Chapter 1
By the end of the death of Christ, we mean in general, both first, that which his Father, and himself, section 1, intended in it; and secondly, that which was effectually fulfilled and accomplished by it. Concerning either, we may take a brief view of the expressions used by the Holy Spirit.
For the first: will you know the end wherefore, and the intention wherewith Christ came into the world? Let us ask himself (who knew his own mind, as also all the secrets of his Father's bosom) and he will tell us, that the Son of Man came to save that which was lost (Matthew 18:11), to recover and save poor lost sinners; that was his intent and design, as is again asserted (Luke 19:10). Ask also his Apostles, who know his mind, and they will tell you the same. So Paul (1 Timothy 1:15): "This is a faithful saying and worthy of all acceptance, that Jesus Christ came into the world to save sinners." Now if you will ask who these sinners are, towards whom he has this gracious intent and purpose, himself tells you (Matthew 20:28), that he came to give his life a ransom for many; in other places called us, believers, distinguished from the world; for he gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father (Galatians 1:4). That was the will and intention of God, that he should give himself for us, that we might be saved, being separated from the world: they are his Church (Ephesians 5:25-27). He loved his Church, and gave himself for it, that he might sanctify and cleanse it, with the washing of water, by the word, that he might present it to himself a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish. Which last words express also the very aim and end of Christ, in giving himself for any, even that they may be made fit for God, and brought near unto him: the like whereof is also asserted (Titus 2:14): he gave himself for us, that he might redeem us from all iniquities, and purify unto himself, a peculiar people zealous of good works. Thus clear then and apparent, is the intention and design of Christ and his Father in this great work, even what it was, and towards whom, namely, to save us, to deliver us from the evil world, to purge and wash us, to make us holy, zealous, fruitful in good works, to render us acceptable, and to bring us unto God, for through him we have access into the grace wherein we stand (Romans 5:2).
The effect also, and actual product of the work itself, or what is accomplished and fulfilled by the death, bloodshedding, or oblation of Jesus Christ is no less clearly manifested; but is as fully and very often more distinctly expressed, as first Reconciliation with God, by removing and slaying the enmity that was between him and us: for when we were enemies, we were reconciled unto God by the death of his Son (Romans 5:10). God was in him reconciling the world unto himself, not imputing their sins unto them (2 Corinthians 5:19); yes, he has reconciled us to himself by Jesus Christ (verse 18). And if you would know how this reconciliation was effected, the Apostle will tell you, that he abolished in himself the enmity, the law of Commandments consisting in ordinances, for to make in himself of two, one new man, so making peace. And that he might reconcile both unto God, in one body by the cross, having slain the enmity thereby (Ephesians 2:15-16), so that he is our peace (verse 14). Secondly, Justification, by taking away the guilt of sin, procuring remission and pardon of them, redeeming us from their power, with the curse and wrath due unto us for them, for by his own blood he is entered into the holy place, having obtained eternal redemption for us (Hebrews 9:13). He redeemed us from the curse being made a curse for us (Galatians 3:13). His own self bearing our sins in his own body on the tree (1 Peter 2:24). We have all sinned and come short of the glory of God; but are justified freely by his grace through the redemption that is in Jesus Christ; whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins (Romans 3:23-25). For in him we have redemption through his blood even the forgiveness of sins (Colossians 1:13). Thirdly, Sanctification, by the purging away of the uncleanness and pollution of our sins, renewing in us the image of God, and supplying us with the graces of the Spirit of holiness for the blood of Christ, who through the eternal Spirit offered himself unto God, purges our consciences from dead works that we may serve the living God (Hebrews 9:14). Yes, the blood of Jesus Christ cleanses us from all our sins (1 John 1:7). By himself he purged our sins (Hebrews 1:3). To sanctify the people with his own blood he suffered without the gate (Hebrews 13:12). He gave himself for his Church to sanctify and cleanse it, that it should be holy and without blemish (Ephesians 5:25-26). Peculiarly amongst the graces of the Spirit, it is given to us for Christ's sake to believe on him (Philippians 1:29). God blessing us in him, with all spiritual blessings in heavenly places (Ephesians 1:3). Fourthly, Adoption, with that evangelical liberty, and all those glorious privileges which appertain to the sons of God; for God sent his Son made of a woman, made under the law; to redeem them that were under the law, that we might receive the Adoption of sons (Galatians 4:4-5). Fifth, Neither do the effects of the death of Christ rest here, they leave us not, until we are settled in heaven, in glory and immortality forever, our inheritance is a purchased possession (Ephesians 1:14). And for this cause he is the Mediator of the new Testament, that by means of death for the redemption of the transgressions, that were under the first Testament, they which are called may receive the promise of eternal inheritance (Hebrews 9:15). The sum of all is: the death and bloodshedding of Jesus Christ has wrought, and does effectually procure, for all those that are concerned in it, eternal redemption, consisting in grace here, and glory hereafter.
