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I'm going to read chapter 8, 
paragraphs 5, 6, and 8. That's chapter 8, paragraphs 
5, 6, and 8. And then we'll have a look at 
the perfection of the saving work of Christ the mediator. So this is, again, paragraphs 
5, 6, and 8. The Lord Jesus, by His perfect 
obedience and sacrifice of Himself, which he through the eternal 
spirit once offered up unto God, hath fully satisfied the justice 
of God, procured reconciliation, and purchased an everlasting 
inheritance in the kingdom of heaven for all those whom the 
Father hath given unto him. Although the price of redemption 
was not actually paid by Christ till after his incarnation, yet 
the virtue, efficacy, and benefit thereof were communicated to 
the elect in all ages, successively from the beginning of the world, 
in and by those promises, types, and sacrifices wherein he was 
revealed and signified to be the seed which should bruise 
the serpent's head. and the lamb slain from the foundation 
of the world, being the same yesterday, today, and forever. 
To all those for whom Christ hath obtained eternal redemption, 
he doth certainly and effectually apply and communicate the same. 
making intercession for them, uniting them to himself by his 
spirit, revealing unto them in and by his word the mystery of 
salvation, persuading them to believe and obey, governing their 
hearts by his word and spirit, and overcoming all their enemies 
by his almighty power and wisdom, in such manner and ways as are 
most consonant to his wonderful and unsearchable dispensation, 
and all of free and absolute grace, without any condition 
foreseen in them to procure it. So as we've gone through Chapter 
8, hopefully it's been informative, hopefully it's been a blessing 
to rehearse the things of Christ, the doctrine of Christ, His person 
and His work. That's what we have been studying, 
the person and the work of Christ. And last time we looked at the 
mediatorial work of Christ under, generally, the fact that his 
mediatorship is exclusive to himself, that there are no rivals 
to the office of mediator, but rather that he alone, that Christ 
alone, is the mediator between God and man. And then we had 
a look at the nature or character of his mediatorial role. What 
does it look like? It's seen in the fact that he 
makes a substitutionary sacrifice for his people, that he continues 
to intercede for them based upon the perfection of that once-for-all 
sacrifice, and also that his mediatorial office is seen in 
the threefold offices of prophet, priest, and king. Well, this 
morning we're going to have a look at the stuff of paragraphs 5, 
6, and 8 under just a simple heading of the perfection of 
the work the saving work of Christ. Remember, backing up to paragraph 
one, if you can have a look at that for a moment, because it 
sets up, in fact, when we opened up our study of chapter eight 
of Christ the Mediator, we noted that paragraph one could be, 
it might be a little bit of a stretch, but maybe not, we look at it 
and we can see something of the content of the entire confession 
of faith. We see the doctrine of God, the 
eternal decree. We see the doctrine of salvation, 
things pertaining to the church, and Christ's headship over it, 
etc. But we certainly see an outline 
for the entire chapter here. And notice, with regards to paragraphs 
5, 6, and 8, we see that in here, that Christ is the mediator between 
God and man. prophet, priest, and king, that 
from all eternity, God did give a people to be Christ's seed, 
the end of paragraph one, and to be by him in time redeemed, 
called, justified, sanctified, and glorified. That really is 
the stuff of 5, 6, 7, and 8. There is a seed given unto Christ 
before the foundation of the world by God the Father. In time, 
Christ comes, and he performs the work. of mediatorship, the 
work of the Messiah, the Savior, the Christ. And then in time, 
that perfect work is applied in effectual calling, justification, 
sanctification, and ultimately, and inevitably, glorification. 
And so that's the stuff we're going to look at this morning. 
And hopefully, as we move along here, you see the intimate connection 
between the pactum salutis, that is the pre-temporal intra-Trinitarian 
pact to save a people perfectly by the saving work of Christ, 
the covenant of redemption that God, the triune God, purposed 
before the world was to, by the perfect saving work of Christ, 
save all the elect in him. Then we see, hopefully, as we 
work through this, the Historia Salutis, and we've seen that 
already. in our examination of Christ's work last time, the 
history of salvation. Really beginning at the time 
of creation and when God's providential governance of his creation and 
time moves forward from the promise specifically after the fall that 
God would, by the seat of the woman, crush the serpent's head 
and have, as revelation continues, a savior for sinners. as that 
develops and is punctuated by the cross work of Christ, and 
then the Ordo salutis afterwards, that the perfect work of Christ 
is in the order of salvation applied unto the elect by the 
Holy Spirit. But we'll look at that and hopefully 
clarify that as we move along. First off then, let's have a 
look at the perfect execution of his saving work, paragraph 
five. the perfect execution of his 
saving work. Notice, first of all, just a 
rehearsal of truths already stated. First off, notice what we see, 
active and passive obedience. The Lord Jesus, by his perfect 
obedience and sacrifice of himself. We looked at that last time. 
The paragraph here rehearses previous content by saying the 
Lord Jesus by his perfect obedience and sacrifice of himself. His 
active obedience in conformity, perfect conformity unto the law 
of God in the stead of all those believe and then his passive 
obedience in the sacrifice of himself whereby he pays the penalty 
for the sins of all of his people. So we have the rehearsal of the 
act of impassive obedience. We also have a rehearsal of the 
equipping and aid of the Spirit in the mediatorial work of Christ. 
