Q33. What is justification?
A. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.
Q1. From whence is the word justification borrowed?
A. Being a law-word, it is borrowed from courts of justice among men, when a person arraigned is pronounced righteous, and, in court, openly absolved.
Q2. How does it appear, that justification denotes an act of jurisdiction, and not an inward change upon the soul?
A. From its being opposed to condemnation, which all own to consist, not in the infusing of wickedness into a person, but in passing sentence upon him, according to the demerit of his crime, Psalm 109:7.
Q3. What is it, then, to justify a person?
A. It is not to make him righteous, but to declare him to be so, upon a legal ground, and trial of a judge, Isaiah 43:9, 26.
Q4. Who is the author or efficient cause, of our justification?
A. It is God himself; for, it is God that justifieth, Rom. 8:33.
Q5. Is it God essentially, or personally considered?
A. God essentially considered, in the person of the Father, is the justifier, in respect of judiciary power and authority, Rom. 3:26; and our Lord Jesus Christ, in respect of the dispensation, or exercise of that power, Acts 5:31.
Q6. In what respect is the Spirit said to justify? 1 Cor. 6:11.
A. As the applier of the blood or righteousness of Christ, by which we are justified, Titus 3:5.
Q7. In what state is a sinner before justification?
A. In a state of sin and guilt, Rom. 3:9, and, consequently, in a state of wrath and condemnation, Gal. 3:10.
Q8. How can God justify the ungodly?
A. Every elect sinner, however ungodly in himself, yet, upon union with Christ, has communion with him in his righteousness, and on this account he is justified, Isaiah 45:25 - "In the Lord shall all the seed of Israel be justified."
Q9. Why have elect sinners communion with Christ in his righteousness, upon their union with him?
A. Because their sins having been imputed to him from eternity, he became legally one with them, transferring their debt to himself, and undertaking to pay the same, Isaiah 53:6; wherefore, upon union with him by faith, his perfect satisfaction is imputed to them, as if they had made it themselves, 2 Cor. 5:21.
Q10. Why is justification called an act?
A. Because, like the sentence of a judge, it is completed at once, and not carried on gradually like a work of time, Deut. 25:1.
Q11. What is the moving cause of justification, or what kind of an act is it?
A. It is an act of God's free grace, Rom. 3:24 - "Being justified freely by his grace through the redemption that is in Christ Jesus."
Q12. How can free grace be the moving cause of our justification, when it is "through the redemption that is in Christ Jesus?"
A. Because the redemption that is in Christ, is the channel through which justifying grace runs freely to us, Eph. 1:7.
Q13. What are the constituent parts of justification?
A. They are two; that in which he pardons all our sins, Rom. 6:7; and that in which he accepts us as righteous in his sight, Eph. 1:6.
Q14. What is the pardon of sin?
A. It is God's absolving the sinner from the condemnation of the law, on account of Christ's satisfaction for sin, Rom. 8:1.
Q15. Why is the pardon of sin set before the accepting us as righteous, in the answer?
A. Because, till the sentence of the broken law be dissolved by pardon, it is impossible that our persons can be accepted, or any blessing of the covenant conferred upon us, Heb. 8:10-13; where, after a great many other promised blessings, it is added, ver. 12 - "For I will be merciful to their unrighteousness," &c., intimating that the pardon of sin led the way to other covenant blessings.
Q16. What is it in sin that pardon removes?
A. The guilt of it, which is a person's actual obligation or liability to eternal wrath, on account thereof, Eph. 2:3.
Q17. Can the guilt of sin ever recur upon a pardoned person?
A. No; the obligation to punishment, being once taken off, can never recur again; because "there is no condemnation to them that are in Christ Jesus," Rom. 8:1.
Q18. Will future sins revoke a former pardon?
A. No; future sins may provoke the Lord to withdraw the sense of former pardon, but can never revoke the pardon itself; because "The gifts and calling of God are without repentance," Rom. 11:29.
Q19. What sins are pardoned in justification?
A. All our sins whatsoever, Psalm 103:3 - "Who forgiveth ALL thine iniquities."
Q20. How are sins past and present pardoned?
A. By a formal remission of them, Psalm 32:5 - "Thou forgavest the iniquity of my sin."
Q21. How are sins to come, pardoned?
A. By securing the non-imputation of them, as to the guilt of eternal wrath, Rom. 4:8 - "Blessed is the man to whom the Lord will not impute sin."
Q22. If the non-imputation of eternal wrath, as to future sins, be secured, why do the saints pray for the pardon of them when committed?
A. Because the guilt or liability to fatherly anger is contracted by the commission of them; and, therefore, they pray for the removal of that guilt, Psalm 51:12 - "Restore unto me the joy of thy salvation."
