The sermon, based on the Second London Baptist Confession of 1689, explores the concept of saving faith, emphasizing its development as a work of the Holy Spirit in the hearts of the elect. It distinguishes between religious faith, which is common to all religions, and saving faith, which is specific to the elect and results in the salvation of souls. The sermon discusses the dual call of God - an outward call that offers grace to sinners and an inward call that effectually draws them to Christ. Justification, as described, is a judicial act of God that declares sinners righteous based on Christ's righteousness, differing from regeneration or sanctification, which involves inner renewal. Adoption is highlighted as a separate blessing, introducing believers as children of God with privileges. The sermon explains sanctification as an ongoing process of dying to sin and living righteously. Saving faith is increased and strengthened through the ministry of the word, baptism, the Lord's Supper, prayer, and other means appointed by God. The grace of faith is described as a divine gift, not based on human effort, and faith itself is seen as an act of the regenerated soul. The importance of preaching and evangelism is underscored, as faith typically arises through the ministry of the word, despite being a work of the Spirit. The sermon concludes by stressing that true saving faith involves a costly commitment to Christ, reflected in a life of obedience and sacrifice.

A reading this morning of the Second London Baptist Confession of 1689 comes from chapter 14 of Saving Faith, paragraph 1. The grace of faith whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the word, by which also and by the administration of baptism in the Lord's Supper, prayer, and other means appointed of God, it is increased and strengthened. Since we're starting a new chapter, let us take a moment to remember some of what we have covered already, and that in chapters 10 through 18 of the confession our focus is on the application of Christ's accomplished redemption and by the Holy Spirit. So far we've looked at effectual calling, justification, adoption and sanctification. I just want to read through those real quickly one more time.

Thomas Watson explains, us to embrace Christ freely as he is offered to us in the gospel. By this call the heart is renewed and the will is effectually drawn to embrace Christ. In this there is a two-fold call. There is an outward call which is God's offer of grace to sinners, inviting them to come and accept Christ in salvation. Many are called, but few are chosen.

Matthew 20, 16. This call shows men what they ought to do in order to gain salvation and reminers them inexcusable in case of disobedience. There's also an inward call when God wonderfully overpowers the heart and draws the will to embrace Christ. This is, as Augustine speaks, an effectual call. God, by the outward call, blows a trumpet in the ear.

But by the inward call, he opens the heart as he did the heart of Lydia in Acts 16, 14. The outward call may bring men to a profession of Christ. The inward call brings them to a possession of Christ. The outward call curbs a sinner. The inward call changes him.

Louis Burkhoff describes justification as a judicial act of God in which he declares on the basis of the righteousness of Jesus Christ that all the claims of the law are satisfied with respect to the sinner. It is unique in the application of the work of redemption in that it is a judicial act of God, a declaration respecting the sinner, and not an act or process of renewal, such as regeneration, conversion, or sanctification. While it has respect to the sinner, it does not change his inner life. It does not affect his condition but his state. And in that respect differs from all the other principal parts of the order of salvation It involves the forgiveness of sins and restoration of to divine favor John Murray in distinguishing adoption from justification and regeneration states, justification means our acceptance with God is righteous and the bestowal of the title to everlasting life.

Regeneration is the renewing of our hearts after the image of God. But these blessings in themselves, however precious they are, do not indicate what is conferred by the act of adoption. By adoption the redeemed become sons or daughters of the Lord God Almighty. They are introduced and given the privileges of God's family. And finally, the Westminster Shorter Catechism describes sanctification as 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.

Dr. Sproul further explains in several places in the New Testament in which some variation of the Greek word for sanctify, hagiazo, is used, and it has special respect to a past definitive act of God by which believers are said to already have been sanctified, as we see in 1st Corinthians 1, 2, 6, 11, and 2nd Timothy 2, 21. While definitive sanctification is a once and for all act of God in breaking the bondage of sin in believers' lives. Progressive sanctification is the ongoing work of God's grace, whereby the Holy Spirit enables the regenerate to put sin to death more and more in their lives. This progressive sanctification is a lifelong struggle that is not complete until we are glorified.

Now let's move on to saving faith. Let's start with a broad question of what is faith. Noah Webster tells us that faith is belief, the ascent to the mind, to the truth of what is declared by another, resting on his authority and veracity without any other evidence. A. A.

Hodges breaks this down further into religious faith and to saving faith. Religious faith in the most general sense of that word is the ascent of the mind to the general truths of religion such as the being and attributes of God and the religious obligations of men, such as is common to all religions, true or false. This religious faith has its ground in our common religious nature. Well, on the other hand, that saving faith, which is the subject of this chapter of the confession, is that spiritual discernment of the excellence and beauty of divine truth, and that cordial embrace and acceptance of it, which are wrought in our hearts by the Holy Ghost. Our paragraph this morning states that saving faith is the grace of faith whereby the elect are enabled to believe to the saving of their souls.

