The WESTMINSTER LARGER Catechism

WLC 77. Wherein do justification and sanctification differ?

A. Although sanctification be inseparably joined with justification,1 yet they differ, in that God in justification imputeth the righteousness of Christ;2 in sanctification His Spirit infuseth grace, and enableth to the exercise thereof;3 in the former, sin is pardoned;4 in the other, it is subdued:5 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;6 the other is neither equal in all,7 nor in this life perfect in any,8 but growing up to perfection.9

Proofs

11 Cor 6:11; 1:30; 2Rom 4:6, 8; 3Ezk 36:27; 4Rom 3:24–25; 5Rom 6:6, 14; 6Rom 8:33–34;
71 Jn 2:12–14; Heb 5:12–14; 81 Jn 1:8, 10; 92 Cor 7:1; Phil 3:12–14

We have seen what is justification (WLC 70) and what is sanctification (WLC 75). We saw also that justification and sanctification will always go hand in hand (see notes on WLC 75). They are as we see in this question "inseparably joined" together. One who is justified by faith must have faith. One who has faith must be regenerate. And if he is regenerate, he must grow in sanctification. Or to put it in another way: if a man claims to be justified but knows no sanctification, he could not possibly be truly justified, for his faith could not be a true faith, for "faith without works is dead" (Jas 2:26). Likewise a man who neither believes that Christ died for him nor is resting upon Christ for his salvation is not justified. Such a man may claim sanctification, but the truth is that he simply cannot be truly experiencing sanctification. This is so because it is in Christ that we obtain our heavenly inheritance (see Eph 1:11). Only such as believe in Christ for their salvation will experience the "exceeding greatness of his power" (Eph 1:19).

Everyone who is justified will be sanctified; and everyone who is sanctified must first be justified. That is a fact we must not forget. But we must equally not forget that justification and sanctification are very different.

In particular, five differences are highlighted in this question.

First, justification is a judicial declarative act in which the righteousness of Christ is imputed or credited to the sinner so that he is accounted as righteous in God’s sight. On the other hand, sanctification involves an actual work of grace of God’s spirit in the heart of the sinner so that he is enabled to live righteously and also to grow in holiness.

Secondly, in justification, sin is pardoned because its penalty has been paid for by Christ; while in sanctification, the sinful inclinations or corruptions remaining in the justified saint is subdued by the Spirit of Christ.

Thirdly, justification is a single act that is completed in a moment, while sanctification is a progressive work that lasts a whole lifetime. In justification, the sinner is declared perfectly righteous in the sight of God. In sanctification, the sinner is made more and more inclined to righteousness in his soul. Therefore, we may say that justification makes us equally righteous (with the righteousness of Christ), while we enjoy different levels of personal sanctification.

 

Justification

Sanctification

Nature

Relative change
of status in God’s sight

Real change
in the whole man

Matter

Righteousness of Christ Imputed

Inherent righteousness Imparted

Form

A judicial declaration on God’s part

Actual work on the soul by the Spirit of God

Duration

Punctiliar,
at once

Progressive,
over a life time

Result

Title to heaven

Meetness for heaven

 

We may summarise the differences according to the table above.

But there are two corollaries that we must take careful note of.

First, we must realise that we are accepted before God on account of our justification rather than our sanctification. This is an important doctrine, for unless we understand that, we can have no assurance of God’s love or reconciliation with Him. It is because Rome mixes justification with sanctification, that they not only deny that a believer can have full assurance of salvation, but also that good works are meritoriously necessary for salvation. Protestantism maintains that good works is an evidence of salvation, Rome teaches that you must do good to be saved. The difference is subtle, but it makes one serve the Lord legalistically, while the other serves the Lord out of love and gratitude.

Secondly, we must realise that while it pleases God that we cannot be perfect in personal holiness in this life, yet, it is our duty to make use of the means that we may grow up to perfection. Sanctification is a work of God’s Spirit, but He generally works to sanctify us with the appointed means such as reading and hearing of scripture, the sacraments and prayer. Such as would not make use of the means cannot expect sanctification. Such as would make use of the means are made more and more meet for heaven. And more and more they have their hearts enlarged that they have greater and greater capacity to enjoy the blessings of heaven. In heaven, every cup will be full on account of justification, but our cups will be of different capacities depending on our sanctification. W