Q23. Is repentance a condition of pardon?
A. No; because this would bring in works into the matter of our justification before God, quite contrary to scripture, which tells us, that "a man is not justified by the works of the law, but by the faith of Jesus Christ," Gal. 2:16.
Q24. How do you prove, that repentance has not the same interest as faith, in our justification?
A. From this, that in scripture we are frequently said to be justified by faith, but never said to be justified by repentance.
Q25. Is it not affirmed in our Confession, "that repentance is of such necessity to all sinners, that none may expect pardon without it?"43
A. The meaning is, that repentance is such an inseparable concomitant of pardon, that no pardoned person continues to be impenitent, 2 Sam. 12:13; Matt. 26:75.
Q26. If none can expect pardon, without expecting repentance along with it; will it not therefore follow, that repentance is a condition of pardon?
A. Not at all; for if repentance cannot so much as have the least instrumentality in pardon, it can never be the condition of it, nor have the smallest influence in causing it.44
Q27. How does it appear that repentance has not the least instrumentality in pardon?
A. It appears evidently from this, that faith is the sole instrument of receiving Christ and his righteousness; without receiving of which there can be no pardon, John 8:24 - "If ye believe not that I am he, ye shall die in your sins."
Q28. Does God do any more in justification than freely pardon all our sins?
A. Yes; he likewise accepts us as righteous in his sight, Eph. 1:6.
Q29. Why is the accepting us as righteous joined with pardon, in justification?
A. Bec:use, though among men a criminal may be pardoned, and neither declared righteous nor received into favour, yet it is not so with God; for whom he forgives, he both accounts their persons righteous in his sight, and receives them into perpetual favour, Rom. 5:8-10.
Q30. How can a holy and righteous God, whose judgment is according to truth, accept sinners as righteous without a perfect righteousness?
A. He accepts them as righteous only for the righteousness of Christ, which is perfect, and becomes truly theirs through faith, Jer. 23:6; Isaiah 45:24.
Q31. By what right does the surety-righteousness become theirs?
A. By the right of a free gift received, and the right of communion with Christ.
Q32. How does it become theirs by the right of a gift received?
A. In as much as Christ's righteousness being made over in the gospel, as God's gift to sinners, it is by faith actually claimed and received; hence called the GIFT of righteousness, Rom. 5:17.
Q33. How does Christ's surety-righteousness become theirs by right of communion with him?
A. In as much as sinners being united to him by faith, have thus communion or a common interest with him in his righteousness, Phil. 3:9.
Q34. When is it, then, that, according to truth, God accepts us as righteous in his sight?
A. When Christ's surety-righteousness is actually reckoned ours, and we made the righteousness of God in HIM, 2 Cor. 5:21, upon this account precisely, and no other, are we accepted of God as righteous; the righteousness of GOD being UPON all them that believe, Rom. 3:22.
Q35. What is the matter of our justification, or that for which we are justified?
A. The RIGHTEOUSNESS of Christ only; hence he is called, "The Lord our Righteousness," Jer. 23:6.
Q36. In what does the righteousness of Christ consist?
A. In the holiness of his human nature, his righteous life, and satisfactory death.45
Q37. Can law or justice reach the person who is under the covering of the surety righteousness?
A. By no means; for "Who shall lay any thing to the charge of God's elect? - It is Christ that died, yea, rather, that is risen again," Rom. 8:33, 34.
Q38. Is the righteousness of Christ meritorious of our justification?
A. Yes; because of the infinite dignity of his person; for, though he "took upon him the form of a servant, yet, being in the form of God, he thought it no robbery to be equal with God," Phil 2:6, 7.
Q39. How is the righteousness of Christ commonly divided?
A. Into his active and passive obedience.
Q40. What is his active obedience?
A. The holiness of his nature and righteousness of his life, in full and perfect conformity to the whole law, without the least failure, either of parts, or degrees of obedience to the end, Matt. 5:17, 18.
Q41. What is his passive obedience?
A. His satisfaction for sin, by enduring the infinite execution of the curse, upon him in his death, Gal. 3:13, to the full compensation of all the injuries done to the honour of an infinite God, by all the sins of an elect world, Eph. 5:2.
Q42. Why does his satisfactory death, as well as his righteous life, get the name of obedience? Phil. 2:8.
A. Because his sufferings and death were entirely voluntary, and in most profound submission to the commandment which he had received of his Father, John 10:18.
Q43. What is the formal cause of our justification, or that by which Christ's righteousness is made ours?
A. It is its being imputed to us, Rom. 4:6.
Q44. What is it to impute Christ's righteousness to us?
A. It is God's accounting or reckoning it to us, as if we had obeyed the law, and satisfied justice in our own persons, and dealing with us accordingly, Rom. 4:4; 8:4; 2 Cor. 5:21.
