SECTION 4. God did, from all eternity, decree to justify all the
elect; and Christ did, in the fullness of time, die for their sins,
and rise again for their justification. Nevertheless, they are not
justified, until the Holy Spirit does in due time actually apply
Christ unto them.

Exposition of 11.4

This section is directed against the Antinomian error, that the
elect were justified from eternity, or when the price of their
redemption was paid by Christ. It is readily admitted that God, from
eternity, decreed to justify the elect; but until the period of
effectual calling they are in a state of wrath and
condemnation.—Ephesians 2:3; John 3:18. The righteousness by which
they are justified was perfected in Christ's death, and the
perfection of it was declared by his resurrection, and they may be
said to have been virtually justified when Christ was acquitted and
discharged as their head and representative; nevertheless, they are
not actually and formally justified until they are vitally united to
Christ by faith.

SECTION 5. God does continue to forgive the sins of those that are
justified; and although they can never fall from the sate of
justification, yet they may by their sins fall under God's fatherly
displeasure, and not have the light of his countenance restored unto
them until they humble themselves, confess their sins, beg pardon,
and renew their faith and repentance.

Exposition of 11.5

As justification is an act completed at once, so those who are
justified cannot come into condemnation: "There is now no
condemnation to them that are in Christ Jesus." Romans 8:1. The sins
which they afterwards commit cannot revoke the pardon which God has
graciously given them; but they may subject them to his fatherly
displeasure, and to temporary chastisements.—Psalm 89:30–33. Here we
must advert to the well-known distinction between judicial and
fatherly forgiveness. Though God, in the capacity of a judge,
pardons all the sins of believers, in the most free and
unconditional manner, in the day of their justification, yet that
forgiveness which, as a father, he bestows upon his justified and
adopted children, is not, in general, given without suitable
preparation on their part for receiving and improving the privilege.
They ought, therefore, to humble themselves before God, make sincere
confession of their offences, renew their faith and repentance, and
earnestly supplicate the removal of his fatherly displeasure, and
the restoration of his paternal smiles.

SECTION 6. The justification of believers under the Old Testament
was, in all these respects, one and the same with the justification
of believers under the New Testament.

Exposition of 11.6

The reverse of this is maintained by Socinians. We shall only
observe, that though "the righteousness of God" is now more clearly
manifested by the gospel, yet it was "witnessed by the law and the
prophets." Romans 3:21. And those, under the Old Testament, who laid
hold upon that righteousness by faith, were as really and fully
justified as believers under the New Testament. Paul, accordingly,
adduces the justification of Abraham as an example of the method in
which believers in all ages must be justified.—Romans 4:3. Though
the everlasting righteousness was not actually brought in until
Christ "became obedient unto death," yet the efficacy of his death
extended to believers under the former as well as under the present
dispensation.

What an invaluable and transcendently glorious privilege is
justification! How unspeakably blessed is the man to whom God
imputes righteousness without works! Delivered from the awful curse
of the broken law, and introduced into a state of acceptance and
favor with God, all penal evil is extracted out of the cup of his
affliction, death itself is divested of its sting, and all things
shall work together for his good. Adorned with the glorious robe of
the Redeemer's righteousness, he shall stand before the
judgment-seat undismayed, while the exalted Savior and Judge shall
bid him welcome to that state of final and everlasting blessedness
which God has prepared for him, saying, "Come, you blessed of my
Father, inherit the kingdom prepared for you from the foundation of
the world." But where will the sinner and the ungodly appear in that
day when the Son of man shall sit upon the throne of his glory, and
summon them before his august tribunal to receive their final doom?
How will the impenitent and unbelieving—all who have not submitted
to the righteousness of God—then "call to the mountains and rocks to
fall upon them and hide them from the face of Him that sits on the
throne, and from the wrath of the Lamb." Let those who have hitherto
been laboring to establish their own righteousness cease from the
their attempt—let them receive the gift of righteousness which is
presented for their acceptance in the offer of the gospel and let
them plead this perfect and glorious righteousness, and improve it
by faith, as the sole ground of all their expectations from a God of
grace either in time or through eternity. Renouncing all dependence
on their own works of righteousness, let them, like Paul, desire to
"win Christ, and be found in him, not having their own
righteousness, but that which is through the faith of Christ, the
righteousness which is of God by faith."