Let's start with the elect. Paul tells us that God's elect have faith and in his introductory remarks in Titus states that he is a servant of God and apostle of Jesus Christ according to the faith of God's elect. In Titus 1, 1, Paul, a servant of God and an apostle of Jesus Christ according to the faith of God's elect and the acknowledging of the truth which is after godliness. So is this a general faith, a religious faith or a saving faith that Titus mentions. It is a saving faith.

In Hebrews we read that the just shall live by faith and their belief that comes from this faith is to the saving of the soul. So we have a connection here to a faith that leads to the saving of the soul, saving faith. Hebrews 10, 38 and 39. Now the just shall live by faith, but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back into perdition, but of them that believe to the saving of the soul." Well who will receive this faith?

It is only God's elect that will be saved, Therefore it is only the elect that will be given saving faith. Robert Shaw states that the subjects of this faith saving faith are elect sinners all whom God from eternity elected to everlasting life are in time brought to believe to the saving of their souls. An apostle affirms as many as were ordained to eternal life believed and Christ himself declares all that the Father giveth me shall come to me." That's Acts of 1348 and John 637. The faith of God's elect differs from every other sort of faith. Saving faith is supernatural.

The act of a renewed soul, a living principle which purifies the heart, works by love, and overcomes the world. It must therefore be widely different from a natural, a dead, or a common faith. It is denominated precious faith, faith unfeigned, the faith of the operation of God. And that faith to which the scripture applies so many discriminating epithets must surely possess some quality particular to itself. Accordingly we read in Scripture of many who believed and yet did not possess saving faith.

Simon the sorcerer believed, Agrippa believed, The hearers compared to the stony ground believed. And many believed in the name of Jesus when they saw the miracles which he did. But as the word says, but he did not commit himself unto them because he knew all men. In John 2, 24, he knew what was in a man. So why do they use the term grace of faith here?

Faith is described in terms of grace. The reason one man believes while another man doesn't comes down to divine grace. It's not a human choice. Paul tells us that we are freely justified by his grace, Romans 3.24 states, being justified freely by his grace through the redemption that is in Christ Jesus. Furthermore, Paul writes that it is by grace you're saved through faith in his letters to the Ephesians 2, 8, and 9, for by grace you're saved through faith and that not of yourselves it is the gift of God, not of works, lest any man boast." Paul emphasizes that it's not associated with any work or anything we do or say, lest we boast.

He repeats this in his letter to the Philippians in 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. We're saved by faith and faith alone. We're familiar with the term sola fidei. In Romans 1-17, the just shall live by faith. Again, it is solely a work of God.

On our own, we're unable to understand spiritual things. We're spiritually blind. We're unable to seek after God, to come to Him. We must be drawn. In Romans 3 11, there's none that understandeth, there's none that seeketh after God.

First Corinthians 2 14, But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him. Neither can he know them, because they are spiritually discerned. 2nd Corinthians 4 3. For if our gospel be hid, it is hid to them that are lost. John 6.44, no man can come to me except the father which has sent me draw him, and I will raise him up at the last day." God enables us to believe.

The grace of faith is the work of the Spirit of Christ in their hearts. Here are a few passages describing that the faith we receive from God comes from the work of the Holy Spirit. In Ezekiel 36 verses 25 through 27, then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your idols will I cleanse you. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you a heart of flesh and I will put away my spirit within you and cause you to walk in my statutes and you shall keep my judgments and do them." Titus 3 5, not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost. John 6 63 it is the spirit that quickeneth the flesh profiteth nothing The words that I speak unto you, they are spirit and they are life.

It is the Holy Spirit that applies the redemption that Christ accomplished. It is the Holy Spirit that works in our hearts. Some would ask if it is only by the Spirit we have faith, why should we evangelize? Why should we preach the gospel? Well, saving faith is ordinarily wrought by the ministry of the Word.

Robert Shaw states, but our confession clearly distinguishes between the work of the Holy Spirit and the ministry of the word. There is a distinct and immediate influence of the Spirit on the heart, but the Spirit usually works by means, and the word read or preached is the divinely appointed means by which he usually communicates his influence. Lydia in common with others heard the word preached by Paul but the Lord opened her heart. The Apostle clearly distinguishes between the gospel and the power which renders it successful. In 1st Thessalonians 1.5, our gospel came not unto you in word only, but also in power and in the Holy Ghost.

God directly commands us to teach all nations in the Great Commission, Matthew 28, 19 through 20. Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, Holy Ghost, teaching them to observe all things whatsoever I have commanded you. And lo, I am with you always even unto the end of the world. Amen. God talks in a number of places about his use of preaching and the importance of the outward call.

In Romans 10, 14, how then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? 1st Corinthians 1 21 for after that in the wisdom of God the world by wisdom knew not God it pleased God by the foolishness of preaching to save them that believe." And in Acts 13, 48, and when the Gentiles heard this, they were glad and glorified the word of the Lord, and as many as were ordained to eternal life believed. A.

A. Hodges comments that, the preaching of the gospel is the ordinary way in which its truth is most effectually brought to bear upon the hearts and consciences of men. Faith is the act of the regenerated soul. And as we have seen back in chapter 10, sections 1, 2, and 4, the spirit uses the revealed truth of God as his instrument in regeneration and sanctification. And the sane adult man never come to the experience of the benefits of Christ's salvation who are destitute of some knowledge of his person and word.