Q45. Upon what ground or foundation is Christ's righteousness imputed to us?
A. Upon the ground of his representing us from eternity, and our union with him in time, Isaiah 53:5.
Q46. What necessity is there for the imputation of Christ's passive obedience?
A. Because without the imputation of it, we could have no legal security from eternal death, Rom. 5:9.
Q47. What necessity is there for the imputation of Christ's active obedience?
A. Because without the imputation of it, we could have no legal title to eternal life, Rom. 6:23.
Q48. If Christ, as man, gave obedience to the law for himself, how can his active obedience be imputed to us?
A. Though the human nature, abstractly considered, be a creature, yet never subsisting by itself, but in the person of the Son of God, the acts of obedience performed in it were never the acts of a mere man, but of him who is God-man, Mediator; and, consequently, acts of obedience, not for himself, but for us, Gal. 4:4, 5.
Q49. If Christ's active obedience be imputed to us, are we not released from any obligation to yield obedience to the law in our own persons?
A. We are only released from an obligation to yield obedience to the law as a covenant of works, not released from obedience to it as a rule of life, Gal. 2:19.
Q50. Is the righteousness of Christ, itself, imputed to us, or only its effects?
A. As the guilt itself of Adam's first sin is imputed to all his posterity, by which judgment comes upon all men to condemnation, so, the righteousness of Christ itself is imputed to all his spiritual seed, by which the free gift comes upon them all unto justification of life, Rom. 5:18.
Q51. What is the difference between the imputation of our sins to Christ, and the imputation of his righteousness to us?
A. Our sins were imputed to Christ as our Surety, only for a time, that he might take them away; but his righteousness is imputed to us to abide with us for ever; hence called an everlasting righteousness, Dan. 9:24.
Q52. Why are we said to be pardoned and accepted only for the righteousness of Christ?
A. Because a sinner can have no other plea before God, for pardon and acceptance, but Christ's fulfilling all righteousness, as the only condition of the covenant, Isaiah 45:24.
Q53. What is the instrumental cause of our justification?
A. It is twofold; namely, external and internal.
Q54. What is the external instrumental cause?
A. The GOSPEL; because the righteousness of God is revealed in it, and brought near to us as a free gift, Rom. 1:17, 5:17, and 10:8.
Q55. What is the internal instrumental cause of our Justification?
A. It is faith, Rom. 10:10.
Q56. Why is faith the instrument of our justification?
A. To show that our justification is wholly of grace; it being the nature of faith to take the gift of righteousness freely, without money, and without price; "therefore it is of faith, that it might be by grace," Rom. 4:16.
Q57. What, then, is the instrumentality of faith in our justification?
A. It is merely the hand that receives and applies the righteousness of Christ, by which we are justified.46
Q58. Is the grace of faith or any act of it, imputed to a sinner for justification?
A. No; for, "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness," Rom. 4:5.
Q59. What is the difference between saving faith, and justifying faith?
A. Saving, faith receives and rests upon Christ in all his offices, as "of God made unto us wisdom, and righteousness, and sanctification, and redemption;" but justifying faith, receives and rests upon him, more particularly, in his priestly office, for pardon and acceptance, on account of his meritorious righteousness, Phil. 3:9 - "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."
Q60. Why is the righteousness of Christ said to be received by faith alone?
A. That works may be wholly excluded from having any share in our justification, less or more, Rom. 3:28 - "Therefore we conclude, that a man is justified by faith, without the deeds of the law."
Q61. If good works have no influence upon our justification, of what use are they to the justified?
A. Though they cannot justify us before God, yet they are good "evidences" of our justification, being the fruits of a true and lively faith, James 2:18, they "adorn the profession of the gospel, Titus 2:11, 12; stop the mouths of adversaries, 1 Pet. 2:15; and glorify God, John 15:8."47
Q62. If faith's receiving of Christ's righteousness justify us, does not faith justify as a work?
A. It is not properly the receiving, or any other act of faith, that justifies us, but the righteousness of Christ RECEIVED, Rom. 3:22; even as it is not the hand that nourishes us, but the food which we take by it.
Q63. If we are justified by faith alone, why is it said, James 2:24, "That by works a man is justified, and not by faith only?"
A. This is to be understood of justifying, or evidencing the reality of our faith before men, and not of justifying our persons before God.
Q64. When is it that God justifies the ungodly?
A. "Though from eternity God decreed to justify all the elect," yet "they are not" actually "justified, until the Holy Spirit does, in due time, apply Christ," and his righteousness "unto them, Titus 3:5-7."48
Q65. How were believers, under the Old Testament, justified?
