Justification and sanctification are inseparable concomitants. Indeed, they are not to be confounded, but withal they ought not to be severed. Distinguished they must be, divided they cannot; and therefore they are fitly called twins in the womb of free grace.
A believer is to do nothing for justification, only believe and be saved; though the law be a rule for everyone that believes to walk by, it is not for justification. But if you do not put a difference between justification wrought by the man Christ without and sanctification wrought by the Spirit of Christ within, teaching believers their duty to their God for His love in giving Christ, you are not able to divide the word aright; but contrariwise, you corrupt the word of God and cast stumbling blocks before the people and will certainly one day most deeply smart for your folly, except you repent.
Justification and sanctification are inseparable companions; distinguished they must be, but divided they can never be. Where sin is pardoned, the gift of sanctity is still conferred. It is weakness, it is wickedness, for a man to conclude that he is in an elected and justified state when he has nothing, when he has not the least thing to evidence himself to be in a sanctified state. Both justification and sanctification have had a necessary respect to the salvation of all those that shall go to heaven.
O sirs! The same Spirit that witnesses to a Christian in his justification can shine upon his graces and witness to him his sanctification as well as his justification, and without all controversy, it is as much the office of the Spirit to witness to a man his sanctification as it is to witness to him his justification (1 Cor. 2:12; 1 John 4:13–14).
Sanctification and justification are both of them benefits of the covenant of grace, and therefore to evidence the one by the other can be no turning aside to the covenant of works (Jer. 33:8–9; Heb. 8:10, 12). You may run and read in the covenant of grace that he that is justified is also sanctified, and he that is sanctified is also justified; and therefore, why may not he that knows himself to be really sanctified upon that very ground safely and boldly conclude that he is certainly justified.
God did not send Christ into the world to be the Savior of all, but only for His elect. Christ suffered as a Surety and High Priest, and the merits of Christ and their application are inseparable.
In sanctification something is actually imparted
to us, in justification it is only imputed. Justification is based entirely upon the work Christ wrought for us, sanctification is principally a work wrought in us.
He who is lazy in temporal matters will be lazy in spiritual matters, and he who is diligent in spiritual matters will be diligent in temporal matters.