The last part of our paragraph today discusses the means by which our faith is increased and strengthened. Saving faith is increased and strengthened by the word, by the administration of baptism in the Lord's Supper, by prayer, and by other means appointed by God. In our last chapter we looked at progressive sanctification. This is an ongoing work of the spirit wherein we die more and more to ourself and grow more and more in holiness. A.

A. Hodge reminds us that Whatever tends to promote sanctification must promote the strength of faith, which is its main route. Therefore, faith must be nourished by the truth, by prayer, by the sacraments, and by every means of grace. We want to grow to be more like Christ. Even the apostles cried out to the Lord in Luke 17 5, increase our faith.

Our faith is increased and strengthened by the Word. Colossians 3 16, let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. In Acts 20 32, and now brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified. Our faith is increased and strengthened by the administration of baptism and the Lord's Supper. In Acts 2.38, then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit.

Baptism invites each of us to follow more faithfully in the way of Jesus Christ. We strive to obey and please God by doing that which he commanded. Whenever Martin Luther felt tempted by the powers of evil or overwhelmed by fears or tempted to doubt God's love, he would remind him with this phrase, behold, I am baptized and believe in Christ crucified. And this strengthened and helped him through those times. In 1st Corinthians 10 16 the cup of blessing which we bless is it not the communion of the blood of Christ?

The bread which we break is it not the communion of the body of Christ? Simon Wartinian comments as we participate in the Lord's Supper, we are then spiritually and by faith communing with the living Christ. It's not possible to commune with the living Christ through faith, and yet our faith still remain the same. As we learn to sit at his table so we will also learn to delight in him and thus grow in our faith. Our faith is also increased and strengthened by prayer.

We should pray what the apostles asked that I just read, increase our faith Lord, Luke 17 5, or what the Father said when asking Jesus to heal his son, Lord I believe help my unbelief. In Mark 9 24 we were told to pray without ceasing in 1st Thessalonians 5 17. And if we see God answering prayers our faith and trust in him are strengthened. We remember Paul's words to the Philippians in chapter 4 verses 6 and 7, be careful for nothing but in everything by prayer and supplication with thanksgiving let your requests be made known unto God and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus." What a wonderful blessing to have the peace of God. And finally, our faith is increased and strengthened by other means appointed by God.

As we gather with other believers to encourage one another to testify to God's goodness and faithfulness, as we worship together our faith is increased and strengthened. If we look at Acts 14 27, and when they were come and had gathered the church together, they rehearsed all that God had done with them and how he had opened the door of faith unto the Gentiles. In Hebrews 13 7, remember those who led you, who spoke the word of God to you, and considering in the result of their conduct, imitate their faith. Well through trials and temptations our faith grows, Philippians 1 29, for unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake. In Acts 14.22, strengthening the souls of the disciples, encouraging them to continue in the faith and saying, through many tribulations we must enter the kingdom of God.

In James 1, 2 through 4, consider it all joy my brethren when you encounter various trials knowing that the testing of your faith produces endurance and let endurance have its perfect result so that you may be perfect and complete lacking in nothing. As we see people who walk very closely with the Lord Jesus we are moved by their example to imitate the Lord Jesus and walk in the way of the Lord, as we are encouraged by fellow believers to trust in God and hear of his faithfulness, especially in times of trials and sufferings, our faith increases in him. I'd like to close with some comments from Dr. Gregory Brown. Our salvation is not an ineffective salvation that doesn't radically change us.

It affects us in every aspect of our person, and the fruits will be progressively present. What are the aspects of true saving faith? It is more than professing the right words. It is more than having the right doctrine or theology. It's more than having an emotional or charismatic response.

It is proven by the works, by pattern of obedience to God's word, even when it costs dearly. True faith always has a cost. Every believer in scripture is called a disciple of Christ. And in Matthew 10-33, Christ declares that if we deny Him before others, meaning not taking up our cross and being willing to suffer for him, he will deny us before the Father, Matthew 10, 38, and 39. Salvation is costly and that it costs Christ his life, but is also costly for us as we in response, take up our cross and follow him.

Luke 14. What might this costly faith look like in our lives practically? Bruce Goach, pastor of Union Church in Illinois, describes what a costly faith looks like in our lives from a practical sense. Is seen in the person who continues to praise God in spite of a devastating diagnosis. Is seen in the person who refuses to give in to the temptation of the world to despair, to live beyond our means, to live with no regard for our commitments.

It's seen in those who make the tough decision to put God first even if it means missing out on some things that others do. It's seen in the person who continues to love a person even though they've been repeatedly unkind. It's seen in those who give what they have to alleviate the needs of others rather than indulge ourselves. It is seen in the person who refuses to give in to anxiety because of their trust in God's wisdom and timing. It is seen in those who do what is right even though everyone else is doing what's wrong.

I thought to leave with you today what type of cross is God calling you to carry as you follow Him in your life today. Amen.