A. "Their justification was, in all respects, the same with the justification of believers, under the New Testament," Gal. 3:9; Heb. 13:8.49
Q66. What may we learn from this important doctrine of justification?
A. That all ground of pride and boasting is taken away from the creature, Rom. 3:27: that faith itself, by laying hold upon the surety righteousness without us, is nothing else than a solemn declaration of our poverty and nakedness; and that, therefore, it is our duty to glory only in Christ Jesus, saying, "Surely - in the Lord have we righteousness and strength," Isaiah 45:24.:
Q1. What are the parts of justification?
A. It consists of two parts. FIRST, The pardon of sin; Acts 13:39. And by him all that believe are justified from all things, from which you could not be justified by the law of Moses. SECONDLY, The acceptance of our persons as righteous; Romans 5:1, 2, 3. Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
Q2. Whose act is it to justify sinners?
A. It is the act of God alone; Romans 8:33. It is God that justifies. Man's justifying of himself is nothing: Luke 16:15. And he said unto them, You are they which justify yourselves before men, but God knows your hearts; for that which is highly esteemed among men, is abomination in the sight of God. Nor other men's justifying of us; Revelation 3:1. I know your works, that you have a name to live, and are dead.
Q3. Is there anything in man to merit his justification?
A. No; it is an act of free grace in God; Romans 3:24. Being justified freely by his grace, through the redemption which is in Jesus Christ.
Q4. If it be not for any inherent righteousness; how then?
A. It is for the righteousness of Christ imputed to us; Romans 4:6. Even as David also describes the blessedness of the man unto whom God imputes righteousness without works.
Q5. How is Christ's righteousness made ours?
A. By application of it to us by faith; Galatians 2:16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by faith in Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.
Q6. Is it not partly by Christ's righteousness made ours, and partly our own?
A. No; by Christ's righteousness, without any mixture of ours; Romans 3:28. Therefore we conclude, that a man is justified by faith without the deeds of the law.
Q7. But does not James say otherwise, James 2:14. What does it profit, my brethren, though a man say he has faith and have not works; Can faith save him?
A. The two apostles contradict not one another; Paul speaks of justification before God; and James of justifying our faith before men.
Q8. Is no regard then to be had to good works?
A. Yes, very great; they that believe must be careful to maintain good works; Titus 3:8. That they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
Q9. Why can none be justified by works?
A. Because all are guilty before God; Romans 3:29. Is he the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also. And the law curses all that are under guilt; Galatians 3:10. Cursed is every one that continues not in all things which are written in the book of the law to do them.
Q10. What is the first inference from hence?
A. The happy state of believers who are now at peace with God; Romans 5:1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. And whom he justifies he glorificth. Romans 8:30. Whom he justified, them he also glorified.
Q11. What is the second inference from hence?
A. The excellency and necessity of faith; Romans 3:30. The circumcision is justified by faith, and the uncircumcision through faith.
Q12. What is the third inference?
A. That the greatness of sin is no bar to faith, since it is the righteousness of Christ that justifies; 2 Corinthians 5:21. For he has made him to be sin for us, who knew no sin, that we may be made the righteousness of God in him.
Q13. What is the last inference?
A. That believers ought to be exceeding humble, and far from boasting. The law of faith excludes boasting; Romans 3:27. Where is boasting then? It is excluded: By what law? of works? nay, but by the law of faith. Of Adoption
Q1. Have we all need to be justified?
A. Yes: For we are all guilty before God, Rom. 3:19.
Q2. Is it enough if we justify ourselves?
A. No: If I justify myself my own mouth shall condemn me, Job 9:20.
Q3. Is it enough if our neighbours justify us?
A. No: For that which is highly esteemed among men is abomination in the sight of God, Luke 16:15.
Q4. Must it be God's act then?
A. Yes: It is God that justifieth, Rom. 8:33.
Q5. And his only?
A. Yes: For none can forgive sins but God only, Mark 2:7.
Q6. And is it an act of free grace?
A. Yes: We are justified freely by his grace, Rom. 3:24.
Q7. Are all that are justified discharged from the sentence of the law?
A. Yes: For there is no condemnation to them that are in Christ Jesus, Rom. 8:1.
Q8. Have they their sins pardoned?
A. Yes: We have redemption through his blood, the forgiveness of sins, Eph. 1:7.
Q9. Does God forgive them?
A. Yes: I, even I, am he that blotteth out thy transgressions, Isa. 43:25.
Q10. When God forgives sin does he forgive all?
A. Yes: Having forgiven all your trespasses, Col. 2:13.
Q11. Does he forgive even great sins?
A. Yes: Though your sins have been as scarlet, they shall be white as snow, Isa. 1:18.
Q12. Does he forgive many sins?
