10).

Finally, Matthew Henry notes that:

“Balaam was the man whose eyes were opened (Num. xxiv. 3), and yet with his eyes opened he went down to utter darkness.”^[5]

This description is not particular to true believers alone. But what we also must take note of is the fact that these people, whose renewal to repentance is an impossibility after apostasy, were not regular backsliders, but were those who knew the truth of the Gospel clearly, confessed it and professed the true faith for a time, but then turned their back on it. While in their time of profession, I don’t think we would have been able to say that they were not true believers as they appeared to be on all accounts as many apostates are (e.g. 2Pet 2:20-22).

To be enlightened does not mean that we were saved, but rather that we received instruction and knowledge in the truth.

2. Those who tasted the heavenly gift

The word “tasted” is used concerning the heavenly gift, the word of God and the powers of the age to come. What does it mean to “taste” something? I think that the basic meaning is to know it by experience.

The word γεύομαι (geuomai) and its basic meaning is “to taste” and “perceive the flavour of, partake of, enjoy” (Thayer’s. G1089). It is used in Heb 2:9 about Christ who “taste[d] death for everyone.” It speaks of an experience which is real, yet merely momentary. Even in the case of Christ the Lord who died for our sake, His “taste of death” was momentary and not never-ending. It is used in Matt 27:34 where it is expressly said that tasting does not meaning accepting the thing. I mean, the Lord tasted the wine, He tried it, but rejected it later. Therefore, this word does not have the meaning of tasting and then accepting in it, the acceptance of the thing or rejection is not included in the word. It merely speaks of an experience of knowledge of a thing.

These apostates have tasted – they have had an experience with the heavenly gift, but this tasting does not imply that they’ve re...

1689 Baptist Confession Chapter 1: Of the Holy Scriptures - Commentary

Simon Wartanian | 28,441 views | 35,236 words | 3:04:25 hours | 04 March 2015 20:52

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 1 Holy Scriptures Bible Canon Inspiration Authority Inerrancy Infallibility Apocrypha Old Testament New Testament Canon Sufficiency Sola Scriptura

...lieve these. But if in the Word we find doctrines which we don’t want to believe, we are sinning and are disobeying God Whose Word Scripture is. Sola Scriptura teaches that the Bible alone can bind the conscious to obedience, since it alone is the Word of God, and God alone is the Lord of the conscious (see chapter 21).

On the other hand, Roman Catholics believe that sacred tradition and Scripture share the same authority. That’s why these can believe unbiblical doctrines and practice unbiblical things as prayers to the dead, infant Baptism, penance, the assumption of Mary, the ever-virginity of Mary, Mary as Queen of Heaven, Popery, infallibility of the Pope, Purgatory and the list goes on, which have no warrant in Scripture, but they find in “Sacred Tradition.” Lest I be accused of misrepresenting them, here are a few statements from the Catechism of the Catholic Church. First, they say that they have the same source:

“Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal.” Each of them makes present and fruitful in the Church the mystery of Christ, who promised to remain with his own “always, to the close of the age”.^[11]

Sacred Tradition is described to be divine and together with the Holy Scripture “to form one thing, and move towards the same goal.” I beg to differ. You would be hard-pressed to find a single passage in Scripture which attributes the things attributed to Scripture to “Sacred Tradition.” It is interesting at this point to note, that it was Sola Scriptura, dependence upon the Scripture alone as the highest authority, which ignited the Reformation. Scripture and Sacred Tradition allows the Roman Catholic Church to bind the consciousness of men with man-made doctrines, which the Holy Scriptures know nothing about. But since it is the assertion of the Roman Catholic Church that both Scripture and Tradition have the same divine source, then it is reasonable to assume that Tradition is to be obeyed also. Our problem really is that tradition is nowhere described in such a way in the only special revelation of God—the Bible, therefore, “Sacred Tradition” is not of God. Moreover, this “Sacred Tradition” is binding only as interpreted and explained by the Roman Catholic Church. Therefore, basically, they accept as tradition what accords with their doctrine and deny that which disagrees with them. The words of Jesus to the Pharisees come to mind, “in vain do they worship me, teaching as doctrines the commandments of men.” You leave the commandment of God and hold to the tradition of men” (Mark 7:7-8). And by teaching the tradition of men they make “void the word of God by your tradition that you have handed down” (Mark 7:13). Since Scripture is not the sole and final authority for the Roman Catholic Church, they can teach their false doctrine as authoritative and as binding upon the consciousness of their members, without any warrant from Holy Writ. In this way, by teaching “Sacred Tradition” and attributing to “Sacred Tradition” the same things as attributed to Scripture, i.e., having God as its source, they make void the true Word of God and worship Him in vain. This is a solemn word from the Lord Jesus Himself to caution us that when tradition, i.e., something which does not have a warrant in the Scriptures, is taug...

1689 Baptist Confession Chapter 9: Of Free Will - Commentary

Simon Wartanian | 18,741 views | 16,462 words | 1:25:57 hours | 04 March 2015 21:41

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 9 Chapter Nine Free Will Libertarian Free Will Determinism Fatalism Compatibilism Incompatibilism Moral Agency Jonathan Edwards The Freedom Of The Will

...came a Christian; to live a lifestyle characterized by continual sin. If we continue and live in sin then we manifest that in truth, we have not died with Christ. Do you see the difference between the two? One is occasional sinning and struggles against and hatred of sin; while the other is a lifestyle, love and celebration of sin. Thus the hypothetical objection of Paul in verse 1 is against a life and continuance in sin, which is a sign that we are not in Christ, or to put it in the words of v. 2: we have not died to sin.

