1. Those whom God effectually calls, He also freely justifieth (Rom. 8:30; 3:24); not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them (Rom. 4:5–8; 2 Cor. 5:19, 21; Rom. 3:22, 24–25, 27–28; Tit. 3:5, 7; Eph. 1:7; Jer. 23:6; 1 Cor. 1:30–31; Rom. 5:17–19), they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves, it is the gift of God (Acts 10:44; Gal. 2:16; Phil. 3:9; Acts 13:38–39; Eph. 2:7–8).
God justifies those He effectually calls, but this justification must not be understood as an infusion of righteousness. Rather, justification is the pardon for sins, and the legal reckoning of our persons as righteous. It is important that we do not stumble through a misunderstanding of the basis of this. We are justified for Christ’s sake only. God does not justify us for anything done by us, and, far more important, for anything done in us (even by Him). Nor does God justify us because of our faith—rather He justifies us because of Christ’s obedience and work, and this is appropriated by us through faith. There is a crucial difference between “through faith” and “on account of faith.” Understanding these prepositions (in the gut, not in the head) is a matter of life and death, heaven and hell.
2. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification (John 1:12; Rom. 3:28; 5:1): yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love (James 2:17, 22, 26; Gal. 5:6).
We are saved through faith alone, but never through a faith that is alone. Saving faith is never lonely faith. We can separate faith from other graces and virtues logically and conceptually, not practically. We may distinguish, but never separate.
3. Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to His Father’s justice in their behalf (Rom 5:8–10, 19; 1 Tim. 2:5–6; Heb. 10:10, 14; Dan. 9:24, 26; Isa. 53:4–6, 10–12). Yet, in as much as He was given by the Father for them (Rom. 8:32); and His obedience and satisfaction accepted in their stead (2 Cor. 5:21; Matt. 3:17; Eph. 5:2); and both, freely, not for any thing in them; their justification is only of free grace (Rom. 3:24: Eph. 1:7); that both the exact justice, and rich grace of God might be glorified in the justification of sinners (Rom. 3:26; Eph. 2:7).
Pardon for sins is a great part of our justification. The debt for our sins was paid for through Christ’s obedience and death. On our behalf Christ genuinely satisfied the justice of the Father. Our justification reveals two aspects of God’s nature and character—His justice displayed in Christ and His mercy displayed in Christ. In this great transaction, our sins were imputed to Christ, and His righteousness imputed to us. The former reveals God’s justice, and the latter His mercy.
4. God did, from all eternity, decree to justify all the elect (Gal. 3:8; 1 Pet. 1:2, 19–20; Rom. 8:30), and Christ did, in the fullness of time, die for their sins, and rise again for their justification (Gal. 4:4; 1 Tim. 2:6; Rom. 4:25): nevertheless, they are not justified, until the Holy Spirit doth, in due time, actually apply Christ unto them (Col. 1:21–22; Gal. 2:16; Tit. 3:4–7).
The decision to justify and the laying of the foundation for justifying are not the same as justifying. God made the decision to justify His elect before the world was created. The ground of justification was established two thousand years ago. But the actual justification does not occur until the individual concerned actually receives pardon for sins.
5. God doth continue to forgive the sins of those that are justified (Matt. 6:12; 1 John 1:7, 9; 2:1–2); and, although they can never fall from the state of justification (Luke 22:32; John 10:28; Heb. 10:14), 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 (Ps 89:31–33; 51:7–12; 32:5; Matt. 26:75; 1 Cor. 11:30, 32; Luke 1:20).
Justification is permanent, and God never ceases to see a justified person as perfect. That status is unalterable. This has reference to the person’s legal status; they are secure in their position within the family of God. And yet, precisely because they are in the family of God, God does exhibit a fatherly displeasure for sin. It is the difference between having justification and having the joy of justification. A child awaiting a spanking in the basement is just as much a member of the family as he ever was. However, it can safely be said that he is not happy about being a member of the family.
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 (Gal. 3:9, 13–14; Rom. 4:22–24; Heb. 13:8).
We cannot make a distinction between the saints of the Old Testament and the saints of the New in this respect. They may and do differ with regard to gifts and graces, but justification is the sine qua non of being a saint of God.
I have a question for Pastor Wilson regarding a Review of a Documentary on Protestantism (by Catholics). This YT documentary cites Titus 3:5 as a proof text for refuting the Protestant view that Justification is a forensic declaration distinct from Regeneration. That In that verse the actual method used for “saving” us in God’s mercy is regeneration. How does one respond to that critique? This attacks the heart of Protestant understanding of what the Gospel teaches about Justification.