Justification and sanctification

1546 · John Calvin, Commentary on 1 Corinthians, part 1 (chapters 1-14) 6.11

While I have said that one thing is expressed by three terms, I do not mean that there is no difference whatever in their import, for, properly speaking, God justifies us when he frees us from condemnation, by not imputing to us our sins; he cleanses us, when he blots out the remembrance of our sins. Thus these two terms differ only in this respect, that the one is simple, while the other is figurative; for the term washing is metaphorical, Christ’s blood being likened to water. On the other hand, he sanctifies by renewing our depraved nature by his Spirit. Thus sanctification is connected with regeneration.

1559 · John Calvin, Institutes of the Christian Religion 3.11.11

Osiander objects that it would be insulting to God, and contrary to his nature, to justify those who still remain wicked. But it ought to be remembered, as I already observed, that the gift of justification is not separated from regeneration, though the two things are distinct. But as it is too well known by experience, that the remains of sin always exist in the righteous, it is necessary that justification should be something very different from reformation to newness of life. This latter God begins in his elect, and carries on during the whole course of life, gradually and sometimes slowly, so that if placed at his judgment-seat they would always deserve sentence of death.

1672 · John Flavel, The Fountain of Life Opened Up The Fountain of Life, Sermon 38. Wherein four weighty Ends of Christ's Humiliation are opened, and particularly

Now, there is a twofold evil in sin, the guilt of it, and the pollution of it. Justification properly cures the former, sanctification the latter; but both justification and sanctification flow unto sinners out of the death of Christ. And though it is proper to say the Spirit sanctifies, yet, it is certain, it was the blood of Christ that procured for us the Spirit of sanctification. Had not Christ died, the Spirit had never come down from heaven upon any such design. The pouring forth of Christ’s blood for us, obtained the pouring forth of the spirit of holiness upon us. Therefore the Spirit is said to come in his name, and to take of his, and shew it unto us. Hence it is said, 1 John 5: 6. “He came both by blood and by water;” by blood, washing away the guilt; by water, purifying from the filth of sin.

1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 13

The initials of sanctification (and there are no more in this life) are worthy of solemn acknowledgment. It is a sign of growth in grace when our hymns are made up of acknowledgments of God’s sanctifying, as well as pardoning grace. In blessing God for the one, we rather show a love to ourselves; in blessing God for the other, we cast out a pure beam of love to God: because, by purifying grace, we are fitted to the service of our Maker, prepared to every good work which is delightful to him; by the other, we are eased in ourselves. Pardon fills us with inward peace, but sanctification fills us with an activity for God.

1680–1681 · Thomas Manton, Works, vol. VIII Several Sermons Upon the CXIX. Psalm, Sermon CL. Make thy face to shine upon thy servant; and teach me thy statutes

Sanctification is a greater privilege than justification. Perfect and complete holiness and conformity to God is the great thing which God designed, as the glory of God is holiness, Exod. xv, 11. Moral perfections exceed natural; and of all moral perfections holiness is the greatest. It is better to be wise than strong, to be holy than wise. Beasts have strength, man hath reason, but holy angels, a holy God. Sanctification is a real perfection, but justification is but a relative. It rendereth us amiable in the eyes of God. God hateth sin more than misery. Sin is against God’s very nature. God can inflict punishment, but he cannot infuse sin. God’s interest and honour is to be preferred before our comfort and personal benefit. In sanctification, besides our personal benefit, which is the perfection of our natures, God’s honour and interest is concerned in our subjection to him. Justification is a pledge, but sanctification is not only a pledge but a beginning; it is removens prohibens. We love him for pardoning, but he delighteth in holiness: he delighteth in us rather as sanctified than pardoned. We love much because much is forgiven, Luke vii. 47. But God delighteth in the pure and upright: Prov. xi. 20, ‘Such as are upright in their way are his delight.’

1692 · Thomas Watson, The Lord's Prayer 5

Sanctification is recipere magis et minus [to receive more and yet less]. One is sanctified more than another, but one is not justified more than another; one has more grace than another, but he is not more a believer than another. The matter of our justification is perfect, viz., Christ’s righteousness; but our sanctification is imperfect, there are the spots of God’s children. Deut 32: 5. Our graces are mixed, our duties are defiled. Thus justification and sanctification are not the same.