Notice, which He through the eternal Spirit once offered up 
unto God. That's a rehearsal of the stuff 
of paragraph three with regards to the equipping and the aid 
of the Holy Spirit in the mediatorial work of the Lord Jesus Christ. Secondly, under the perfect execution 
of His saving work, Now with a little Bible that we'll get 
to, notice that we have the single efficacious sacrifice. And kids, efficacious simply 
means the perfect performance of what was intended. There is 
the perfect completion or perfect power to perform that which was 
intended. The single efficacious sacrifice, 
Christ really did do what was intended. He did so with perfect 
power and execution. And notice we have that here 
in the confession. that Christ, or the Lord Jesus, paragraph 
5, skipping forward, hath fully satisfied the justice of God, 
procured reconciliation, and purchased an everlasting inheritance 
in the kingdom of heaven. The single efficacious sacrifice, 
if you have a Bible at the ready, you can turn to the book of Hebrews 
And really, this could be another definition of the book of Hebrews, 
the disclosure of the single efficacious sacrifice for the 
sins of the elect. In Hebrews, that's what we have. 
When you get there, you can turn first to chapter 7, keeping this 
in the fore of your minds, the single efficacious sacrifice 
of the Lord Jesus Christ. Notice in Hebrews 7 at verse 
27. beginning in 26, for such a high 
priest was fitting for us, who is holy, harmless, undefiled, 
separate from sinners, and has become higher than the heavens, 
who does not need daily as those high priests to offer up sacrifices 
for his own sins and then for the people's. For this he did 
once for all when he offered up himself. You see, this once 
for all language pertains to the single efficacious sacrifice, 
an unrepeatable one. It doesn't need to be continually 
offered. The sacrifice of Christ doesn't 
need to be continually offered up to God. It's set in contrast 
to the earthly sacrifices of the high priest, which could 
never take away sins. The blood of bulls and goats 
could never take away sins. Yet, the sacrifice of this one, 
Christ Jesus, takes away sins and that once for all. It does 
not need to be repeatedly offered unto God. Once for all, in the 
book of Hebrews and later in the book of 1 Peter, doesn't 
mean once for all sinners without exception, but once for all time 
without the need of repetition. Because in its singular offering, 
it is perfect, it is efficacious, it does what it was intended 
to do, and it needs no supplement. Christ's single efficacious sacrifice, 
if you still have your Bibles open to the book of Hebrews, 
You can turn to Hebrews 9, beginning in verse 7, because we have more 
blessed data speaking to the glory of Christ's singular sacrifice. Notice Hebrews 9, beginning in 
verse 7. But into the second part the 
high priest went alone once a year, not without blood, which he offered 
for himself and for the people's sins committed in ignorance. 
The Holy Spirit indicating this, that the way into the holiest 
of all, was not yet made manifest while the first tabernacle was 
still standing. It was symbolic for the present 
time in which both gifts and sacrifices are offered, which 
cannot make him who performed the service perfect in regard 
to the conscience. concerned only with foods and 
drinks, various washings, and fleshly ordinances imposed until 
the time of reformation. Now here we have one of those 
great biblical buts. But Christ came as high priest 
of the good thing to come. With the greater and more perfect 
tabernacle, not made with hands, that is, not of this creation. Not with the blood of goats and 
calves, but with his own blood, he entered the most holy place, 
and here's that language again, once for all, having obtained 
eternal redemption. You see the perfect, single, 
efficacious sacrifice of Christ, set in opposition to the typical 
and shadowy things of bulls and goats that never take away sin, 
which only pointed forward to the glory of the true blood, 
the substance, the anti-type, Christ Jesus, who entered the 
most holy place once for all, having obtained eternal redemption, 
this once for all again speaking to the singular efficacious sacrifice 
that Christ renders, having obtained eternal redemption. Also Hebrews 
9, 26 to 28, the language is multiplied in the book of Hebrews 
to make that certain point. You need not go back to and you 
need not entertain the things that were typical and shadowy 
because the substance has come the glorious Christ notice Hebrews 
26 excuse me chapter 9 verse 26 he then would have had to 
suffer often since the foundation of the world but now once at 
the end of the ages he has appeared to put away sin by the sacrifice 
of himself and as it is appointed for men to die once but after 
this the judgment So Christ was offered once to bear the sins 
of many. To those who eagerly wait for 
him, he will appear a second time apart from sin for salvation. So you see there again this language, 
once for all. Christ was offered once to bear 
the sins of many, which again speaks to the particularity of 
his redemption. Not once for the sins of all, 
but appeared once for all time for the sins of many, that is 
the elect, the many brethren. that he would bring to glory. 