A. Yes: He will abundantly pardon, Isa. 55:7.
Q13. Does he forgive freely?
A. Yes: I will be merciful to their unrighteousness.
Q14. Does he forgive fully?
A. Yes: Their sins and their iniquities I will remember no more, Heb. 8:12.
Q15. Is he forward to forgive?
A. Yes: I said I will confess and thou forgavest, Ps. 32:5.
Q16. Does he forgive and forget?
A. Yes: Thou wilt cast all their sins into the depths of the sea, Mic. 7:19.
Q17. Is forgiveness of sins offered to all upon gospel terms?
A. Yes: For repentance and remission of sins is preached to all nations, Luke 24:47.
Q18. Is it secured to all the chosen remnant?
A. Yes: For Christ is exalted to be a Prince, and a Saviour, to give repentance and remission of sins, Acts 5:31.
Q19. Have all believers their sins pardoned?
A. Yes: Through him all that believe are justified, Acts 13:39.
Q20. Are they accepted in God's sight?
A. Yes: He hath made us accepted in the Beloved, Eph. 1:6.
Q21. Are they accepted as righteous?
A. Yes: For we are made the righteousness of God in him, 2 Cor. 5:21.
Q22. Can we be justified by the covenant of innocency?
A. No: For who can say, I have made my heart clean? Prov. 20:9.
Q23. Can we be justified by any thing in ourselves?
A. No: How call men be justified with God? Job 25:4.
Q24. If we know no ill by ourselves will that justify us?
A. No: Though I know nothing by myself, yet am I not thereby justified, 1 Cor. 4:4.
Q25. Will the law of Moses justify us?
A. No: We are justified from all those things from which we could not be justified by the law of Moses, Acts 13:39.
Q26. Will our own works justify us?
A. No: By the deeds of the law shall no flesh be justified, Rom. 3:20.
Q27. Would the ceremonial sacrifices justify men?
A. No: They could not make the comers thereunto perfect, Heb. 10:1.
Q28. Are we justified for the righteousness of Christ?
A. Yes: By the obedience of one shall many be made righteous, Rom. 5:19.
Q29. And for that only?
A. Yes: Not having my own righteousness, which is of the law, but that which is through the faith of Christ, Phil. 3:9.
Q30. Is the righteousness of Christ imputed to us for our justification?
A. Yes: For he is made of God unto us righteousness, 1 Cor. 1:30.
Q31. Did Christ die that it might be imputed?
A. Yes: He shall justify many, for he shall bear their iniquities, Isa. 53:11.
Q32. Do we owe our justification then to the death of Christ?
A. Yes: The blood of Christ his Son cleanseth us from all sin, 1 John 1:7.
Q33. And does that lay the foundation of our salvation?
A. Yes: Being justified by his blood, we shall be saved from wrath, Rom. 5:9.
Q34. Were we justified from eternity?
A. No: For in due time Christ died for the ungodly, Rom. 5:9.
Q35. If Christ had died, and not risen again, could he have justified us?
A. No: For he was delivered for our offences, and raised again for our justification, Rom. 4:25.
Q36. Is that then our plea for peace and pardon?
A. Yes: For who then is he that shall condemn? Rom. 8:34.
Q37. May we then depend upon Christ for righteousness?
A. Yes: In the Lord I have righteousness and strength, Isa. 45:24.
Q38. Is it become an act of justice in God to pardon sin upon the account of Christ's righteousness?
A. Yes: For he is just, and the justifier of him that believeth in Jesus, Rom. 3:26. 1 John 1:9.
Q39. Are we to receive the righteousness of Christ?
A. Yes: We have now received the atonement, Rom. 5:11.
Q40. Do we receive it by faith?
A. Yes: Through his name; whosoever believeth in him shall receive remission of sins, Acts 10:43.
Q41. And by faith only?
A. Yes: For being justified by faith we have peace with God, Rom. 5:1.
Q42. Did Christ's death satisfy the law?
A. Yes: For Christ hath redeemed us from the curse of the law, Gal. 3:13.
Q43. Is that then our only righteousness in the law court?
A. Yes: For we are reconciled to God by the death of his Son, Rom. 5:10.
Q44. Do we by true faith come up to the terms of the gospel?
A. Yes: Believe in the Lord Jesus Christ, and thou shall be saved, Acts 16:31.
Q45. Is that then our righteousness in the gospel court?
A. Yes: For to him that believeth, his faith is counted for righteousness, Rom. 4:5.
Q46. Is it therefore our life?
A. Yes: For the just shall live by his faith, Hab. 2:4.
Q47. Is it so as it applies Christ's righteousness?
A. Yes: This is the name whereby he shall be called, the Lord our righteousness, Jer. 23:6.
Q48. Is justifying faith a working faith?