1784–1785 · John Newton, Messiah: Expository Discourses on the Scripture Passages Contained in Handel's Oratorio, Volume II (Sermons XXVI-L) 46

The sanctification of a believer is imperfect and gradual, but his justification, in this sense, from the moment when he begins to live a life of faith in the Son of God, is perfect and incapable of increase. The principle of life in a newborn infant, and the privilege dependent upon his birth (if he be the heir of a great family), are the same from the first hour, as at any future time. He is stronger as he grows up to the stature of a man, but is not more alive; he grows up likewise more into the knowledge and enjoyment of his privileges, but his right to them admits of no augmentation; for he derives it not from his years, or his stature, or his powers, but from the relation in which he stands, as a child to his father.

1865–1868 · Charles Haddon Spurgeon, Morning and Evening: Daily Readings may-15.pm

Recollect that there are two kinds of perfection which the Christian needs—the perfection of justification in the person of Jesus, and the perfection of sanctification wrought in him by the Holy Spirit. At present, corruption yet remains even in the breasts of the regenerate—experience soon teaches us this. Within us are still lusts and evil imaginations. But I rejoice to know that the day is coming when God shall finish the work which he has begun; and he shall present my soul, not only perfect in Christ, but perfect through the Spirit, without spot or blemish, or any such thing. Can it be true that this poor sinful heart of mine is to become holy even as God is holy? Can it be that this spirit, which often cries, “O wretched man that I am! who shall deliver me from the body of this sin and death?” shall get rid of sin and death—that I shall have no evil things to vex my ears, and no unholy thoughts to disturb my peace? Oh, happy hour! may it be hastened! When I cross the Jordan, the work of sanctification will be finished; but not till that moment shall I even claim perfection in myself.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Corinthians 1.30

Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [Hooker]. Now sanctification is perfect in principle, but not in attainment.

1877 · J. C. Ryle, Holiness: Its Nature, Hindrances, Difficulties, and Roots 2

Justification is the reckoning and counting a man to be righteous for the sake of another, even Jesus Christ the Lord. Sanctification is the actual making a man inwardly righteous, though it may be in a very feeble degree. (b) The righteousness we have by our justification is not our own, but the everlasting perfect righteousness of our great Mediator Christ, imputed to us, and made our own by faith. The righteousness we have by sanctification is our own righteousness, imparted, inherent, and wrought in us by the Holy Spirit, but mingled with much infirmity and imperfection.

1877 · J. C. Ryle, Holiness: Its Nature, Hindrances, Difficulties, and Roots 2

More pardoned and more justified than he is when he first believes, he cannot be, though he may feel it more. More sanctified he certainly may be, because every grace in his new character may be strengthened, enlarged, and deepened. This is the evident meaning of our Lord’s last prayer for His disciples, when He used the words, “Sanctify them”; and of St. Paul’s prayer for the Thessalonians, “The very God of peace sanctify you.” (John xvii. 17; 1 Thess. iv. 3.) In both cases the expression plainly implies the possibility of increased sanctification; while such an expression as “justify them” is never once in Scripture applied to a believer, because he cannot be more justified than he is. I can find no warrant in Scripture for the doctrine of “imputed sanctification.” It is a doctrine which seems to me to confuse things that differ, and to lead to very evil consequences. Not least, it is a doctrine which is flatly contradicted by the experience of all the most eminent Christians. If there is any point on which God’s holiest saints agree it is this: that they see more, and know more, and feel more, and do more, and repent more, and believe more, as they get on in spiritual life, and in proportion to the closeness of their walk with God.

1886 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 32 (1886) 1890

Justification is perfect the moment it is received, but sanctification is a matter of growth. He that is justified, is justified once for all by the perfect work of Jesus, but he that is sanctified by Christ Jesus must grow up in all things into him who is the Head. To make us holy is a life work, and for it we should seek the divine operation every hour; for "he that hath wrought us for the self-same thing is God."

1888 · Philip Schaff, History of the Christian Church, Vol. 7: Modern Christianity, The German Reformation 1.7

The Protestant doctrine of justification differs from the Roman Catholic, as defined (very circumspectly) by the Council of Trent, chiefly in two points. Justification is conceived as a declaratory and judicial act of God, in distinction from sanctification, which is a gradual growth; and faith is conceived as a fiducial act of the heart and will, in distinction from theoretical belief and blind submission to the church.