And so, once again, the single efficacious sacrifice of the 
Lord Jesus Christ. And again, it's a glorious rehearsal, 
hopefully. We're working through material, 
working through an outline, but hopefully we can take pause and 
you can take pause in your minds as we move along to glory in 
this truth. If you're found safely in Christ, 
you are in this language here. He has obtained eternal redemption 
for you if you believe on him. and are safely found within his 
blessed fold. If we go extra-Hebrews to other 
books, we can look at 1 Peter. You can turn there for some more 
language of the same with regards to the singular efficacious sacrifice 
of Christ. 1 Peter chapter 3. Notice the affinity with the 
Pauline language of Hebrews. 1 Peter 3 verse 18, for Christ 
also suffered once for sins the just for the unjust that he might 
bring us to God. See that beautiful language. 
You see the consent of the parts with the biblical writers. It's 
not just a slapping together of ancient papyri into a into 
a book, into a corpus of literature just to, you know, serve as a 
religious document to some people who are, you know, confused in 
their minds, but rather it is a divinely intended, put together 
work of divinely superintended authors who come together and 
have this pristine quality of the consent of the parts. Paul 
writes, and he writes, This language, Christ being offered up once 
for the sins of many, Peter being under divine inspiration as well 
and speaking concerning a historical truth, writes the same thing. For Christ also suffered once 
for sins, the just for the unjust that he might bring us to God. 
The blessed harmony of the biblical authors in disclosing the single 
efficacious sacrifice of the Lord Jesus Christ. Notice thirdly, 
under the perfect execution of his saving work, the comprehensive 
salvation that Christ secured. So his salvation is perfect, 
and of course it is comprehensive. Notice the language of the confession. The Lord Jesus hath fully satisfied 
the justice of God, one, procured reconciliation, two, and three, 
purchased an everlasting inheritance in the kingdom of heaven for 
all those whom the Father hath given unto him. It is a comprehensive 
salvation. He has fully satisfied the justice 
of God. Remember, we looked at that last 
time. God is just, perfectly just and 
perfectly holy. He is infinite, eternal and unchangeable 
in those things. And his justice must be met with 
satisfaction. And Christ does that. Man has 
sinned against God. God's elect have sinned against 
him. And the elect, if they are to 
enjoy the eternal bliss of heaven, if they are to be found before 
the eye of the divine court with favor, justice needs to be satisfied. And justice is satisfied by the 
Lord Jesus Christ. The justice in that act of obedience, 
God requires the satisfaction of perfect obedience to his law. He also requires, because of 
man's transgression, that passive obedience. He requires justice 
to be satisfied in punishment. in the penal sanctions being 
taken care of by one. And Christ, the perfect sacrifice, 
does that in the place of all those who believe. And so Christ, 
the Lord Jesus, hath fully satisfied the justice of God. It's a blessing 
to the saints. We will never have to say, as 
Christ said, my God, my God, why hast thou forsaken me? because 
Christ, in crying that cry of dereliction, was doing so as 
the wrath of God was being poured out upon him for the transgressions 
of the elect. What a blessed thing that we 
have the justice of God fully satisfied. We have reconciliation 
procured. Remember, procured means the 
securing of something by work or effort. So when we read procured 
reconciliation, we're to read that Christ, by securing or by 
his work and effort and merit, has secured that reconciliation. We have reconciliation with God 
by virtue of the perfect work of the Lord Jesus Christ. He 
brings peace to God and sinners by his perfect work. That wonderful, 
in fact, at the outset of the Incarnation, the narrative of 
the Incarnation in the book of Luke, we read something of that. In Luke chapter 2, when the angels 
are singing the first hymn of the Incarnation, We read in Luke 2, 13, and suddenly 
there was with the angel a multitude of the heavenly host praising 
God and saying, glory to God in the highest and on earth peace, 
goodwill toward men. Remember, the peace that is being 
brought here by the Savior born in the city of David, Christ 
the Lord, the peace that is being brought is not necessarily that 
horizontal peace that we can enjoy on this earth under God, 
though. That is a result that comes as 
a result of Christ's reconciliatory work. We enjoy peace within a 
church context, because we've been washed by the blood of Christ, 
we've been given a new life by the regenerating power of God, 
and our wills are changed, our minds are changed, so that beforehand, 
where we might not have been, where we might have been at enmity, 
at odds with the people within the context of our congregation, 
now, because of Christ's saving work and the application of that 
work by the Holy Spirit to our souls, We enjoy a horizontal 
peace with one another. But the peace in view is the 
peace brought between God and man by the work of the announced 
Savior here. We have peace with God through 
our Lord Jesus Christ. He himself is our peace, Paul 
would write in Ephesians chapter two, speaking of Christ. Why? 
Because he brings two parties at odds to the point of reconciliation. Not that God committed any transgression 
against men and we against him, and it's that sort of reconciliation 
that's taken place. God being perfect in all of his 
perfections, he is at odds with men because of men's rebellion, 
because of man's transgressions against his holy against his 
holy court. And so Christ brings that reconciliation 
and that peace by virtue of the perfect execution of his mediatorial 
task. Thirdly, so he's fully satisfied 
the justice of God, he's procured reconciliation, and then he's 
purchased an everlasting inheritance in the kingdom of God for all 
those whom the Father hath given unto him. You see, we have the 
present blessed enjoyment of justice being satisfied for us 
and reconciliation being secured for us. We also have the blessed 
certainty and anticipation that at the end of our days in this 
lower world, we will enter into Emmanuel's land. We will enjoy 
the fullness and the consummation of this everlasting inheritance 
reserved in heaven for us by the work of the Lord Jesus Christ. 
