Justification is setting one right before law. But law requires not merely freedom from offence negatively, but all manner of obedience and likeness to God positively. Since justification is in Christ and by virtue of the believer’s union with Christ, it puts the believer on the same footing before the law that Christ is on, namely, not only acquittal but favor. _1 Tim. 3:16_—Christ was himself “_justified in the spirit_,” and the believer partakes of _his_ justification and of the whole of it, _i. e._, not only acquittal but favor. _Acts 13:39_—“_in him every one that believeth is justified_” _i. e._, in Christ; _1 Cor. 6:11_—“_justified in the name of the Lord Jesus Christ_”; _Gal. 4:5_—“_that we might receive the adoption of sons_”—a part of justification; _Rom. 5:11_—“_through whom we have now received the reconciliation_”—in justification; _2 Cor. 5:21_—“_that we might become the righteousness of God in him_”; _Phil. 3:9_—“_the righteousness which is from God by faith_”; _John 1:12_—“_to them gave he the right to become children of God_”—emphasis on “_gave_”—intimation that the “_becoming children_” is not subsequent to the justification, but is a part of it. Ellicott on _Tit. 3:7_—“δικαιοθέντες, ‘_justified_,’ in the usual and more strict theological sense; not however as implying only a mere outward non‐imputation of sin, but as involving a ‘mutationem status,’ an acceptance into new privileges, and an enjoyment of the benefits thereof (Waterland, Justif, vol. vi, p. 5); in the words of the same writer: ‘Justification cannot be conceived without some work of the Spirit in conferring a title to salvation.’ ” The prisoner who has simply served out his term escapes without further punishment and that is all. But the pardoned man receives back in his pardon the full rights of citizenship, can again vote, serve on juries, testify in court, and exercise all his individual liberties, as the discharged convict cannot. The Society of Friends is so called, not because they are friends to one another, but because they regard themselves as friends of God. So, in the Middle Ages, Master Eckart, John Tauler, Henry Suso, called themselves the friends of God, after the pattern of Abraham; _2 Chron. 20:7_—“_Abraham thy friend_”; _James 2:23_—“_Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God_”, _i. e._, one not merely acquitted from the charge of sin, but also admitted into favor and intimacy with God. (_b_) This restoration to favor, viewed in its aspect as the renewal of a broken friendship, is denominated reconciliation; viewed in its aspect as a renewal of the soul’s true relation to God as a father, it is denominated adoption.