1891 · Andrew Murray, The New Life: Words of God for Young Disciples 15

While forgiveness was a sentence of acquittal passed on the sinner, cleansing was something that happened to him and in him. Forgiveness came to him through the word: in the case of cleansing, something was done to him that he could experience. (Lev. 8:13; 14:7,8; Num. 19:12, 31:23,24; 2 Sam. 22:21,25; 2 Chron. 5:10; Neh. 13:30; 28:21,25; Ps. 21:4; Mal. 3:3) Consequently with us also cleansing is the inner revelation of the power of God whereby we are liberated from unrighteousness, from the pollution and the working of sin. Through cleansing we obtain the blessing of a pure heart; a heart in which the Spirit can complete His operations with a view to sanctifying us, and revealing God within us.

1900 · Abraham Kuyper, The Work of the Holy Spirit Volume Two. The Work of the Holy Spirit in the Individual, Sixth Chapter. Justification, XXXII. Justification from Eternity

In Adam's creation God put us, without any preceding merits on our part, in the state of original righteousness. After the fall, according to the same sovereign prerogative, He put us, as Adam's descendants, in the state of unrighteousness, imputing Adam's guilt to each personally. And in exactly the same manner He now justifies the ungodly, i.e., He places him, without any previous merit on his part, in the state of righteousness according to His own holy and inviolable prerogative. In the creation He did not first wait to see whether man would develop holiness in himself, so as to declare him righteous on the ground of this holiness; but He declared him originally righteous, even before there was a possibility on his part of evincing a desire for holiness. And after the fall He did not wait to see whether sin would manifest itself in us, so as to assign us to the state of the unrighteous on the ground of this sin; but before our birth, before there was a possibility of personal sin, He declared us guilty. And in the same manner God does not wait to see whether a sinner shows signs of conversion in order to restore him to honor as a righteous person, but He declares the ungodly just before he has had the least possibility of doing any good work. Hence there is a sharp line between our sanctification and our justification. The former has to do with the quality of our being, depends upon our faith, and can not be effected outside of us. But justification is effected outside of us, irrespective of what we are, dependent only upon the decision of God, our judge and Sovereign; in such a way that justification precedes sanctification, the latter proceeding from the former as a necessary result. God does not justify us because we are becoming more holy, but when He has justified us we grow in holiness: “Being now justified by His blood, we shall be saved from wrath through Him.” (Rom. v. 9)

1900 · Abraham Kuyper, The Work of the Holy Spirit Volume Three. The Work of the Holy Spirit in the Individual (Continued), First Chapter. Sanctification, III. Sanctification and Justification

What, then, is the difference? According to our ancient theologians it is fourfold: 1. Justification works for man; sanctification in man. 2. Justification removes the guilt; sanctification the stain. 3. Justification imputes to us an extraneous righteousness: sanctification works a righteousness inherent as our own. 4. Justification is at once completed; sanctification increases gradually; hence remains imperfect.

1916 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 62 (1916) 3519

Jesus Christ gives us a justifying righteousness which is imputed to us—the Holy Spirit gives us a sanctifying righteousness which is imparted to us.

1949 · Louis Berkhof, Systematic Theology 4.9

Justification removes the guilt of sin and restores the sinner to all the filial rights involved in his state as a child of God, including an eternal inheritance. Sanctification removes the pollution of sin and renews the sinner ever-increasingly in conformity with the image of God. 2. Justification takes place outside of the sinner in the tribunal of God, and does not change his inner life, though the sentence is brought home to him subjectively. Sanctification, on the other hand, takes place in the inner life of man and gradually affects his whole being.

1559 · John Calvin, Institutes of the Christian Religion 3.11.1

The whole may be thus summed up: Christ given to us by the kindness of God is apprehended and possessed by faith, by means of which we obtain in particular a twofold benefit; first, being reconciled by the righteousness of Christ, God becomes, instead of a judge, an indulgent Father; and, secondly, being sanctified by his Spirit, we aspire to integrity and purity of life. This second benefit—viz. regeneration, appears to have been already sufficiently discussed. On the other hand, the subject of justification was discussed more cursorily, because it seemed of more consequence first to explain that the faith by which alone, through the mercy of God, we obtain free justification, is not destitute of good works; and also to show the true nature of these good works on which this question partly turns.