We have this comprehensive salvation that Christ has secured. Secondly, 
so that was firstly the perfect execution of the saving work. 
Secondly, the particular beneficiaries of his saving work, the particular 
beneficiary. Remember what beneficiary is, 
someone who benefits. There is the benefactor, God. There is beneficiaries, those 
who receive the benefits bestowed by the benefactor. We have the 
particular beneficiaries of his saving work given here. First, in paragraph five, remember 
again, the Lord Jesus hath fully satisfied the justice of God 
procured reconciliation, and purchased an everlasting inheritance 
in the kingdom of heaven. Now note, for all those whom 
the Father hath given unto him. Those are the particular beneficiaries, 
the persons who benefit from Christ's saving work. All those 
whom the Father hath given unto him. So the first thing we want 
to consider is Christ's work was intended for a fixed and 
particular multitude from every tribe, tongue, people, and nation. That's what we could use to, 
in a synonymic way, define for all those whom the Father hath 
given unto him. Christ's work was intended for 
a fixed and particular multitude from every tribe, tongue, people, 
and nation. Where do we go in our Bibles 
to see this? And we're now touching upon the stuff of limited atonement, 
particular redemption, definite atonement. In the book of Matthew, 
we have this, don't we, at the announcement of the angel with 
regards to the name of the born Savior, this one that will be 
born. The angel announcing to Joseph 
in verse 21, With regards to Mary, notice what we read, and 
this should be well familiar to you. Matthew 1.21, and she 
will bring forth a son, and you shall call his name Jesus, for 
he will save his people from their sins. We have there at 
least two things. We have, first, the certainty 
of Christ's securing of redemption. He will save. There's there's 
no perhaps there's no maybe to the saving work of Christ, but 
rather only certainty and perfection. He will save. And then secondly, 
we have the fact that that certain salvation. that that efficacious 
salvation, that that perfect salvation is also seen in that 
it is his people who are saved from their sins. It is not some 
salvation that is done that is universal in intention where 
some people avail and others don't. Both parties being covered 
somehow by this saving work, but only one party actually availing 
of it. Why? Because in the exercise 
and volition of their own will, they activate or actualize the 
reality that was only somehow universal and ambiguous, if you 
will, in its working out in history. No, we have certainty. We have 
perfection. We have efficacy, for he will 
save his people from their sins. As we move forward in the gospel 
writers, you can turn to the book of John. because the language 
in John, time and again, is very clear. First off, in John 10. And while, in fact, I mean, we 
could start in John 6, because it's not that we don't see it 
before John 10, we certainly see it throughout, right at the 
beginning of the Gospel of John, we see this, we see it in John 
1, we see it in John 3, we see it throughout the pages of the 
Gospel. Notice in John 6, these verses as well, familiar to you 
but let's read the entirety of John six beginning in verse thirty 
five to verse thirty nine and Jesus said to them I am the bread 
of life he who comes to me shall never hunger and he who believes 
in me shall never thirst but I said to you that you have seen 
me and yet do not believe all that the father gives me will 
come to me and the one who comes to me, I will by no means cast 
out. Let's pause there for a moment. 
We see the language of paragraph 5 right here in John 6, 37. All that the Father gives me 
will come to me. For all those whom the Father 
hath given unto him. We see the language that is in 
the background here. Christ comes he does the work 
of salvation and all that the father gives to him are covered 
by that blessed salvation all for whom that salvation is rendered 
will not be cast out but will come to him and notice the language 
continues highlighting the fact of Christ's perfect completion 
of the will of God for him and for his people salvation beginning 
in John 638 for I have come down from heaven not to do my own 
will, but the will of Him who sent me. This is the will of 
the Father who sent me, that of all He has given me, I should 
lose nothing, but should raise it up at the last day. And this 
is the will of Him who sent me, that everyone who sees the Son 
and believes in Him may have everlasting life, and I will 
raise him up at the last day." Now, we would ask the question 
of those Universalists and those Arminians who would read these 
verses and against better wisdom remain content with their theology, 
does Christ fail in His saving work? Does Christ fail in actually 
fulfilling the will of the Father for His messianic task? Of course, 
the answer has to be no, but what would their answer be? It 
would probably be a qualified no, which is a yes, that Christ 
failed in doing His work. Because we read, this is the 
will of the Father who sent me, that of all He has given me, 
I should lose nothing, but should raise it up at the last day. 
Either Christ perfectly performs the work for all that is given 
and raises up all of those same people on the last day, or he 
fails to do what the Father sent him to do. Calvinism has the 
answer, has the biblical truth, Arminianism does not. And any system that seeks to 
tear away the perfection, the perfect execution of Christ's 
saving work, falls short of the glory of biblical revelation. We move forward to John 10, and 
we have more of the same. You can turn there with me. John 
10, first in verse 11. Notice, Verse 11 of John 10, 
I am the good shepherd. The good shepherd gives his life 
for the sheep. Very simple statement that's 
probably oft overlooked, or maybe not, but it could be oft overlooked 
in the discussion of particular redemption. I am the good shepherd. 
