Let's read Romans 8 first of all, and then Revelation chapter 13. There's one verse here that I want to read. Let me tell you what I'd like to speak on this morning. We're going to fly high today. I want to speak on the subject. Justification from eternity, or eternal justification. The case for eternal justification. Let's read our two texts, first of all, in Romans chapter 8, and it will be verse 33, and there is a clear, clear declaration here for us to consider. Who shall lay anything to the charge of God's elect? It is God that justifies, or literally said, God that justifies. Now, how can he do that? Revelation 13 and the 8th verse, all that dwell upon the earth shall worship him whose names are not written in the book of life slain. from the foundation of the world. And that last phrase will come importantly into play this morning, slain from the foundation of the world. It is clear that we are about to jump into the end, the deep end, of the pool this morning with such a subject and purpose as has been set before us today, which is that justification takes its rise, justification has its beginning, not when we believed on the Lord Jesus Christ, and not even when Christ died upon the cross, but before the world in the very eternal counsel of the Almighty God, and the covenant there established between the Holy Three, when before the world began. Some were then chosen in Jesus Christ. and they were predestinated to the adoption of children. That's clear in Ephesians 1, verses 3 through 5. And even before the world began, Paul says in 2 Timothy 1 and verse 9 that we were given grace in Christ Jesus. And then, of course, we were viewed in Christ And we had that union with our Lord Jesus Christ from everlasting, and this union with Christ is therefore the ground of the conveyance of every saving benefit which is received by the elect and bestowed upon them. We have nothing in the way of saving mercy but what was proposed and declared before time, and that includes justification. And also, we're purposed to us not on the basis of any personal merit or worth that might be in us, not in any action on our part, but strictly in, with, and through the Lord Jesus Christ. Now, these things we will return to later in our study. But it is probably best that we now attempt to lay a foundation deep and wide and work our way gradually up to the subject by reasoning about something that we find it in the Scripture. That is, that rather than the Scriptures always using the general terms salvation and save, which are good words in scriptural, by the way, we also want to consider the various aspects of salvation, the parts that make up the whole, the things that make up the totality of God's saving work toward the elect of God. And we also want to make some distinctions that are very important. lest all things run together in our mind. Things such as the ordo salutis, or the order of salvation, which has regard to that process by which the salvation purposed in Christ before the foundation of the world, wrought out in Christ in His death upon the cross, is then in an orderly fashion manifested and realized and applied unto the elect sinner. Now, these works, though they form a unified whole, are nonetheless distinguishable as we meet with them in the Scripture. For example, regeneration is distinct from conversion. and that distinction ought always to be made. They're not one and the same. On the other hand, justification is not the same thing with sanctification. They are not one and the same. In these, one may lead unto the other. Sanctification is not glorification, though it goes before it. Adoption is not the same as reconciliation by Christ. Now, these all fitly frame together, groweth into a holy house of salvation by the ordering of the Lord, if I may paraphrase Paul to that extent. Now, we want to hone in, or we want to focus, on that one great aspect of God's saving work. Justification, as I announced in the beginning. And it does not seem a stretch to say that this is the, quote, lost, unquote doctrine today. It is the one today, perhaps more than others, that is hidden under a bushel. When they visit here and visit there in many churches, it is doubtful that they would hear this grand and glorious doctrine of justification expounded upon in the hearing of the worshipper, at least not at any length and not at any depth. And even sometimes in the Calvinistic circles, as we might call them, one might not hear it traced back to its origin or its beginning before the foundation of the world. Now, there does not seem to be a lot of preaching today on this very important doctrine. And may I remind you that when this doctrine is left out of the Christian message, it is like a ship without a rudder. It is like a bushel with a large hole in the bottom, so that it is taking on water and is in danger of sinking the whole ship. Even so, when the doctrine of justification is left out of the Christian message as a part of the gospel and the part of the great salvation of God, A giant void is left in the Christian message. John Gill wrote in one of his many articles on the subject of justification these simple words, quote, the doctrine of justification by the righteousness of Christ is one of great importance. and the apostle spoke of it as if the essence of the gospel lay in it." In other words, is there a gospel and could there be salvation if justification be extracted from the mix? John Gill said again, it is a fundamental article of the gospel. and so much so that some have called it the basis of Christianity, that this great doctrine of justification is the very basis of our great salvation. Now, this great doctrine is a vast ocean, and the question is, where exactly do we put our vessels in to this ocean that has neither bank nor bottom, then we might visit every port. and carry ourselves along. Let's begin by defining the term. What is justification? Should the question be asked, what is justification? And what does it mean to justify? Now, these terms we meet with so often in the Scripture that it is incumbent that we qualify them in our understanding. We would know the meaning