A. Yes: For by works is faith made perfect, Jam. 2:22.
Q49. And will that faith justify us which does not produce good works?
A. No: For by works a man is justified, and not by faith only, Jam. 2:24.
Q50. Is faith then dead without good works?
A. Yes: For as the body without the spirit is dead, so faith without works is dead also, Jam. 2:26.
Q51. And are good works dead without faith?
A. Yes: For without faith it is impossible to please God, Heb. 11:6.
Q52. Must they both act together then?
A. Yes: For that which avails is faith, which works by love, Gal. 5:6.
Q53. Do we then make void the law through faith?
A. No: God forbid, yea, we establish the law, Rom. 3:31.
Q54. Is our faith our own?
A. No: It is not of ourselves, it is the gift of God, Eph. 2:8.
Q55. Are our good works our own?
A. No: For thou also hast wrought all our works in us, Isa. 26:12.
Q56. Is any room left for boasting then?
A. No: It is excluded by the law of faith, Rom. 3:27.
Q57. Must God therefore have all the glory?
A. Yes: For by the grace of God I am what I am, 1 Cor. 15:10.
Log in to save personal notes on this question.
Christ the Redeemer
The person and work of Christ, and the application of redemption
Q21. Who is the Redeemer of God's elect?
A. The only Redeemer of God's elect is the Lord Jesus Christ, who, being the eternal Son of God, became man and so was, and continueth to be, God and man in two distinct natures, and one person, forever.
Q22. How did Christ, being the Son of God, become man?
A. Christ, the Son of God, became man, by taking to himself a true body, and a reasonable soul, being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, and born of her yet without sin.
Q23. What offices doth Christ execute as our Redeemer?
A. Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.
Q24. How doth Christ execute the office of a prophet?
A. Christ executeth the office of a prophet, in revealing to us, by his Word and Spirit the will of God for our salvation.
Q25. How doth Christ execute the office of a priest?
A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God; and in making continual intercession for us.
Q26. How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.
Q27. Wherein did Christ's humiliation consist?
A. Christ's humiliation consisted in his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.
Q28. Wherein consisteth Christ's exaltation?
A. Christ's exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.
Q29. How are we made partakers of the redemption purchased by Christ?
A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit.
Q30. How doth the Spirit apply to us the redemption purchased by Christ?
A. The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.
Q31. What is effectual calling?
A. Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.
Q32. What benefits do they that are effectually called partake of in this life?
A. They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them.
Q33. What is justification?
A. Justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.
Q34. What is adoption?
A. Adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges, of the sons of God.
Q35. What is sanctification?
A. Sanctification is the work of God's free grace, whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.
Q36. What are the benefits which in this life do accompany or flow from justification, adoption, and sanctification?
A. The benefits which in this life do accompany or flow from justification, adoption, and sanctification, are, assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.
Q37. What benefits do believers receive from Christ at death?
A. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.
Q38. What benefits do believers receive from Christ at the resurrection?
A. At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.
### 3. Justification
'Being justified freely by his grace.' Rom 3:34.
Q-xxxiii: WHAT IS JUSTIFICATION?
A: It is an act of God's free grace, whereby he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ, imputed to us, and received by faith alone.
Justification is the very hinge and pillar of Christianity. An error about justification is dangerous, like a defect in a foundation. Justification by Christ is a spring of the water of life. To have the poison of corrupt doctrine cast into this spring is damnable. It was a saying of Luther, ‘that after his death the doctrine of justification would be corrupted.' In these latter times, the Arminians and Socinians have cast a dead fly into this box of precious ointment.
I shall endeavour to follow the star of Scripture to light me through this mysterious point.
What is meant by justification?
It is verbum forense, a word borrowed from law-courts, wherein a person arraigned is pronounced righteous, and is openly absolved. God, in justifying a person, pronounces him to be righteous, and looks upon him as if he had not sinned.
What is the source of justification?
The causa, the inward impellant motive or ground of justification, is the free grace of God: ‘being justified freely by his grace.' Ambrose expounds this, as ‘not of the grace wrought within us, but the free grace of God.' The first wheel that sets all the rest running is the love and favour of God; as a king freely pardons a delinquent. Justification is a mercy spun out of the bowels of free grace. God does not justify us because we are worthy, but by justifying us makes us worthy.
What is the ground, or that by which a sinner is justified?
The ground of our justification is Christ's satisfaction made to his Father. If it be asked, how can it stand with God's justice and holiness to pronounce us innocent when we are guilty? the answer is, that Christ having made satisfaction for our fault, God may, in equity and justice, pronounce us righteous. It is a just thing for a creditor to discharge a debtor of the debt, when a satisfaction is made by the surety.