The good shepherd gives his life for the sheep. We have a dichotomy, 
or we have a two two persons, two types of people in the world. There are sheep and there are 
goats. In the work of salvation, Christ does not make a goat a 
sheep. He restores the sheep back to the fold. The sheep are 
equal sign between elect and sheep. All those who have given 
me sheep. The goats are the reprobate, 
those who beforehand have been foreordained unto eternal destruction. Christ does not make goats sheep. 
He goes out and he finds the lost sheep and he brings it back 
to the fold. In Isaiah's prophecy, Isaiah 
53, we see that language, all we like sheep have gone astray. What do we find after that? But 
he has laid on him the iniquity of us all. Every person in the 
world are not sheep who go astray. It is the elect who are sheep 
that have gone astray. And Christ restores them as the 
good shepherd back to the full. We have this blessed language, 
I am the good shepherd. The good shepherd gives his life 
for the sheep. In fact, we'll see in a moment 
the reality of what we just discussed, but noticed as well, John 10 
verses 14 to 16. I am the good shepherd and I 
know my sheep and am known by my own. As the father knows me, 
even so I know the father and I lay down my life for the sheep. The perfect saving work of the 
Christ visited upon the particular beneficiaries of that perfect 
work. I lay down my life for the sheep." 
And then notice in verse 25 and following, Jesus answered them, 
I told you, and you do not believe the works that I do in my Father's 
name, they bear witness of me. But you do not believe because 
you are not of my sheep. As I said to you, my sheep hear 
my voice and I know them and they follow me. And I give them 
eternal life and they shall never perish. Neither shall anyone 
snatch them out of my hand. My Father, who has given them 
to me, is greater than all, and no one is able to snatch them 
out of my Father's hand. I and my Father are one." We 
have the blessed... It's got to be some of the most 
blessed verses in Holy Writ. John 10, 25 to 30. I mean, we 
just read them now, and we're going to move on to other outlined 
content. But once again, just pause to 
consider the glory of this language. My father who has given them 
to me is greater than all, and no one is able to snatch them 
out of my father's hand. I and my father are one." Talk 
about the horror of anyone who goes against the doctrine of 
the perseverance of the saints. What an utter violation of the 
blessed assurance that the Bible brings to the saint of Christ, 
seen here in verses 25 to 29. Blessed assurance. Blessed Assurance. We have the 
language of Romans 8. You can turn there with me as 
well. Romans 8. Here in Romans 8, we have more 
of this language, the particular beneficiaries of Christ's saving 
work, and we notice that it is not some sort of universal atonement 
wrought by Christ that is actualized by those who give a good profession 
of faith, but rather there is a particular people affixed in 
particular multitude before the world was preordained to everlasting 
life through the saving work of the Lord Jesus Christ. And 
in time and in history, Christ comes to die for them, to rise 
again for them, to ever live, to make intercession for them, 
and to bring them to the everlasting inheritance of the saints. Notice 
Romans 8, beginning in verse 31. What then shall we say to 
these things? If God is for us, who can be 
against us? He who did not spare his own 
son, but delivered him up for us all. How shall he not with 
him also freely give us all things? You see the connection there. 
Notice verse 32. He who did not spare his own 
son, but delivered him up for us all. Okay, so it's God sending 
Christ to the cross for this all. And then notice the connection, 
the necessary thing that follows is that if God did that, then 
this must happen. But delivered him up for us all, 
how shall we not with him, he, excuse me, not with him also 
freely give us all things. So the all for whom Christ died 
are the all who receive these all things. So there's a connection 
between the work of Christ, all those for whom he dies, receive 
the all things in the second part of the verse. In verse 34, 
who is, excuse me, 33, who shall bring a charge against God's 
elect, it is God who justifies, who is he who condemns. So you 
see this, God's elect is the all for whom Christ was delivered 
up. So blessed particularity in the 
perfect work of Christ and in the plan of God this is John 
Owen on this Romans 38 passage that he died for all and intercedeth 
for some, will scarcely be squared to this text. Romans 8, 32. Especially considering 
the foundation of all this, which is, verse 32, that love of God 
which moved him to give up Christ to death for us all, upon which 
the apostle infers a kind of impossibility in not giving us 
all good things in him. which how it can be reconciled 
with their opinion who affirmed that he gave his son for millions 
to whom he will give neither grace nor glory. I cannot see. You see, Owen cannot see how 
anyone can arrive at the truth that God would give his son for 
millions for whom he will never give grace or glory. God gives a people to the sun, 
the sun dies for those people, and all those people are given 
the blessing of salvation and everlasting life. As well, we 
could turn to passages like, we won't, but just remember passages 
such as Acts 20, 28, and Ephesians 5, 25, where it speaks with regards 
to God and the shedding of Christ's blood for the church. the church 
of God which he purchased with his own blood. Christ dies for 
what? He dies for the church. Not for 
the world universally, the church and unbelievers outside of the 
church who never profess Christ and die in unbelief, but rather 
He gave his blood for the church. Ephesians 5, 20, 25 husbands 
love your wives just as Christ loved the church and gave himself 