of these words, justify, justification, and such like. Now, it is generally conceded by expositors of a sounder nature that these are forensic terms. Forensic terms meaning they are legal terms which one might hear in a court of law, legal terms of a sentence that is pronounced. And as Witsius wrote, it is ordinarily used in a declarative sense so that it signifies to account, to declare, to prove that one is just. Justification. In this sense, justification is not a work wrought in the sinner inwardly. We need to keep that in our mind. It is not an inward renewal such as regeneration is. And sanctification is the change of our inward part by the power of God. And then again, justification is not an infusion of righteousness or holiness. Justification is not what gives us a new heart. or renews our mind before our Almighty God. I think that this can be confirmed convincingly by examining several places where the word is to be found and is used in the scripture. And do not let it surprise us that we even find that at times this word, justified, is applied unto God as well. Therefore, it cannot mean to make one righteous as it is applied to God, and I'll show you that in a moment. It does not put righteousness into one, but it declares that they are righteous, and that is the declaration. Consider, for example, Luke 7. And listen very carefully to what is said and of whom it is said. And all the people that heard and the publicans justified God being baptized of John. Now, it cannot have the meaning of to make righteous or to put righteousness into one. Listen to 1 Timothy 3 and verse 16 of the God-man incarnate. where it is written that God manifests in the flesh, that is, Jesus, was justified in the Spirit. Listen again to Luke 10 and 29. We read there of certain lawyers who were willing to justify themselves. Luke 6.15. Jesus said to some Pharisees, you are they which justify yourself before men. Listen to Romans 3, 4, taken from Psalm 51 and verse 4. that you," saith David, in the time of his prayer and contrition, praying to God, he says, that you might be justified when you speak and be clear when you judge. Now, in all these places, we could find some more, the meaning is not to make one righteous, but it is to declare or to pronounce one as righteous. When the people justified God in Luke 7 and verse 29, They in no way conveyed any righteousness unto God, only they declared Him to be so. They justified God. He is righteous. Likewise, when the Pharisees and the self-righteous justified themselves, they were but falsely declaring or announcing themselves to be righteous, declaring that they were righteous in themselves, which justification was only a figment of their vain imagination. They had pronounced themselves so, but God had not. It was not a divine verdict that was passed upon them. but it was the false estimate which they held of themselves, and thus they presumed to pass the good sentence upon themselves, that they were men that were righteous. It is God that justifies, Romans 8 and verse 33. Now, when we seek to get a grasp on justification, it is then that we find that the Scriptures speak of this justification in more than one way or from more than one aspect or angle. and it had several causes, it would seem, as we read the scripture. By the way, we are indebted to the Apostle Paul more than any other for the systematic study and outlining of the doctrine of justification. But even he, the Apostle Paul, speaks of justification from several standpoints. For example, in Romans chapter 3 and verse 24, being justified freely by his grace through the redemption which is in Jesus Christ. Now, the word freely is the word gratuitously, without any cause, none on the part of the individual being justified. Again, in Romans 5, And verse 1, Paul said, being justified by faith, we have peace with God. Later, Romans 5 and verse 9, being now justified by his blood, we shall be saved from the wrath through him. But now let's get down where the rubber meets the road. Let's trace justification to its origin and back unto its first cause, asking the question, where does it take its ride? When does it first appear in reality? In time or in eternity? John Gill referred to justification as an imminent act of God taken up in the mind of God from eternity. That is, it originated in the mind and the will of God, but not after the race fell, nor when the Son became incarnate and died. But as one old-timer put it in his writing, justification is a sentence conceived in the mind of God as a decree from eternity. Another held that justification is absolutely an essential part of the covenant of grace established in and with Christ before the foundation of the world. Now, you may ask, or some may ask, how can justification be? How can there be justification before the fall and before we have sinned, before Christ had died and before we have believed? We should ask of them, how is it that Christ is said to be the Lamb of God slain from the foundation of the world. Herein is a great connection. Slain before or from the foundation of the world. Revelation 13 and 8. Peter says, 1 Peter 1 and verse 20, for ordained before the foundation of the world. For ordained to what? For ordained as a lamb without spot and without blemish, and not foreordained after the fall, but before the fall and even before the creation of man, before the world was created in which man was to dwell and was to live. Lest we forget, there was at that time a union formed between Christ and the elect before the world from the beginning in the eternal purpose, and the establishing of the covenant of grace and redemption was from that time. From then and that, the elect are then viewed by God as being in the Son, the Lord Jesus Christ. And it was then that the Son became our surety, as it is said in Hebrews 7 and verse 22. Now, a surety is one. The word means to strike hands or to mix oneself up together with another, basically is the meaning of the Old Testament word surety. And a surety is one who mixes himself up with others in order to answer their debts and be responsible for them so that all that is required of