1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in them, are further sanctified, really and personally, through the virtue of Christ’s death and resurrection (1 Cor. 6:11; Acts 20:32; Phil. 3:10; Rom. 6:5–6), by His Word and Spirit dwelling in them (John 17:17; Eph. 5:26; 2 Thess. 2:13): the dominion of the whole body of sin is destroyed (Rom. 6:6, 14), and the several lusts thereof are more and more weakened and mortified (Gal. 5:24; Rom. 8:13); and they more and more quickened and strengthened in all saving graces (Col. 1:11; Eph. 3:16–19), to the practice of true holiness, without which no man shall see the Lord (2 Cor. 7:1; Heb. 12:14).
Notice that the Confession identifies effectual calling and regeneration as one kind of sanctification. Once they are effectually called and regenerated, they are “further” sanctified. The new heart believed, and that faith was the instrument of justification. But the new heart also continued to be a new heart, and continued to grow in holiness. In this sense, sanctification precedes justification, because it is a kind of sanctification that makes faith (the instrument of justification) possible.
2. This sanctification is throughout, in the whole man (1 Thess. 5:23); yet imperfect in this life, there abiding still some remnants of corruption in every part (1 John 1:10; Rom. 7:18, 23; Phil. 3:12); whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh (Gal. 5:17; 1 Pet. 2:11).
3. In which war, although the remaining corruption, for a time, may much prevail (Rom. 7:23); yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome (Rom. 6:14; 1 John 5:4; Eph. 4:15–16); and so, the saints grow in grace (2 Pet. 3:18; 2 Cor. 3:18), perfecting holiness in the fear of God (2 Cor. 7:1).