for her. Christ gives himself for the 
church. Who is the church? We find that 
doctrine, that chapter in chapter 26, but the church is defined 
as all those whom the father had given to Christ. and who, 
in time, are regenerated, believe, are justified, sanctified, and 
glorified. And so, again, Christ's particular 
beneficiaries of His saving work, we have them seen in the fact 
that Christ's work was intended for a fixed and particular multitude 
from every tribe and tongue and people and nation. This is Botner 
on Ephesians 5.25. Furthermore, when it is said 
that Christ gave His life for his church or for his people, 
we find it impossible to believe that he gave himself as much 
for reprobates as for those whom he intended to save. Mankind 
is divided into two classes and what is distinctly affirmed of 
one is impliedly denied of the other. The perfection of Christ's 
saving work seen in his particular beneficiaries receiving that 
work in they alone. Secondly, under the particular 
beneficiaries of his saving work, notice that Christ's work was 
the only work by which anyone was ever saved. This is the stuff 
of paragraph 6. If you have your confession handy, 
you can turn there. Notice, Christ's work was the 
only work by which anyone was ever saved. Paragraph 6. Although 
the price of redemption was not actually paid by Christ till 
after the incarnation, Yet the virtue, efficacy, and benefit 
thereof were communicated to the elect in all ages, successively 
from the beginning of the world, in and by those promises, types, 
and sacrifices wherein he was revealed, and signified to be 
the seed which should bruise the serpent's head and the lamb 
slain from the foundation of the world, being the same yesterday, 
today, and forever." Contrary to any notions that believers, 
however, however they are identified before the incarnation and work 
of Christ, were saved by some sort of means or manner of a 
saving economy other than the finished work of Christ. The 
confession, because the Bible does. The confession upholds 
this idea that from the first breathing saved individual to 
the last, salvation has always been by the finished and perfect 
work of the Lord Jesus Christ. From Adam to the last breathing 
saint, salvation has been, is always, and will always be by 
the finished and perfect work of the Lord Jesus Christ. And 
so those prior to the incarnation and work of the Lord Jesus Christ, 
their salvation was by that same work that we are saved by. However, their faith was different 
in the sense that it was anticipatory. They received it the same way 
from God on high, giving, regenerating them, giving them faith and repentance, 
being justified solely and alone by His grace. They had that same 
faith that we do, except it is anticipatory in nature. They 
looked forward to the promises. They looked forward to the promise 
of Christ, whereas we, this side of the finished cross work and 
the resurrection, look back to that which they looked forward 
to. but it is the same faith, it is the same Christ, it is 
the same salvation. So once again, against any system 
of Christian theology that would seek to impose some sort of dispensational 
approach where people were saved in different economies of salvation, 
the Bible upholds and the confession upholds this reality. that all 
whoever were saved were saved by this once for all perfect 
work of the Lord Jesus Christ in time and in history. And notice 
there's a connection between paragraph six and chapter seven, 
paragraph three. Remember on covenant theology 
and the good and proper change that the Baptists made to uphold 
a proper biblical covenantal theology, paragraph three, This covenant is revealed in 
the gospel first of all to Adam in the promise of salvation by 
the seed of the woman and afterwards by farther steps until the full 
discovery thereof was completed in the New Testament. What we 
just read in paragraph 6, the benefit thereof were communicated 
to the elect in all ages. successively from the beginning 
of the world, in and by those promises, types, and sacrifices 
wherein he was revealed and signified. That's the stuff of, first of 
all, to Adam in the promise of salvation by the seed of the 
woman, and afterwards by farther steps. So you should see the 
connection there between paragraph 7, or excuse me, chapter 7 of 
God's covenant, paragraph 3, and chapter 6, of, I'm really 
messing it up now, chapters and paragraphs. Chapter seven, paragraph 
three, chapter eight, paragraph six. There we go. The connection 
between those two things. The perfect saving work of Christ 
and the connection to the covenantal promise and the covenant theology 
brought out by the Baptists in chapter seven of God's covenant 
in paragraph three. Remember the the the harmony 
that this confession brings and the. the connections, it's quite 
the tapestry that is in the confession. And again, not authoritative, 
not inspired like the scriptures, but nevertheless an accurate 
representation of biblical theology. And it is a tapestry with all 
of the various material interwoven. to bring forth a beautiful picture 
of God's plan of redemption through Jesus Christ the Lord. And so 
that is the particular beneficiaries of his saving work. Thirdly then, 
we have the certain application of the benefits of his saving 
work. The certain application of the 
benefits of his saving work. And in fact, the rest of the 
confession, not the rest of the confession, but A good bulk of 
the rest of the confession takes this up. It's summarized and 
it's brought out in its truth in paragraph 8 of chapter 8. But the rest of the confession 
unfolds and opens up the certain application of the benefits of 
his saving work. But let's read paragraph 8 again. With again, this in the four 
of our minds, the certain application of his saving work to all those 
for whom Christ hath obtained eternal redemption, he does certainly 