a debtor is then given by the surety even life for life. For the first mention of suretyship studied the matter from Genesis 43, verse 8 and 9, when Judah pledged to be surety for Benjamin. If I bring him not again, let me bear the blame. Christ became surety for all of God's little Benjamins to be brought safely. You know, the wise Solomon counsels us against it. He said it's not good to become maturity, and especially for a stranger. In Proverbs chapter 6, 1 through 6. Proverbs 17 and verse 18. Solomon counsels against it. Why? Because when the debtor defaults, the surety must pay the debt and answer all. The surety must pay. He shall suffer, he shall smart for it, is the way that Solomon put it. In Proverbs 11 and verse 15, so soon as their sins were therefore imputed unto him, so soon as they were imputed unto the surety of the Lord, they were not imputed unto the elect, for God will not require a double debt. first of the surety and then also of the elect. One hymn writer puts it in a wonderful way, payment God will not twice demand, first at my bleeding surety's hand and then again at mine. As Dr. Chauncey put it, Christ atonement and bearing our sin. was in the eye of God from eternity and was, as if it were, already done. By the decree, it is as if it is done. And if that be the case, then all intended by the atoning death of the Lord Jesus Christ may be viewed then by God as being absolutely sure. In that Romans 4 and verse 17, God calls those things which be not as though they were. Thus God could call Abraham the father of many nations, even when he was childless and even when he had a barren wife. the father of many nations, and with a barren wife. But Paul speaks of what Murray called, quote, determinate certainty, unquote. That because of the power and the decree of God. That because God determined it, or because God willed it, therefore it is as if it had a being. The accomplishment is sure and is certain and cannot fail because God willed it to come to pass in his decree. So that God's will to elect is election. God's will to save is our salvation. God's will for Christ to die assures that he will die in the fullness of time. God's will to adopt is certainly our adoption. Then God's will to justify is our justification. Now, one of the most frequent objections raised by the Armenians goes something like this, of those who oppose the doctrine of eternal justification, or if you wish, justification from eternity. Their argument is this, and they think it a sound one. that none can be justified before they actually exist or before they have actually committed sin. We should remember this is a very same argument. which the remonstrants, that is, the opposers of sovereign grace, raised centuries and ages ago against the doctrine of election. They said none can be elect before they have a being. None can be elect before they are inexistent, before they believe. We remind them Paul teaches the Ephesians. that they and we were chosen in Christ before the foundation of the world. Again, that's Ephesians 1, 3 through 5. He tells the Thessalonians. that they were chosen unto salvation from the beginning. That's 2 Thessalonians 2 and 13. And he told Timothy that the Lord has saved us and given us grace before the foundation of the world. 2 Timothy 1 and 9. And if any, therefore, are minded to argue against justification from eternity on the same ground that one cannot be justified before they have being or before Christ died or before they have faith or believe upon the Lord, then let us reason with them upon two points that we want to make. The Old Testament saints, all of them, were justified before Christ came and died upon the cross. They were justified before their sins were actually, literally, really atoned for in the death of the Lord, before the great sin bearer. laid down the perfect and everlasting sacrifice for sin. Abraham is a good example of men being justified in the Old Testament in Romans 4. No, there was not another way for any to be saved during the Old Testament dispensation other than by the grace of God. Noah found grace in the eyes of the Lord. Genesis 8 or 6 and verse 8. Divine favor he had in the eyes of the Lord. The second point is this. On the other side of the cross, Jesus indeed died for you. and died for your sins before you actually had a being and before your sins were actually committed. The Lord died before those two things occurred. Now, let's see if this makes any impression upon the Arminian who tried to hang everything upon the love of God. We ask them then, when was the love of God fixed upon the sons and the daughters of men? Was it when they were born? Was it when they believed? Was it when Christ died? Was it when they believed or were baptized? Was it when they loved God that God set His love upon His people? Scripture declares, Jeremiah 31 and verse 3, "'Yea, I have loved you with an everlasting love, Therefore, with the cards of love have I drawn you." They said they are accepted in Him, in Him said Paul in Ephesians 1, and said love was manifested in Christ giving Himself for us upon the cross. Therefore, as he loved his people as they were in Christ, so he acquitted his people as they were in Christ on the merit of his coming death for their sin. For justification takes its rise first and foremost in the mind and in the will of God, and finds its substance in the Lamb slain before the foundation of the world. Justification has in it two blessed articles of the gospel, two blessed parts that are considered and contained in the gospel. Number one, that the sins of the elect, all the sins of all of the elect, have been imputed to our surety, the Lord Jesus Christ. They have been made to light upon Him, and He made full satisfaction in their behavior. Secondly, the righteousness of Christ is imputed to those who were chosen in Him and appointed to everlasting life. By the way, let's consider a moment, if we might, and that is the argument we must have actual existence in order to be justified. Consider the case of Adam and the race, that his sin was imputed to the race as seen in two facts. that all are born in sin and that