Sanctification is:
I. The invariable result of that vital union with Christ which true faith gives to a Christian
The faith which has not a sanctifying influence on the character is no better than the faith of devils.
II. The outcome and inseparable consequence of regeneration
Where there is no holy life, there has been no holy birth.
III. The only certain evidence of that indwelling of the Holy Spirit which is essential to salvation.
The Spirit is compared to the wind; and, like the wind, He cannot be seen by our bodily eyes. But, just as we know there is a wind by the effect it produces on waves and trees and smoke, so we may know the Spirit is in a man by the effects He produces in the man’s conduct.
IV. The only sure mark of God’s election.
If there is one thing clearly and plainly laid down about election, it is this — that elect men and women may be known and distinguished by holy lives.
V. A reality that will always be seen.
Light may be very dim; but if there is only a spark in a dark room, it will be seen. Life may be very feeble; but if the pulse only beats a little, it will be felt. It is just the same with a sanctified man; his sanctification will be something felt and seen, though he himself may not understand it
VI. A reality for which every believer is responsible.1
Every man has power to ‘forefit their soul’. But while I hold this I maintain that believers are eminently and peculiarly responsible, and under a special obligation to live holy lives. They are not as others, dead and blind and unrenewed; they are alive unto God and have light and knowledge and a new principle within them. Whose fault is it, if they are not holy — but their own? On whom can they throw the blame, if they are not sanctified — but themselves? God, who has given them grace and a new heart and a new nature, has deprived them of all excuse if they do not live for his praise.
This is a point which is far too much forgotten. A man who professes to be a true Christian, while he sits still, content with a very low degree of sanctification (if indeed has has any at all), and coolly tells you he ‘can do nothing’ is a very pitiable sight, and a very ignorant man! Against this delusion, let us watch and be on our guard. The Word of God always addresses its precepts to believers as accountable and responsible beings. If the Saviour of sinners gives us renewing grace and calls us by His Spirit, we may be sure that He expects us to use our grace and not to go to sleep. (emphasis mine)
VII. A thing which admits of growth and degrees.
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. In short, they ‘grow in the grace’ as Peter exhorts believers to do, and ‘do this more and more’, according to the words of Paul. (2 Peter 3:18, 1 Thessalonians 4:1)
VIII. Dependent greatly upon the diligent use of scriptural means.
Let men call this a legal doctrine if they please, but I will never shrink from declaring my belief that there are no ‘spiritual gains without pains’. Our God is a God who works by means, and He will never bless the soul of that man who pretends to be so high and spiritual that he can get on without them.
IX. A thing which does not prevent a man having a great deal of inward spiritual conflict.
A true Christian is one who has not only peace of conscience but war within. HE may be known by his warfare as well as by his peace.
X. A thing which cannot justify a man, yet it pleases God.
For all this (clear teaching that the we are not declared righteous on the basis of our works), the Bible distinctly teaches that the holy actions of a sanctified man, although imperfect, are pleasing in the sight of God. ‘…with such sacrifices God is pleased'(Hebrews 13:16); ‘…obey your parents … for this pleases the Lord’ (Colossians 3:20); ‘… we keep his commands and do what pleases him’ (1 John 3:22). Let this never be forgotten, for it is a very comforting doctrine.
XI. A thing which will be found absolutely necessary as a witness to our character, in the great day of judgment.
He who supposes works are of no importance because they cannot justify us is a very ignorant Christian.
XII. Absolutely necessary in order to train and prepare us for heaven.
Most men hope to go to haven when they die, but few, it may be feared, take the trouble to consider whether they would enjoy heaven if they got there. Heaven is essentially a holy place; its inhabitants are all holy; its occupations are all holy. To be really happy in heaven, it is clear and plain that we must be somewhat trained and made ready for heaven while we are on earth…
The favorite idea of many, that dying men need nothing except absolution and forgiveness of sins to fit them for their great change, is a profound delusion. We need the work of the Holy Spirit — as well as the work of Christ; we need renewal of the heart — as well as the atoning blood; we need to be sanctified — as well as to be justified
All quotations above are from JC Ryle in his classic work “Holiness”; specifically, the chapter on sanctification.
- In my judgment, this is by far the most misunderstood facet of how God sanctifies his people. Many cringe when hearing preaching which multiplies commands and few who preach dare to give commands to their hearers. They would cringe at the Apostle Paul, who, in each letter he wrote to the churches under the inspiration of the Holy Spirit gave strong exhortations. And likewise at Timothy’s preaching whom Paul commanded to “teach, correct, rebuke, exhort” and so on.
The Westminster Confession of Faith, Chapter 19, Article 5 agrees with Ryle here when it says we are under a stronger obligation to obey than others who are not in union with Christ.
Affirmation eight further elaborates on this point when it says “God uses means.” We are not “zapped” into our sanctification. God uses his chosen means, which are made holy by his choice and purpose with them, to sanctify us. Yet he also incorporates our renewed wills, affections, and mind to appropriate those means in the exercise of our faith. This is what I believe Ryle is getting at when he says we are responsible for how we “use” God’s grace.