and effectually apply and communicate the same, making intercession 
for them, uniting them to himself by his spirit, revealing unto 
them in and by his word, the mystery of salvation, persuading 
them to believe and obey, governing their hearts by his word and 
spirit. and overcoming all their enemies by his almighty power 
and wisdom in such manner and ways as are most consonant to 
his wonderful and unsearchable dispensation and all of free 
and absolute grace without any condition foreseen in them to 
procure it. First of all, we want to notice 
a general statement of the application of the work of Christ seen in 
the first part here to all those for whom Christ have obtained 
eternal redemption he doth certainly and effectually apply and communicate 
the same so what what's in view here is remember pactum salutis 
the intra-Trinitarian covenant to, in time, save a people to 
the praise of the triune God by Christ's work. In time and 
in history, Christ, the Son of God, the eternal word, takes 
to himself human nature and the fullness of the times with all 
the common infirmities and essential properties thereof, yet without 
sin, performs the work of his mediatorial task. He is perfectly 
obedient to the law of God, unto death upon Calvary's tree, wherein 
he secures the salvation of a multitude that no man can number. The salvific 
benefits, all of the saving benefits of his work in time and in history 
is in time, effectually applied and communicated to all those 
whom the Father had given unto him. So we have Pactum Salutis, 
that pre-temporal pact. We have the Historia Salutis, 
the history of salvation punctuated by Christ in his saving work 
2,000 years ago. And then we have the Ordo Salutis, 
the order of salvation in God's appointed and accepted time The 
benefits of Christ's saving work are poured out upon the elect 
by free and absolute grace. So that general statement of 
the application of the work of Christ, just by note, I believe 
we can see that in places such as John 6, 37, which we've already 
looked at, as well as John 10, 15, and 16, but certainly other 
places as well. Then notice the specific benefits 
enjoyed and communicated. the specific benefits enjoyed 
and communicated are listed here. Not that they're exhaustive, 
but they could be inclusive of all of the blessings that we 
have in Christ Jesus, all of those spiritual blessings. First 
off, we see intercession, making intercession for them. We already 
looked a little bit at that last time. His intercessory work, 
while it is seen at the cross, while it is seen even before 
the cross, his life of obedience leading up to and including the 
cross, his intercessory work is even now being carried out 
by him. He always lives to make intercession 
for us. Not in some sort of horrible 
Roman Catholic way, wherein the Mass and their version of the 
Lord's Supper, wherein it is to be understood and conceived 
that Christ is a fresh sacrificed in an unbloody sacrifice to make 
atonement for present sins, but rather that he once for all made 
a sacrifice for sins and by the virtue and efficacy of that singular 
sacrifice, by the virtue and the efficacy of Christ's perfect 
work, he ever lives to make intercession for his people. When we gather 
together for the Lord's Supper, Christ is not offered up once 
and again for the remission of the sins of the quick and the 
dead, but rather there is an oblation of praise offered up 
to God for that once for all act of salvation in time and 
in history. But getting back to the point, Christ ever lives 
to make intercession for us. This is one of the things that 
our blessed assurance is fixed to, according to the author of 
Hebrews and the author of Romans, who is probably the same person, 
the Apostle Paul. He ever lives to make intercession 
for us. We enjoy eternal redemption by virtue of His perfect work 
and His ongoing intercession for us. That's what the confession 
brings out in chapter 17, if you turn there for a moment, 
paragraph 2. In my mind, as far as comfort 
for the saints, one of the most blessed paragraphs in this entire 
confession of faith. Notice chapter 17, paragraph 
2. This perseverance of the saints 
depends not upon their own free will, but upon the immutability 
of the decree of election flowing from the free and unchangeable 
love of God the Father, now notice, upon the efficacy of the merit 
and intercession of Jesus Christ and union with him. You see, 
our perseverance depends upon the stuff of that, Christ's merit 
and his work of intercession. We see the specific benefits 
enjoyed and communicated, secondly, in union with Christ. We see 
back in chapter 8 and paragraph 8, making intercession for them, 
uniting them to himself by his spirit. We have union with the 
Lord Jesus Christ. One of those probably clearest 
passages or collection of texts that speak to union with Christ 
is seen in Ephesians 1. That doxology that Paul renders 
to God the Father for the work of the Triune God, what is the 
language that is continually repeated in that doxology? In 
Him, in Him, in Christ, in the Beloved. We have all of the spiritual 
blessings in Christ Jesus. We have this blessed union with 
the Savior, and by virtue of that union, we receive all of 
those spiritual blessings in the heavenly places in Him. Thirdly, 
we have effectual calling, faith and repentance and justification. 
We see the language there being brought out, revealing unto them 
in and by His Word the mystery of salvation. Effectual calling. Christ comes to His elect by 
His Spirit and Word and opens up their hearts by that preached 
Word. Opens up their hearts to receive 
the things of Christian and apostolic doctrine. We see this in the 
narrative of the book of Acts, don't we? For example, the conversion 
of Lydia. Well, we see it not only there, 
but we see it in Acts chapter 16, the conversion of Lydia, 
the conversion of the Philippian jailer. What is going on there? 