1565 · John Calvin, Commentary on Ezekiel, part 1 (chapters 1-12) 11.20

But we know that there were under the law rites prescribed for expiating their sins: this was the meaning of sprinkling by water and the pouring out of blood; but we know that these ceremonies were of no value in themselves, except as far as they directed the people’s faith to Christ. Hence, whenever our salvation is treated of, let these two things be remembered, that we cannot be reckoned God’s sons unless he freely expiate our sins, and thus reconcile himself to us: and then not unless he also rule us by his Spirit. Now we must hold, that what God hath joined man ought not to separate. Those, therefore, who through relying on the indulgence of God permit themselves to give way to sin, rend his covenant and impiously sever it. Why so? because God has joined these two things together, viz., that he will be propitious to his sons, and will also renew their hearts. Hence those who lay hold of only one member of the sentence, namely, the pardon, because God bears with them, and omit the other, are as false and sacrilegious as if they abolished half of God’s covenant.

1674 · John Owen, Pneumatologia, or a Discourse Concerning the Holy Spirit (Books I-V) 4.6

It is denied that, on this supposition, the Lord Christ doth unite impure or ungodly sinners unto himself, so as that they should be so united, and continue impure and ungodly: for in the same instant wherein anyone is united unto Christ, and by the same act whereby he is so united, he is really and habitually purified and sanctified; for where the Spirit of God is, there is liberty, and purity, and holiness. All acts and duties of holiness are in order of nature consequential hereunto, but the person is quickened, purified, and sanctified in its union.

1677 · John Owen, The Doctrine of Justification by Faith, through the Imputation of the Righteousness of Christ 18

But this personal righteousness is our sanctification, and nothing else. And although the same internal habit of inherent grace, with operations suitable thereunto, be sometimes called our sanctification, and sometimes our righteousness, with respect unto those operations, yet is it never distinguished into our sanctification and our righteousness. But his being made righteousness unto us in this place is absolutely distinct from his being made sanctification unto us; which is that inherent righteousness which is wrought in us by the Spirit and grace of Christ. And his working personal righteousness in us, which is our sanctification, and the imputation of his righteousness unto us, whereby we are made righteous before God, are not only consistent, but the one of them cannot be without the other.

1771–1772 · George Whitefield, Selected Sermons 44

Was there no other text in the book of God, this single one sufficiently proves the final perseverance of true believers: for never did God yet justify a man, whom he did not sanctify; nor sanctify one, whom he did not completely redeem and glorify: no! as for God, his way, his works, is perfect; he always carried on and finished the work he begun; thus it was in the first, so it is in the new creation; when God says, 'Let there be light', there is light, that shines more and more unto the perfect day, when believers enter into their eternal rest, as God entered into his. Those whom God has justified, he has in effect glorified: for as a man's worthiness was not the cause of God's giving him Christ's righteousness; so neither shall his unworthiness be a cause of his taking it away; God's gifts and callings are without repentance: and I cannot think they are clear in the notion of Christ's righteousness, who deny the final perseverance of the saints; I fear they understand justification in that low sense, which I understood it in a few years ago, as implying no more than remission of sins: but it not only signifies remission of sins past, but also a federal right to all good things to come. If God has given us his only Son, how shall he not with him freely give us all things? Therefore, the apostle, after he says, 'Who of God is made unto us righteousness', does not say, perhaps he may be made to us sanctification and redemption: but, 'he is made': for there is an eternal, indissoluble connection between these blessed privileges.

1838 · John Henry Newman, Lectures on the Doctrine of Justification Lecture 4. Secondary Senses of the Term Justification

The great benefit of justification, as all will allow, is this one thing,—the transference of the soul from the kingdom of darkness into the kingdom of Christ. We may, if we will, divide this event into parts, and say that it is both pardon and renovation, but such a division is merely mental, and does not affect the change itself, which is but one act. If a man is saved from drowning, you may, if you will, say he is both rescued from the water and brought into atmospheric air; this is a discrimination in words not in things. He cannot be brought out of the water which he cannot breathe, except by entering the air which he can breathe. In like manner, there is, in fact, no middle state between a state of wrath and a state of holiness. In justifying, God takes away what is past, by bringing in what is new. He snatches us out of the fire by lifting us in His everlasting hands, and enwrapping us in His own glory. Such is justification as manifested in us continually all through our lives; but is it not plain that in its beginnings it will consist of scarcely anything but pardon? because all that we have hitherto done is sinful in its nature, and has to be pardoned; but to be renewed is a work of time, whereas as time goes on, and we become more holy, it will consist more in renewal, if not less in pardon, and at least there is no original sin, as when it was first granted, to be forgiven. It takes us then at Baptism out of original sin, and leads us all through life towards the purity of Angels. Naturally, then, when the word is used to denote the beginning of a justified state, it only, or chiefly, means acceptance; when the continuance, chiefly sanctification.