How have Christians died to sin? Christians died to sin together with Christ Who was our representative. Baptism illustrates the reality of being united with Christ in His death and resurrection (Rom. 6:3-4; see also chapter 29). Just as Christ died and was raised to life, so likewise the person who has been regenerated is put to death and raised to new life: a new creation (2 Cor. 5:17). Our new birth is often described in terms of resurrection (John 5:25-26; Eph. 2:5-6; Col. 2:12). What does being dead to sin mean? It means that we no longer are slaves to sin. We no longer are under its bondage so that we are not able to do righteousness (Rom. 6:20). Sin no longer reigns and rules over us. We are no longer the obedient slaves of sin as we were before the new birth. We now struggle and war against sin.

The reason that we were united with Christ in His death, as Romans 6:3-4 says, is so that we also would die to sin and no longer be slaves of sin (Rom. 6:6). Since the one who has died is freed from sin, that’s why it was necessary that we would be united with our Savior on the cross (Rom. 6:7). Just as we died with Him on the cross, so likewise we live with Him now in newness of life thanks to His resurrection (Rom. 6:4, 8, 11). In the past, when we did not know Christ, sin did reign over us and made us obedient to its passions (Rom. 6:12-13), but now the apostle commands us not to allow sin to reign in us as it did before we knew Christ. Indeed, sin will no longer have dominion over us because we have been freed from the curse and demands of the law as a covenant of works (Rom. 6:14; see here). When we were under the law, either the one written on stone or the one written on the heart (see the Law of Creation). The law condemned us whenever we sinned and brought us under condemnation. But that power of the law has been destroyed for the believers through Christ. Now the law points us to Christ through Whom we receive forgiveness for every sin (Acts 13:38-39). We are now under grace. We are under the Covenant of Grace whose promises are “confess your sins and you will be clean” (cf. 1 John 1:8-9). There is no condemnation for us who are in Christ as He was the One who paid by His precious blood for every sin we would commit (Rom. 8:1). How different than the covenant of works! The one condemns and administers death and condemnation; the other administers righteousness and eternal glory (2 Cor. 3:7-11). Thus those who are under sin and “continue in sin” are under the bondage and condemnation of the law, that will only bring death (Rom. 6:16, 23), impurity, lawlessness (Rom. 6:19), and shame (Rom. 6:21). But Paul bursts into thanks to God for His amazing grace:

Rom. 6:16-18 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you wh...

1689 Baptist Confession Chapter 13: Of Sanctification - Commentary

Simon Wartanian | 16,299 views | 16,934 words | 1:29:010 hours | 05 March 2015 18:23

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 13 Chapter Thirteen Sanctification Holiness

...rs as resources to each other).^[31] Robert L. Dabney speaks of “The Means Three”: “God’s truth, His ordinances, and His providence.”^[32] James Boyce speaks of “the truth of God”, and others which are subordinate to the word of God as (1) the providences of God, (2) the good works of Christians, (3) prayer, (4) the Lord’s Day, (5) association of believers in church relations, (6) the ministry given by Christ, (7) the ordinances of Baptism and the Lord’s Supper.^[33] Berkhof speaks of the Word of God, the sacraments and providential guidance as being the means.^[34] A. H. Strong speaks of “the word of God, prayer, association with other believers, and personal effort for the conversion of the ungodly”.^[35] John Dagg speaks merely of “the word of truth” and “the dispensations of Providence”.^[36]

From this short perusal into the systematic theologies to which I have access, the list can be as long or as short as one wants it to be. Our Confession focuses upon the two primary means: Word and Spirit as it does in other instances:

We know that the Bible is the Word of God “from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts” (1:5);
Christ governs the hearts of the redeemed “by his Word and Spirit” (8:8);
God effectually calls the elect “by his Word and Spirit” (10:1);
We are sanctified “by His Word and Spirit indwelling in [us]” (this paragraph);
Saving faith “is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word” (14:1);
Christ calls the church “through the ministry of his word, by his Spirit” (26:5).

Seeing the focus of the Confession upon Word and Spirit, it is no wonder that we see it here again. Yet we should not see this as the only means that the Confession allows for sanctification. We have good reason to explicitly mention prayer, corporate worship, the ordinances, the providence of God. All of these are still subordinate to the basic “Word and Spirit.”

God works to sanctify us and make us more like Christ through the Spirit Whom He has given us and the Word that His Spirit has written for our benefit. Paul says that we were washed, sanctified and justified by the Spirit (1 Cor. 6:11). Our regeneration, justification, and sanctification are the work of the Spirit. In 2 Thessalonians 2:13, Paul says again that our sanctification is through the Spirit of God within us. If the Spirit was not given to us we would have been hopeless. But it is the Spirit through Whom God works in us. It is the Spirit Whom He has given to us (Ezek. 36:25-27). It is the Spirit Who works in us fruit that is acceptable to God (Gal. 5:22-23). It is through the Spirit that the war against the flesh and sin is waged (Rom. 8:1-13). See more on the Spirit in chapter 11.

The Lord Jesus prays to His Father that His people may be sanctified in the truth and this truth He identifies as His Word (John 17:17). The means whereby we are sanctified and become more like Christ is through meeting the God revealed in Jesus Christ in the Word that His Spirit wrote down for us (1 Sam. 3:21). In Acts 20:32, Paul commends and puts the Ephesians into the hands of God and the word of His grace, which Paul says that it “is able to build [us] up”. Where would we find the will of God except in the Word of God through which we are made more like Christ? God sanctifies us through His Spirit and the Word which He inspired humans to write down as the rule of all faith and practice....