But how was Christ's satisfaction meritorious, and so sufficient to justify?
In respect of the divine nature. As he was man he suffered, as God he satisfied. By Christ's death and merits, God's justice is more abundantly satisfied than if we had suffered the pains of hell for ever.
Wherein lies the method of our justification?
In the imputation of Christ's righteousness to us. ‘This is the name whereby he shall be called,' Jehovah Tzidkennu, ‘THE LORD OUR RIGHTEOUSNESS.' Jer 23:3. ‘He is made to us righteousness.' I Cor 1:10. This righteousness of Christ, which justifies us, is a better righteousness than the angels; for theirs is the righteousness of creatures, this of God.
What is the means or instrument of our justification?
Faith. ‘Being justified by faith.' Rom 5:5: The dignity is not in faith as a grace, but relatively, as it lays hold on Christ's merits.
What is the efficient cause of our justification?
The whole Trinity. All the persons in the blessed Trinity have a hand in the justification of a sinner: opera Trinitatis ad extra sunt indivisa. God the Father is said to justify. ‘It is God that justifieth.' Rom 8:83. God the Son is said to justify. ‘By him all that believe are justified.' Acts 13:39. God the Holy Ghost is said to justify. ‘But ye are justified by the Spirit of our God.' I Cor 6:61. God the Father justifies, as he pronounces us righteous; God the Son justifies, as he imputes his righteousness to us; and God the Holy Ghost justifies, as he clears up our justification, and seals us up to the day of redemption.
What is the end of our justification?
The end is, (1.) That God may inherit praise. ‘To the praise of the glory of his grace.' Eph 1:1. Hereby God raises the everlasting trophies of his own honour. How will the justified sinner proclaim the love of God, and make heaven ring with his praises!
(2.) That the justified person may inherit glory. ‘Whom he justified, them he also glorified.' Rom 8:80. God in justifying, not only absolves a soul from guilt, but advances him to dignity: as Joseph was not only loosed from prison, but made lord of the kingdom. Justification is crowned with glorification.
Are we justified from eternity?
No: for, (1.) By nature we are under a sentence of condemnation. John 3:18. We could never have been condemned, if we were justified from eternity.
(2.) The Scripture confines justification to those who believe and repent. ‘Repent, that your sins may be blotted out.' Acts 3:19. Therefore their sins were uncancelled, and their persons unjustified, till they did repent. Though God does not justify us for our repentance, yet not without it. The Antinomians erroneously hold, that we are justified from eternity. This doctrine is a key which opens the door to all licentiousness; for what sins do they care not to commit, so long as they hold they are ab aeterno justified whether they repent or not?
II. Before I come to the uses, I shall lay down four maxims or positions about justification.
[1] That justification confers a real benefit upon the person justified. The acquitting and discharging of the debtor, by virtue of the satisfaction made by the surety, is a real benefit to the debtor. A robe of righteousness, and a crown of righteousness, are real benefits.
[2] All believers are alike justified: justificatio non recipit magis et minus. [Justification does not apply to some more than to others.! Though there are degrees in grace, yet not in justification; one is not justified more than another; the weakest believer is as perfectly justified as the strongest; Mary Magdalene is as much justified as the Virgin Mary. This may be a cordial to a weak believer. Though thou hast but a drachm of faith, thou art as truly justified as he who is of the highest stature in Christ.
[3] Whomsoever God justifies, he sanctifies. ‘But ye are sanctified, but ye are justified.' I Cor 6:6: The Papists calumniate Protestants; they report them to hold that men continuing in sin are justified; whereas all our Protestant writers affirm, that righteousness imputed, for justification, and righteousness inherent, for sanctification, must be inseparably united. Holiness indeed is not the cause of our justification, but it is the attendant; as the heat in the sun is not the cause of its light, but it is the attendant. It is absurd to imagine that God should justify a people, and they should still go on in sin. If God should justify a people and not sanctify them, he would justify a people whom he could not glorify. A holy God cannot lay a sinner in his bosom. The metal is first refined, before the king's stamp is put upon it; so the soul is first refined with holiness, before God puts the royal stamp of justification upon it.
[4] Justification is inamissibilis; it is a fixed permanent thing, it can never be lost. The Arminians hold an apostasy from justification; to-day justified, tomorrow unjustified; to-day a Peter, to-morrow a Judas; today a member of Christ, to-morrow a limb of Satan. This is a most uncomfortable doctrine. Justified persons may fall from degrees of grace, they may leave their first love, they may lose God's favour for a time, but not lose their justification. If they are justified they are elected; and they can no more fall from their justification than from their election. If they are justified they have union with Christ, and can a member of Christ be broken off? If one justified person may fall away from Christ, all may; and so Christ would be a head without a body.