1872 · John Wesley, Sermons on Several Occasions 107

It is, then, a great blessing given to this people, that as they do not think or speak of justification so as to supersede sanctification, so neither do they think or speak of sanctification so as to supersede justification. They take care to keep each in its own place, laying equal stress on one and the other. They know God has joined these together, and it is not for man to put them asunder: Therefore they maintain, with equal zeal and diligence, the doctrine of free, full, present justification, on the one hand, and of entire sanctification both of heart and life, on the other; being as tenacious of inward holiness as any Mystic, and of outward, as any Pharisee.

1877 · J. C. Ryle, Holiness: Its Nature, Hindrances, Difficulties, and Roots 2

If words mean anything, they teach that Christ undertakes the sanctification, no less than the justification of His believing people. Both are alike provided for in that “everlasting covenant ordered in all things and sure,” of which the Mediator is Christ. In fact, Christ in one place is called “He that sanctifieth,” and His People, “they who are sanctified.” (Heb. ii. 11.)

1877 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 23 (1877) 1349

As you believe in Him unto justification, believe in Him to sanctification. If anybody tells you that you are to get justification in one way and sanctification in another way believe him not! Jesus Christ is made of God unto us sanctification as well as redemption. Pharisees virtually teach us that we are to be sanctified by the Law, though justified by faith, but we know better! These are twin Covenant blessings and are not to be had apart. Believe in Christ to conquer sin as well as to pardon sin.

1877 · J. C. Ryle, Holiness: Its Nature, Hindrances, Difficulties, and Roots intro

We are frequently told that a man is “justified by faith without the deeds of the law,” by St. Paul. But not once are we told that we are “sanctified by faith without the deeds of the law.” On the contrary, we are expressly told by St. James that the faith whereby we are visibly and demonstratively justified before man, is a faith which “if it hath not works is dead, being alone.”

1907 · Augustus Hopkins Strong, Systematic Theology Chapter II. The Reconciliation Of Man To God, Or The Application Of Redemption Through

Union with Christ has one legal fruit—justification; but it has also one moral fruit—sanctification. A really guilty man, when acquitted by judge and jury, does not cease to be the victim of remorse and fear. Forgiveness of sin is not in itself a deliverance from sin. The outward acquittal needs to be accompanied by an inward change to be really effective. Pardon for sin without power to overcome sin would be a mockery of the criminal.

1907 · Frédéric Godet and O. P. Gifford, quoted by Augustus Hopkins Strong, Systematic Theology Chapter II. The Reconciliation Of Man To God, Or The Application Of Redemption Through

Godet: “The work of Jesus in the world is twofold. It is a work accomplished for us, destined to effect reconciliation between God and man; it is a work accomplished in us, with the object of effecting our sanctification. By the one, a right relation is established between God and us; by the other, the fruit of the reëstablished order is secured. By the former, the condemned sinner is received into the state of grace; by the latter, the pardoned sinner is associated with the life of God.... How many express themselves as if, when forgiveness with the peace which it procures has been once obtained, all is finished and the work of salvation is complete! They seem to have no suspicion that salvation consists in the health of the soul, and that the health of the soul consists in holiness. Forgiveness is not the reëstablishment of health; it is the crisis of convalescence. If God thinks fit to declare the sinner righteous, it is in order that he may by that means restore him to holiness.” O. P. Gifford: “The steamship whose machinery is broken may be brought into port and made fast to the dock. She is safe, but not sound. Repairs may last a long time. Christ designs to make us both safe and sound. Justification gives the first—safety; sanctification gives the second—soundness.”

1949 · Louis Berkhof, Systematic Theology 4.10

The Reformers in speaking of sanctification emphasized the antithesis of sin and redemption rather than that of nature and supernature. They made a clear distinction between justification and sanctification, regarding the former as a legal act of divine grace, affecting the judicial status of man, and the latter, as a moral or re-creative work, changing the inner nature of man. But while they made a careful distinction between the two, they also stressed their inseparable connection. While deeply convinced that man is justified by faith alone, they also understood that the faith which justifies is not alone. Justification is at once followed by sanctification, since God sends out the Spirit of His Son into the hearts of His own as soon as they are justified, and that Spirit is the Spirit of sanctification.

