The sermon, based on the Second London Baptist Confession of 1689, discusses the doctrine of justification, emphasizing that believers, whether from the Old or New Testament, are justified in the same way through faith. The sermon references Galatians and Romans to illustrate that justification is by faith and grace, not by the law. It highlights that Christ's righteousness is imputed to believers, both past and present. The speaker references R.C. Sproul to explain that Abraham's justification was based on faith in the promise of Christ's future work, while present believers trust in the completed work of Christ. The sermon outlines several effects of justification, including peace with God, assurance of salvation, and adoption into God's family. It concludes by encouraging believers to live in gratitude and praise for the free gift of justification.

Our reading this morning from the Second London Baptist Confession of 1689 comes from chapter 11 of justification, our final paragraph, paragraph 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. This is our final paragraph in our study of the doctrine of justification. Last week Levi brought up a number of points regarding our justification. Our justification doesn't mean that we will not sin anymore.

We will still have a sin nature, and once we are justified, we cannot fall from that state of justification, even if our sins cause us to be in God's fatherly displeasure. This week we end with the point that Old Testament believers and New Testament believers are justified in the same way. This point was discussed previously in chapter 8 of Christ the Mediator in paragraph 6. Our discussion this morning is pretty short. All the elect, whether in the Old Testament or the New Testament, whether living before or after Christ's death and resurrection, are justified in the same way.

Our proof text comes from Galatians. It emphasizes that God would justify the heathen through faith, just as he would justify the Jew through faith. They who have faith will be blessed with the faithful Abraham." We read in Galatians 3 verses 8 and 9. And the scripture, for seeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed, so then they which be of faith are blessed with faithful Abraham. And continuing a few verses later in 13 and 14, Christ hath redeemed us from the curse of the law, being made a curse for us.

For it is written, cursed is every one that hangeth on a tree. That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. We can also read from Paul's letter to the Romans that the promise was to Abraham and his seed through the righteousness of faith. In Romans 4 13, for the promise that he should be the heir of the world was not to Abraham or to a seed through the law, but through the righteousness of faith. And that is of faith and by grace.

In Romans 416, therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. And that Christ's righteousness was imputed to us all if we believe on him in Romans 4, 22 through 24. And therefore, it was imputed to him for righteousness. Now it was written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him that raised up Jesus our Lord from the dead. R.C.

Sproul comments on this paragraph. Abraham was justified through faith in the promise. The ground of his justification was the finished work of Christ. Abraham believed God's promise to perform this work in the future. We are living on the other side of the atonement, and we trust in the fulfillment of that promise.

That's the only difference. The objective ground for Abraham's salvation, as well as for our salvation, is Christ and His work. It is through Jesus Christ, the same yesterday and today and forever, Hebrews 13-8. And Hebrews 11 tells us that the Old Testament believers died in faith. In verse 13, these all died in faith not having received the promises but having seen them afar off and were persuaded of them and embraced them and confessed that they were strangers and pilgrims on the earth.

Before finishing, I don't want to miss this little phrase in our paragraph here. It says, in these respects, and I want to make sure we understand what's meant here, I believe in these respects is pointing to the topics that we've already covered in the previous paragraphs of this chapter. So actually this will be more of a summary of what we've covered thus far. Here are some highlights from what we covered in the previous paragraphs on justification. Those justified are effectually called.

Remember that's the inward call by the Holy Spirit. They're justified by both the pardoning of their sins and the imputation of Christ's righteousness. Both are necessary. Faith alone is the instrument of justification. In this faith it's not of themselves, but it is the gift of God, the free gift of God.

It's not a dead faith, meaning that it's a faith where works become evident. Justification is only a free grace from the work of Christ through his obedience and His death. And the Holy Spirit applies Christ to those who are justified. The justified will continue to sin until they are glorified. The justified cannot fall from their state of justification, And all the elect are justified in the same way, whether from the Old Testament or the New Testament.

Philip Evison, in an essay on justification, gives some wonderful results to those who are justified. And there are eight that I'd like to read through. And I'd encourage you to spend some time this week thinking about some of these points, results that we have from justification, and we should really be all quite thankful. Number one, we have peace with God. The relationship broken by sin is reestablished.

Number two, there is a sure and certain hope of a future beyond this present world order. Number three, assurance is based in the first place, not on feelings, but on the truth. As believers, we are righteous before God through Christ's obedience and blood. Number four, we are adopted into God's family. Five, we belong to the one covenant community.

As Gentiles do not need to become Jews in order to join the group, so membership of the church is open to all those who trust in Christ alone for acceptance with God. Number six, it is a liberating message for those who are weighed down with a burden of guilt and despair over their sinful state. When doubts and fears arise and accusations are made, the Christian can remember it is God that justifies who is to condemn. Number seven, we are blessed to know that we do not have to strive for approval and acceptance. And eight, this biblical doctrine gives all the glory to God and leaves the justified sinner lost in wonder, love, and praise.

Really like that. I think we should all find ourselves lost in wonder, love, and praise. Amen.