In this sermon, Eric Bechler explores the concept of justification as outlined in the Second London Baptist Confession, focusing on the role of faith. The sermon distinguishes between the imputation of Christ's righteousness, a transfer of righteousness to the believer, and the Catholic view of infusion, where grace is seen as something poured into the soul. Bechler emphasizes that faith is the sole instrument of justification, drawing on Aristotle's causes to explain this theological stance. He highlights the notion that while faith alone justifies, it must be accompanied by works as evidence of true faith. The sermon also contrasts the views of justification in Protestant and Catholic theology, emphasizing that justification is a legal declaration of righteousness, not a transformative process, and that faith must be evidenced by works, yet neither faith nor works contribute to the grounds of justification, which rests solely on Christ's righteousness. Bechler concludes by encouraging believers to rely solely on Christ for their right standing with God and to be comforted by the inseparability from God's love through Christ.

Our reading again today is from the Second London Baptist Confession, comes from chapter 11 of justification paragraph 2. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of justification. Yet it is not alone in the person justified, but is ever accompanied with all other saving graces and is no dead faith, but worketh by love. Okay, we continue in our study of justification. Last week we focused on the difference, the differences between the two primary historic positions held regarding how God makes sinners righteous.

First, by the imputation of Christ's righteousness and second by the infusion of Christ's righteousness. The main takeaway from a paragraph was that we are justified by the righteousness of Christ that he worked in his own life which God now transfers to us or imputes to us. As Luther says, it is an alien righteousness outside of us. Our sin, our good works have no impact on that legal standing before God. Today though we will take some time looking at faith as the only instrument of justification and the idea that we are justified by faith alone but not by faith that is alone.

The Bible tells us, by faith we are justified. Paul tells us in Romans 1, 17, for in it, the righteousness of God is revealed from faith to faith as it is written, the just shall live by faith. And in Ephesians two, eight and nine, for by grace you have been saved through faith and that not of yourselves. It is the gift of God, not of works lest anyone should boast. And this faith itself is not our own but a gracious gift of God.

We live by faith and are saved through faith. It is by and through faith. Our paragraph states that faith is the only instrument of justification. What does that mean? Only instrument.

Dr. Sproul comments, the term instrumental cause goes back to the fourth century before Christ, to the philosophy of Aristotle. He pursued explanations for motion and change. In that process, he tried to isolate various causes that contribute to something's change of a state or status. Aristotle distinguished four kinds of causes, formal, efficient, final, and material.

Aristotle used the illustration of a statue that starts out as a block of stone. The block of stone is the material cause, the stuff out of which something is made, the idea or sketch in the sculptor's mind of the way he wants the finished product to look. This is the formal cause. The sculptor is the efficient cause, that which brings about the change from stone to statue. The final cause is the purpose for which the thing is made.

To these four causes we may add the idea of an instrumental cause, which is the means by which the change takes place. The sculptor's chisel and hammer are the instruments in this illustration. So let's look at these causes with respect to justification. The material cause is the substance, the merit or foundation of justification. This would be the perfect obedience to the law and sacrificial death of Christ, his passive and active obedience.

The formal cause is, again, the defining essence or legal mechanism that constitutes the change in status. This would be the imputation of Christ's righteousness to the believer. The efficient cause is the primary agent or driving force behind the declaration. That would be God and his grace and mercy. The final cause is the ultimate goal or purpose for which justification is enacted.

That is the glory of God. And finally the instrumental cause which is the tool or means by which the righteousness of Christ is received and laid hold of which for us is faith alone. Not everybody agrees with that. We have differences with the Catholic Church specifically in the formal cause which be a difference of opinion with imputation and infusion, and the instrumental cause. We're in the Catholic Church.

They see the sacrament of baptism rather than faith as the conduit through which saving grace is initially applied, that through baptism, God's grace and Christ's righteousness are sacramentally poured into the soul, transforming the person internally rather than merely declaring them righteous externally. This highlights one of the core distinctions between us. Justification in Catholic theology is not a legal declaration of righteousness based on imputation. It is a transformative process of infused grace which can begin, increase, be damaged, be lost, and even be restored through sacramental processes. The uncertainty or instability of one's state of grace or justification seems inconsistent with Paul's message in Romans 5 1.

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. The other point I wanted to discuss today is the idea that we are justified by faith alone but not by faith that is alone. Our confession states it does not occur by itself in the person justified, but it is always accompanied by every other saving grace. We hold that we are justified by faith alone. This doesn't mean that we can have faith and then we'll never live any differently than before we were saved, never exhibit any fruit of a changed life.

To be true faith there should be some evidence, some fruit of a changed life. You may not be perfect instantly, but change should occur and actually continue for the rest of your life and that change will be a struggle. This is the picture of our sanctification. True faith is a living faith, a faith working through love. James asks, what good is it my brothers if someone says he has faith but does not have works?

In James 2 14 He goes on to answer in verse 17, faith by itself if it does not have works is dead. And James gives then two examples of a faith that is not dead. He mentions Abraham and offering up his son, Isaac, on the altar and Rahab protecting the messengers or spies. Genuine faith is revealed by the presence of works. Well, some would want to claim a contradiction here between the discussion in James chapter 2, faith without works is dead, and Romans chapter 3 that we're justified by faith apart from works.

This is rather an issue of context. James is trying to answer the question, if one says he has faith but has not good works, what faith will that faith save him? Paul is trying to answer the question, how can a sinner be declared righteous by a holy God? Context matters. Yes, we are justified by faith alone and no, if your faith has genuine evidence that faith, excuse me, and no, if your faith has no genuine evidence that faith will not save you.

If you have a true faith, a living faith, works will inevitably follow but neither your faith nor your works contributes to your justification. Remember, the only grounds of our justification is the righteousness of Christ that's been imputed to us, nothing of our own merit. While faith alone is the sole instrument of our justification, It is not alone as a saving grace. With it comes repentance. We can find in Acts 11 and Acts 20.

Humility from Philippians 3 and Romans 3. Obedience from Romans 1 and 16. Love, 1st Timothy 1, 1st Peter 1, and Galatians 5-6. Patience from 2 Thessalonians 1. Hope, 1 Thessalonians 1.

Peace from Romans 5-1 and 15-13. And joy, Romans 15-13. Saving faith is never alone. And as our confession states, we are justified by faith alone, but not by faith that is alone. And that faith is the only instrument of our justification.

We must trust only in Christ for our right standing with God. We cannot earn it. It's not even a matter of profession. It's a matter of possession. We must put our faith in Christ.

I'll close with some words from the Apostle Paul. And we know that for those who love God, all things work together for good, for those who are called according to his purpose, for those whom he foreknew, he also predestined to be conformed to the image of his son in order that he might be the firstborn among many, many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? If God is for us who can be against us?

Who shall separate us from the love of Christ? Shall tribulation or distress or persecution or famine or nakedness or danger or sword? No. In all these things, we are more than conquerors through him who loved us. For I'm sure that neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord.

Nothing can separate you from the love of God. Hold on to that. Carry that with you this week and be comforted, be strengthened, and be encouraged. Amen. You