1559 · Reformed Churches of France, The French Confession of Faith (Gallic Confession) 22

We believe that by this faith we are regenerated in newness of life, being by nature subject to sin. Now we receive by faith grace to live holily and in the fear of God, in accepting the promise which is given to us by the Gospel, namely: that God will give us his Holy Spirit. This faith not only doth not hinder us from holy living, or turn us from the love of righteousness, but of necessity begetteth in us all good works. Moreover, although God worketh in us for our salvation, and reneweth our hearts, determining us to that which is good, yet we confess that the good works which we do proceed from his Spirit, and can not be accounted to us for justification, neither do they entitle us to the adoption of sons, for we should always be doubting and restless in our hearts, if we did not rest upon the atonement by which Jesus Christ hath acquitted us.

1645 · Thomas Shepard, The Sound Believer Chapter I

We must indeed be made good trees by faith in Christ's righteousness before we can bring forth any good fruits of holiness. God makes us not good trees without being in Christ by faith, no more than we are bad trees in contracting Adam's guilt without our being first in him. God gives us first his Son, (offered in the gospel, and received by faith), and then gives us all other things with him. He doth not justify us without giving us his Son; but having first given him, gives us this also.

1693 · Thomas Manton, Works, vol. XX Sermons on Several Texts of Scripture, Sermons upon 1 John ii. 12-14, Sermon I. 1 John ii. 12

Certain it is that none are pardoned but those that are renewed and born again; for the application of the merit of Christ and the gift of the Spirit are inseparable: 1 Cor. vi. 11, ‘And such were some of you, but ye are sanctified, but ye are justified, in the name of our Lord Jesus, and by the Spirit of our God.’ By the fall we were both unholy and guilty, under the power of sin, and obnoxious to the wrath of God; so that the plaster might be as broad as the sore, we must be sanctified and justified; and as we were first unholy before we were guilty, so doth Christ regenerate us that he may pardon us, and pardon us that he may further sanctify us and make us fit for the Lord’s use. First we are changed by repentance towards God and faith in the Redeemer, and then receive remission of sins: Acts xxvi. 18, ‘To open their eyes, and turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith.’ The one must be done that we may obtain the other.

1771–1772 · George Whitefield, Selected Sermons 44

Firstly, Learn hence the great mistake of those writers and clergy, who, notwithstanding they talk of sanctification and inward holiness, (as indeed sometimes they do, though in a very loose and superficial manner,) yet they generally make it the cause, whereas they should consider it as the effect, of our justification. 'Of him are ye in Christ Jesus, who of God is made unto us, wisdom, righteousness, (and then) sanctification.' For Christ's righteousness, or that which Christ has done in our stead without us, is the sole cause of our acceptance in the sight of God, and of all holiness wrought in us: to this, and not to the light within, or any thing wrought within, should poor sinners seek for justification in the sight of God: for the sake of Christ's righteousness alone, and not any thing wrought in us, does God look favorably upon us; our sanctification at best, in this life, is not complete: though we be delivered from the power, we are not freed from the in-being of sin; but not only the dominion, but the in-being of sin, is forbidden, by the perfect law of God: for it is not said, thou shalt not give way to lust, but 'thou shalt not lust'. So that whilst the principle of lust remains in the least degree in our hearts, though we are otherwise never so holy, yet we cannot, on account of that, hope for acceptance with God. We must first, therefore, look for a righteousness without us, even the righteousness of our Lord Jesus Christ: for this reason the apostle mentions it, and puts it before sanctification, in the words of the text.

1872 · John Wesley, Sermons on Several Occasions 43

We know you believe that we are justified by faith; but do not you believe, and accordingly teach, that we are sanctified by our works?” So it has been roundly and vehemently affirmed for these five-and-twenty years: but I have constantly declared just the contrary; and that in all manner of ways. I have continually testified in private and in public, that we are sanctified as well as justified by faith.

1872 · John Wesley, Sermons on Several Occasions 20

But do not you believe inherent righteousness? Yes, in its proper place; not as the ground of our acceptance with God, but as the fruit of it; not in the place of imputed righteousness, but as consequent upon it. That is, I believe God implants righteousness in every one to whom he has imputed it. I believe “Jesus Christ is made of God unto us sanctification,” as well as “righteousness;” or, that God sanctifies, as well as justifies, all them that believe in him. They to whom the righteousness of Christ is imputed, are made righteous by the spirit of Christ, are renewed in the image of God, “after the likeness wherein they were created, in righteousness and true holiness.”