12. Of Adoption

All those that are justified, God given, in and for his only Son
Jesus Christ, to make partakers of the grace of adoption: by which
they are taken into the number, and enjoy the liberties and
privileges of the children of God; have his name put upon them,
receive the Spirit of adoption; have access to the throne of grace
with boldness; are enabled to cry, Abba, Father; are pitied,
protected, provided for, and chastened by him as by a father; yet
never cast off, but sealed to the day of redemption, and inherit the
promises, as heirs of everlasting salvation.

Exposition of Ch. 12

All men are the children of God in respect of their creation; for
"we are all his offspring." "Have we not all one Father? Has not one
God created us?"—Malachi 2:10. The members of the visible Church are
the children of God in respect of an external federal relation. They
are the visible family of God on earth, and enjoy peculiar
privileges. At a very early period, the professors of the true
religion were denominated "the sons of God." Genesis 6:2. God having
chosen Israel for his peculiar people, and conferred upon them many
privileges which he did not grant to other nations, and the
knowledge and worship of the true God being maintained among them,
while all other nations were sunk in ignorance and idolatry, they
were called "the sons of God." The Lord commanded Pharaoh to be told
concerning Israel, "He is my son, even my firstborn." Exodus. 4:22.
This is a great blessing; but many who enjoy it are not really the
children of God, and shall at last be cast out into utter
darkness.—John 8:44; Matthew 8:12. In a far higher sense are all
those that are justified the children of God. They are made
partakers of the grace of adoption. Among men, adoption signifies
that act by which a person takes the child of another into the
place, and entitles him to the privileges, of his own son. Spiritual
adoption is that act by which God receives sinners into his family,
and gives them a right to all the privileges of his children.
Sinners are naturally "the children of the devil," aliens to the
family of God, and heirs of wrath; by adoption they are translated
out of the family of Satan into the family of Heaven, and thus
admitted to fellowship with Jesus Christ, the only begotten Son of
God, as their elder brother, with all the holy angels, and with all
the saints—both those on earth and those in Heaven. Thus far there
is a resemblance between civil and spiritual adoption, but there are
also important points in which they differ. Men adopt a stranger to
supply a defect, but God had no such inducement to adopt any of the
children of Adam; for he is infinitely blessed in himself, and he
had "a well-beloved Son," who was the object of his ineffable
delight. Men usually adopt only one to be their son and heir, but
God receives an innumerable multitude into his family, and "brings
many sons to glory." Men are always influenced by some real or
supposed excellence in the person to whom they show this kindness;
but those whom God adopts are altogether destitute of any good
qualifications to recommend them to his favor. Adoption, being a
change of state, is completed at once, and is equally the privilege
of all that truly believe in Christ.—Galatians 3:26, 28. Some of the
children of God may excel others in gifts and gracious qualities;
but the filial relation to God is the same in all. This high
privilege entirely flows from the free and sovereign grace of God.
In the bestowment of this blessing there is a display of love and
grace which surpasses expression, and calls forth the admiration of
all who are partakers of it. "Behold, what manner of love the Father
has bestowed upon us, that we should be called the sons of God?"—1
John 3:1. But divine grace could only be dispensed to the guilty in
a way consistent with the claims of justice, and the honor of the
law. Had God received such rebels into his favor and family without
demanding a satisfaction for their offences, this would have sullied
the glory of his perfections, and dishonored the law which they had
violated. This privilege, therefore, is bestowed on the ground of
the obedience and satisfaction of Christ, as the meritorious cause
thereof. "When the fullness of the time was come, God sent forth his
Son, made of a woman, made under the law, to redeem them that were
under the law, that we might receive the adoption of sons."
Galatians 4:4, 5. How amazing the condescension and grace of our
Lord Jesus Christ who endured the curse of the law, that the
forfeiture of our sonship might be reversed! As he procured this
privilege for us by an invaluable price, so it is only when we are
united to him by faith that we become actually interested in it. "As
many as received him, to them gave he power to become the sons of
God, even to them that believe on his name." John 1:12.