The word is preached and God opens up Lydia's heart to receive 
the things spoken by the Apostle Paul. We have this blessed truth 
that one of the benefits of Christ's saving work is that in time and 
in history, he, by his spirit, reveals unto us, in and by his 
word, the mystery of salvation. We have the next clause, which 
is glorious, persuading them to believe and obey, governing 
their hearts by his word and spirit. You see, Christ persuades 
us to believe. We don't in and of ourselves 
have this power and efficacy to avail of our own human condition, 
which is somehow at a position of neutrality before the things 
of spiritual eternal glory, and just make a decision from the 
fount of human power. so that we can believe in Christ. 
But rather, from the fount of amazing and absolute grace, Christ 
persuades us to believe in his blessed truth by the power of 
his spirit and the efficacy of the word preached. It's a blessed 
reality, salvation by free and sovereign and amazing grace. 
We have sanctification and kingly rule, again, governing their 
hearts by his word and spirit and overcoming all their enemies 
by his almighty power and wisdom. Isn't that glorious? You see, 
we don't have a king of kings and lord of lords who somehow 
fails in his kingship and in his lordship. But rather, we 
have one who is mounted upon a valiant white steed who has 
the sword of the spirit protruding from his mouth, who goes out 
conquering and to conquer, who slays the nations who are in 
rebellion against him, and who has in his train the saints decked 
out in his own righteous robes. We have a glorious king who rides 
victorious throughout time and in history, overcoming the enemies 
of the saints of Christ by his almighty power and wisdom. And 
notice, lastly, qualifying statements to uphold the sovereign grace 
of God in salvation. We see that closing statement 
here in paragraph 8, and all of free and absolute grace. You see all of these spiritual 
blessings come by free and absolute grace, not of the will of man, 
not of blood, not of anything else save for free and absolute 
grace. Salvation has its efficacy and 
its power in a triune God who saves without a helper from first 
to last, midst and throughout. And then another qualifying statement, 
without any condition foreseen in them to procure it. Salvation is not based upon foreseen 
faith and belief in persons, but rather it is based solely 
and alone in the free and unchangeable love of God the Father before 
the world was. It is he who wills, or whom he 
wills, he hardens, and whom he wills, he saves. He elects and 
brings to faith in his appointed and accepted time. So hopefully 
that's been something of a joy to traverse the landscape of 
Christology as we've looked at Chapter 8. How about we close 
with a quote from C.H. Spurgeon, and then if there's 
any questions after prayer, we can most certainly answer those. 
This is Spurgeon speaking on the perfection of Christ's saving 
work. First of all, he says, we are 
often told that we limit the atonement of Christ because we 
say that Christ has not made satisfaction for all men. or 
all men would be saved. Now our reply is to this, that 
on the other hand our opponents limit it, we do not. The Armenians 
say Christ died for all men. Ask them what they mean by it. 
Did Christ die so as to secure the salvation of all men? They 
say no, certainly not. We ask them the next question, 
did Christ die so as to secure the salvation of any man in particular? 
They say no. They are obliged to admit this 
if they are consistent. They say no, Christ has died 
so that any man may be saved if... and then follow certain 
conditions of salvation. We say then, we will just go 
back to the old statement, Christ did not die so as beyond a doubt 
to secure the salvation of anybody, did he? You must say no. You 
are obliged to say so, for you believe that even after a man 
has been pardoned, he may yet fall from grace and perish. Now 
who is it that limits the death of Christ? Why you? We say Christ 
so died that he infallibly secured the salvation of a multitude 
that no man can number, who through Christ's death not only may be 
saved, but are saved, must be saved, and cannot by any possibility 
run the hazard of being anything but saved. You are welcome to 
your atonement. You may keep it. We will never 
renounce ours for the sake of it. In their system, he would 
say, redemption is therefore made contingent, the cross shakes, 
the blood falls powerless on the ground, and atonement is 
a matter of perhaps. Thank God Almighty in that His 
system, the only system, salvation is not a matter of perhaps. It 
is a matter of certainty by virtue of the perfect saving work of 
Christ, the application of the Holy Spirit, and all those who 
believe will have everlasting life. Well, let us pray. Heavenly 
Father, we rejoice in the truth of the Holy Scriptures. We thank 
you that we're able to explore the glories of Christ, his riches, 
his excellencies. We thank you that we can study 
the word as it pertains to salvation by such a Savior. And we do just 
pray that you'd help us as we go into worship now, that we 
would go into worship dwelling upon, thinking about the glories 
of Christ and his saving work. And we would go into worship 
thinking about your excellencies, your glory, your honor, the fact 
that you are infinite, eternal, and unchangeable in all of your 
perfections. And we pray that you would just 
help us to return to you the praises and the honors that are 
due your most holy name. And we just pray that your saints 
would rejoice in you all around the world this morning, this 
afternoon, this evening, and Lord God, that your name would 
be hallowed and that our Christ would be honored. And it's in 
His name that we pray. Amen.