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.18.5

Fifthly, it was universally admitted that an immoral life is inconsistent with a state of grace; that those who wilfully continue in the practice of sin shall not inherit the kingdom of God. The Protestants while rejecting the Romish doctrine of subjective justification, strenuously insisted that no man is delivered from the guilt of sin who is not delivered from its reigning power; that sanctification is inseparable from justification, and that the one is just as essential as the other.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.18.3

He is thereby justified. He is introduced into a state of favour or grace, and rejoices in hope of the glory of God. (Rom. v. 1-3.) This is, as the Bible teaches, the essential preliminary condition of sanctification. While under the law we are under the curse. While under the curse we are the enemies of God and bring forth fruit unto death. It is only when delivered from the law by the body or death of Christ, and united to Him, that we bring forth fruit unto God. (Rom. vi. 8; vii. 4-6.) Sin, therefore, says the Apostle, shall not reign over us, because we are not under the law. (Rom. vi. 14.) Deliverance from the law is the necessary condition of deliverance from sin.

1875 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 21 (1875) 1217

I have known some describe Sanctification as a sort of foundation, or at least a buttress for the work of Justification. Now, no man is justified because he is sanctified—he is justified because he believes in Him that justifies the ungodly. Sanctification follows Justification. It is the work of the Spirit of God in the soul of a Believer, who, first of all, was justified by believing in Jesus while as yet he was unsanctified.

1891 · G. G. Findlay, The Expositor's Bible: The Epistle to the Galatians The Ethical Application. Chapter v. 13-vi. 10, Chapter XXIII. Christ's Spirit and Human Flesh

No form of religion has escaped being touched by Antinomianism. It is the divorce of piety from morality. It is the disposition to think that ceremonial works on the one hand, or faith on the other, supersede the ethical conditions of harmony with God. Foisting itself on evangelical doctrine this error leads men to assume that salvation is the mere pardon of sin. The sinner appears to imagine he is saved in order to remain a sinner. He treats God's mercy as a kind of bank, on which he may draw as often as his offences past or future may require. He does not understand that sanctification is the sequel of justification, that the evidence of a true pardon lies in a changed heart that loathes sin.

1537 · Martin Luther, The Smalcald Articles XIII. How One is Justified before God, and of Good Works

What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that by faith, as St. Peter says, we acquire a new and clean heart, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it. And such faith, renewal, and forgiveness of sins is followed by good works. And what there is still sinful or imperfect also in them shall not be accounted as sin or defect, even [and that, too] for Christ's sake; but the entire man, both as to his person and his works, is to be called and to be righteous and holy from pure grace and mercy, shed upon us [unfolded] and spread over us in Christ. Therefore we cannot boast of many merits and works, if they are viewed apart from grace and mercy, but as it is written, 1 Cor. 1, 31: He that glorieth, let him glory in the Lord, namely, that he has a gracious God. For thus all is well. We say, besides, that if good works do not follow, faith is false and not true.

1675 · Robert Barclay, Theses Theologicae (the fifteen propositions of the Friends) 7

As many as resist not this light, but receive the same, in them is produced an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blessed fruits which are acceptable to God; by which holy birth, to wit, Jesus Christ formed within us, and working his works in us, as we are sanctified, so we are justified in the sight of God, according to the apostle's words, '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.'

1820 · John Tillotson, Works, Volume 8 185

Others hope to be saved by the righteousness of Christ, without any of their own. But what a presumption is this, to think that any thing that Christ hath done for us, will avail us while we cherish our lusts, and live in the contempt of his laws? “Let no man deceive you; he that doeth righteousness is righteous, even as he is righteous.” The righteousness of Christ shall never be imputed to any for their justification, but those who are “sanctified by the renewing of the Holy Ghost.”

1878 · Charles G. Finney, Lectures on Systematic Theology 40

Now, if I understand the doctrine of salvation by grace, both sanctification and justification are wrought by the grace of God, and not by any works or merits of our own, irrespective of the grace of Christ through faith. If this is the real doctrine of the Bible, what earthly objection can there be to our confessing, professing, and thanking God for our sanctification, any more than for our justification? It is true, indeed, that in our justification our own agency is not concerned, while in our sanctification it is. Yet I understand the doctrine of the Bible to be, that both are brought about by grace through faith, and that we should no sooner be sanctified without the grace of Christ, than we should be justified without it.