We shall now take a cursory view of the inestimable privileges of
the children of God.

1. They obtain a new name. A stranger taken into the family of
another, received the name of the adopter, and those whom God adopts
"are called by a new name, which the mouth of the Lord has named,"
even by the honorable and endearing name of "the sons and daughters
of the Lord Almighty." Isaiah 62:2; 2 Corinthians 6:18.

2. They receive the spirit of adoption. Romans 8:15; Galatians 4:6.
The Spirit implants in them the dispositions of children, and
transforms them into the image of God's dear Son—he witnesses with
their spirits that they are the sons of God—he seals them to the day
of redemption, and is the earnest of their inheritance until the
redemption of the purchased possession.—Romans 8:16; Ephesians 1:13,
14.

3. They have access to the throne of grace with boldness. God allows
his children to draw near to him with freedom, to pour out their
hearts before him, to make all their requests known to him; and they
may cherish this confidence, that if they ask anything according to
his will, he hears them.—1 John 5:14.

4. They are the objects of God's fatherly sympathy and pity. He
knows their frame, and remembers that they are but dust; and when he
sees it necessary to correct them, he feels for them with the
affections of parental compassion.—Psalm 103:13.

5. They enjoy the protection of their heavenly Father. Numerous are
their spiritual enemies, and manifold the dangers to which they are
exposed; but he who neither slumbers nor sleeps, watches over them
with unwearied care. He gives his angels charge concerning them, who
encamp around them, and, in ways unknown to us, perform many kind
offices for them.—Psalm 34:7; Hebrews 1:14.

6. They are provided for by their heavenly Father. He knows they
need his providential favors in this world, and these he does not
withhold.—Matthew 6:30–32; Psalm 34:9, 10. For their souls he has
made suitable provision in his Word, and he communicates to them
supplies of grace according to their diversified
circumstances.—Philippians 4:19.

7. Paternal correction is not withheld when necessary.—Hebrews 12:6.
This, indeed, they are apt to regard as a punishment rather than a
privilege; but it is the fruit of paternal love, it is intended for
their profit, and is promised as a blessing.—Psalm 89:30–34. These
corrections, though not for the present joyous, but grievous,
promote their spiritual advantage; and many of God's children have
acknowledged, from their happy experience, that it was good for them
to be afflicted.—Psalm 94:12; 119:67, 71; Job 5:17.

8. Unfailing establishment in their state of sonship, and in all the
privileges connected with that state. As their heavenly Father will
never cast them off, so he secures that they shall not totally and
finally depart from him.—Jeremiah 32:40.

9. They are heirs of all the promises. These are exceeding great and
precious; they are adapted to every condition in which the children
of God can be placed; and faithful is He who has promised.—Hebrews
6:12, 17.

10. They are heirs of a rich and glorious inheritance, which is
reserved for them in heaven.—1 Peter 1:4. They are said to be "heirs
of salvation." Hebrews 1:14; "heirs of the grace of life,"—1 Peter
3:7; "heirs of the kingdom,"—James 2:5; and "heirs of God." Romans
8:17.

How dignified are all true believers! What character so honorable as
that of the sons of God! True, the dignity to which they are
advanced is not conspicuous to the world, nor always discerned by
themselves; but the day of the revelation of Jesus Christ will be
the day of "the manifestation of the sons of God." Then will Christ
acknowledge them as his brethren before the assembled world, and put
them in full possession of that inheritance which he has gone to
prepare for them. Let them, therefore, look for his glorious
appearing; and, in the meantime, let them act in accordance with
their high character and their exalted prospects—walking as the sons
of God, harmless and without rebuke, and shining as lights in the
world.



13. Of Sanctification

SECTION 1. They who are 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, by his Word and Spirit dwelling in them; the dominion
of the whole body of sin is destroyed, and the several lusts thereof
are more and more weakened and mortified, and they more and more
quickened and strengthened in all saving graces, to the practice of
true holiness, without which no man shall see the Lord.

SECTION 2. This sanctification is throughout in the whole man, yet
imperfect in this life; there abide still some remnants of
corruption in every part: whence arises a continual and
irreconcilable war; the flesh lusting against the Spirit, and the