Use one: See from hence, that there is nothing within us that could justify, but something without us; not any righteousness inherent, but imputed. We may as well look for a star in the earth as for justification in our own righteousness. The Papists say we are justified by works; but the apostle confutes it, for he says, ‘not of works, lest any man should boast.' Eph 2:2. The Papists say, ‘the works done by an unregenerate man indeed cannot justify him, but works done by a regenerate man may justify.' This is most false, as may be proved both by example and reason.
(1.) By example. Abraham was a regenerate man; but Abraham was not justified by works, but by faith. Abraham ‘believed God, and it was counted to him for righteousness.' Rom 4:4. (2.) By reason. How can those works justify us which defile us? ‘Our righteousnesses are as filthy rags.' Isa 64:4. Bona opera non praecedunt justificationem, sed sequuntur justificatum: good works are not an usher to go before justification, but a handmaid to follow it.
But does not the apostle James say that Abraham was justified by works?
The answer is easy. Works declare us to be righteous before men, but they do not make us righteous before God. Works are evidences of our justification, not causes. The only name graven upon the golden plate of Christ our High Priest must be, THE LORD OUR RIGHTEOUSNESS.
Use two: Of exhortation. (1.) Adore the infinite wisdom and goodness of God that found out a way to justify us by ‘rich grace and precious blood.' We were all involved in guilt; none of us could plead not-guilty; and being guilty, we lay under a sentence of death. Now that the judge himself should find out a way to justify us, and the creditor himself contrive a way to have the debt paid, and not distress the debtor, should fill us with wonder and love. The angels admire the mystery of free grace in this new way of justifying and saving lost man, I Pet 1:12, and should not we, who are nearly concerned in it, and on whom the benefit is devolved, cry out with the apostle, ‘O the depth of the riches both of the wisdom and knowledge of God!' &c.
(2.) Labour for this high privilege of justification. There is balm in Gilead; Christ has laid down his blood as the price of our justification; and he offers himself and all his merits to us, to justify; he invites us to come to him; he has promised to give his Spirit, to enable us to do what is required. Why then, sinners, will ye not look after this great privilege of justification? Why starve in the midst of plenty? Why perish when there is a remedy to save you? Would not he be thought to be distracted, who having a pardon offered him, only upon the acknowledgment of his fault, and promising amendment, should bid the prince keep his pardon to himself; for his part, he was in love with his chains and fetters, and would die? Thou who neglectest justification offered thee freely by Christ in the gospel art this infatuated person. Is the love of Christ to be slighted? Is thy soul, is heaven worth nothing? Oh then look after justification through Christ's blood!
Consider (1:) The necessity of being justified. If we are not justified, we cannot be glorified. ‘Whom he justified, them he also glorified.' Rom 8:80. He who is outlawed, and all his goods confiscated, must be brought into favour with his prince before he can be restored to his former rights and liberties; so, we must have our sins forgiven, and be brought into God's favour by justification, before we can be restored to the liberty of the sons of God, and have a right to that happiness we forfeited in Adam.
(2:) The utility and benefit. By justification we enjoy peace in our conscience; a richer jewel than any prince wears in his crown. ‘Being justified by faith, we have peace with God.' Rom 5:5: Peace can sweeten all our afflictions, it turns our water into wine. How happy is a justified person who has the power of God to guard him, and the peace of God to comfort him! Peace flowing from justification is an antidote against the fear of death and hell. ‘It is God that justifieth, who is he that condemneth?' Rom 8:83, 34. Therefore labour for this justification by Christ. This privilege is obtained by believing in Christ. ‘By him all that believe are justified.' Acts 13:39. ‘Whom God has set forth to be a propitiation through faith in his blood.' Rom 3:35. Faith unites us to Christ; and having union with his person we partake of his merits, and the glorious salvation which comes by him.
Use three: Comfort to the justified. (1.) It is comfort in case of failings. Alas! how defective are the godly! they come short in every duty; but though believers should be humbled under their defects, they should not despond. They are not to be justified by their duties or graces, but by the righteousness of Christ. Their duties are mixed with sin, but that righteousness which justifies them is a perfect righteousness.
(2.) Comfort in case of hard censures. The world censures the people of God as proud and hypocritical, and the troublers of Israel; but though men censure and condemn the godly, yet God has justified them, and as he has now justified them, so at the day of judgement he will openly justify them, and pronounce them righteous before men and angels. God is so just and holy a judge, that having once justified his people he will never condemn them. Pilate justified Christ, saying, ‘I find no fault in him;' yet after this he condemned him; but God having publicly justified his saints, he will never condemn them; for ‘whom he justified, them he also glorified.'