all are subject to physically die. And Paul, in the end of Romans 5, ties the knot between Adam and the race. In verse 18, therefore, by the offense of one came judgment on all under condemnation. In the first half of verse 19 of Romans 5, By the offense of one man, or the disobedient, many were made sinners." Now, this too was before they personally existed or actually and personally had sinned in person. And it is a truth that whatsoever is done by a federal head is put to the account of those in whose behalf he acted. Thus, Paul teaches us that we sinned in Adam, Romans 5 and verse 12. By the same token, what is done by Christ, the head of the election of grace, is reckoned unto the elect, and so soon as it is done by the federal head. Therefore, for justification from eternity to stand, it must be that Christ in the decree of God before the world had our sins imputed to him, and he was ordained to be slain." We can see how this could give rise to this objection or to this question. How can justification be from eternity if condemnation by the sin of Adam came after that? and in time. Would the latter not nullify and supersede the former? Does this not nullify the fact that Christ was slain from the foundation of the world and that their secret justification, however, would be manifest in God's time? And it does not nullify it as an illustration There was a secret election of Gentiles which did not appear in older ages or times. Ephesians 3 and verse 5, and that secret election of Gentiles was hidden in God from the beginning of the world, Ephesians 3 and verse 9, though it was not made manifest for century after century prior to the manifestation in the calling of the Gentiles by the gospel. Before that, they worshiped idols. and they served all manner of false gods, but their election stood because it was of God. Now, a man may live as a pauper, thinking not to have a dime unto his name, though that man will inherit in time a fortune. He is secretly rich. before he comes to the knowledge of it. And he lives as a poor man until he learns of that inheritance. When does he have the inheritance? It's when the rich heir sits down and makes out his will and puts it down that it is to go to so-and-so. But it is actually not realized until it is conveyed and the knowledge of it is given. No doubt some would hear this sermon and say, you have ignored the heavy emphasis which the New Testament puts upon justification by faith. by believing which they contend would show that none are justified until they do and actually believe, until they exercise faith in the Lord Jesus. Such a view has more to do, I fear, with free will than with free grace. But we must consider what is meant by justification by faith. whether it is cause, whether it is effect. Justification by faith. Is it cause or is it effect? I love to read John Bryan's book on eternal justification. He put it like this, justification by faith is the knowledge and the perception of justification. It is the knowledge or the perception of it imparted when the Spirit of God has quickened us and has enlightened us. You hear a little phrase from Isaiah chapter 53 and verse 11 in that wonderful, wonderful prophecy of all prophecies. It says this, By his knowledge shall my righteous servant justify many. Not the knowledge that he possesses and exercises, but the knowledge of himself that he imparts or manifests or reveals unto him. The knowledge of his saving work, therefore, being known and revealed. Our justification is not secured by our believing, but it is manifest to, by, and in faith. by the faith which God gives us. The regenerate elect, one receives what Brian called, quote, the comforting knowledge or perception of that gracious privilege, unquote. It comes when our hearts are opened by God and our minds are enlightened. We must bear in mind, too, That faith is not of men. It's not our contribution. It's not our part. It is the gift of God, Ephesians 2, 8 and 9. It is a work of God, Colossians 2, 12. We believe by grace, Acts 18 and verse 27. And Paul said in Romans 4 and verse 16, to sum it up, he said, It is of faith that it might be by grace. So that salvation by faith is nothing more or less than also salvation by the grace of God. Gill makes the same conclusion on adoption as on justification. He wrote, and I quote, faith is not the cause but the fruit. and the effect of justification. Justification is antecedent to the act of believing." And again, he wrote, the reason why we are justified is not because we have faith, The reason we have faith is because we are justified. Faith is given by God. It is created in us for the express purpose of believing and espousing the Lord Jesus Christ and the testimony of Christ set out yonder in the Gospel. The elect are justified in their federal head, the Lord Jesus Christ. And that justification is applied to the conscience of believers. And then the assurance of it is sealed up in our hearts when grace enables us to believe the testimony concerning Christ. Consider, if you will, this justification must be absolute, and righteousness must be perfect. I'll say it again. Justification must be absolute, and righteousness must be perfect, that is, full and entire. And faith is never perfect, and if faith were the essence of our justification, then justification would be imperfect, and so our righteousness. Thus we view justification from three aspects, we believe, biblically. A, as decreed by God before the world. B, in the death and resurrection of Christ, Romans 4, 25, raised for our justification, or some say, on account of our justification. And then C, in the grace of faith. We believe, and that justification is sealed up in us. But it took its rise in the eternal counsels of the Almighty God. He decreed it before the world. He made provision for it. Christ the Lamb slain before the world ever began. When our sins are put upon Christ, As soon as they are imputed to him, so soon may he impute righteousness unto us and declare justification. Consider these things. This is a glorious aspect of it, I believe. All right, thank you, and let's rise for a word of prayer, please.