Thus, full, clear, and evident are the expressions in the Scripture, section 3, concerning the end and effects of the death of Christ, that a man would think every one might run and read: but we must stay. Among all things in Christian Religion, there is scarce anything more questioned, than this which seems to be a most fundamental principle, a spreading persuasion there is of a general ransom to be paid by Christ for all, that he died to redeem all and every one, not only for many, his Church, the Elect of God, but for every one also of the posterity of Adam. Now the masters of this opinion, do see full well and easily, that if that be the end of the death of Christ which we have from the Scripture asserted, if those before recounted be the immediate fruits and products thereof, that then one of these two things will necessarily follow: that either, First, God and Christ failed of their end proposed, and did not accomplish that which they intended; the death of Christ being not a fitly proportioned means, for the attaining of that end, (for any cause of failing cannot be assigned) which to assert, seems to us blasphemously injurious to the wisdom, power and perfection of God, as likewise derogatory, to the worth and value of the death of Christ, or else, that all men, all the posterity of Adam, must be saved, purged, sanctified, and glorified, which surely they will not maintain, at least the Scripture, and the woeful experience of millions will not allow. Wherefore to cast a tolerable color upon their persuasion, they must, and do deny that God, or his Son, had any such absolute aim or end, in the death or bloodshedding of Jesus Christ: or that any such thing, was immediately procured and purchased by it, as we before recounted: but that God intended nothing, neither was anything effected by Christ, that no benefit arises to any immediately by his death, but what is common to all and every soul, though never so cursedly unbelieving here, and eternally damned hereafter, until an act of some, not procured for them by Christ: (for if it were, why have they it not all alike?) to wit, faith, do distinguish them from others. Now this seeming to me, to enervate the virtue, value, fruits, and effects of the satisfaction and death of Christ, serving besides for a basis and foundation, to a dangerous, uncomfortable, erroneous persuasion, I shall by the Lord's assistance declare, what the scripture holds out in both these things, both that assertion which is intended to be proved, and that which is brought for the proof thereof: desiring the Lord by his Spirit to lead us into all truth, to give us understanding in all things, and if any one be otherwise minded, to reveal that also unto him.
By the end of the death of Christ, we mean in general both first what His Father and He Himself intended by it, and second what was effectively accomplished through it. Regarding both, we can take a brief look at the expressions the Holy Spirit uses in Scripture.
For the first: do you want to know the purpose and intention with which Christ came into the world? Ask Christ Himself — He knew His own mind, as well as all the secrets of His Father's heart — and He will tell us that the Son of Man came to save what was lost (Matthew 18:11), to seek and save poor, lost sinners. That was His intent and design, as is again stated in Luke 19:10. Ask His apostles, who know His mind, and they will tell you the same. Paul writes in 1 Timothy 1:15: "This is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners." If you then ask who these sinners are — toward whom He has this gracious intent — He tells you in Matthew 20:28 that He came to give His life as a ransom for many. In other passages these are called "us" and "believers," distinguished from the world. For He gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father (Galatians 1:4). It was God's will and intention that Christ should give Himself for us so that we might be saved, set apart from the world. They are His Church (Ephesians 5:25-27). He loved the Church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word, that He might present her to Himself as a glorious church, without spot or wrinkle or any such thing, but holy and blameless. These final words also express the very aim of Christ in giving Himself for anyone — that they might be made fit for God and drawn near to Him. The same point is made in Titus 2:14: He gave Himself for us to redeem us from every lawless deed and to purify for Himself a people who are His own, eager for good works. The intention and design of Christ and His Father in this great work are therefore clear and plain — what it was, and for whom: to save us, to deliver us from the evil world, to cleanse and purify us, to make us holy, zealous, and fruitful in good works, to make us acceptable to God, and to bring us to Him — for through Christ we have access into this grace in which we stand (Romans 5:2).
The actual effects and outcomes of Christ's death, bloodshedding, and sacrifice are no less clearly shown. They are fully and often even more distinctly expressed in Scripture. First, reconciliation with God, through removing and destroying the enmity between Him and us: when we were enemies, we were reconciled to God through the death of His Son (Romans 5:10). God was in Christ reconciling the world to Himself, not counting their sins against them (2 Corinthians 5:19) — yes, He has reconciled us to Himself through Jesus Christ (verse 18). If you ask how this reconciliation was accomplished, the apostle explains that Christ abolished in His flesh the enmity, the law of commandments contained in ordinances, so that in Himself He might make the two into one new man, establishing peace. And He did this to reconcile both groups to God in one body through the cross, putting the enmity to death by it (Ephesians 2:15-16), so that He Himself is our peace (verse 14). Second, justification — by removing the guilt of sin, securing forgiveness and pardon, redeeming us from sin's power along with the curse and wrath we deserved. Through His own blood He entered the holy place and obtained eternal redemption for us (Hebrews 9:12). He redeemed us from the curse of the law by becoming a curse for us (Galatians 3:13). He Himself bore our sins in His body on the cross (1 Peter 2:24). All have sinned and fall short of the glory of God, but are justified freely by His grace through the redemption that is in Christ Jesus — whom God displayed publicly as a propitiation through faith in His blood, to demonstrate His righteousness in the forgiveness of sins (Romans 3:23-25). In Him we have redemption through His blood, the forgiveness of sins (Colossians 1:14). Third, sanctification — by washing away the uncleanness and pollution of our sins, renewing in us the image of God, and supplying us with the graces of the Spirit of holiness. The blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanses our conscience from dead works to serve the living God (Hebrews 9:14). Indeed, the blood of Jesus His Son cleanses us from all sin (1 John 1:7). He purified us from our sins by Himself (Hebrews 1:3). He suffered outside the gate to sanctify the people through His own blood (Hebrews 13:12). He gave Himself up for His Church to sanctify and cleanse her, so that she would be holy and blameless (Ephesians 5:25-26). Among the particular graces of the Spirit, it has been granted to us for Christ's sake to believe in Him (Philippians 1:29), and God has blessed us in Christ with every spiritual blessing in the heavenly places (Ephesians 1:3). Fourth, adoption — along with the freedom of the Gospel and all the glorious privileges belonging to the sons of God. God sent His Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons (Galatians 4:4-5). Fifth, the effects of Christ's death do not stop here — they carry us all the way into heaven, into glory and immortality forever. Our inheritance is a purchased possession (Ephesians 1:14). For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions under the first covenant, those who have been called may receive the promise of the eternal inheritance (Hebrews 9:15). To sum up: the death and bloodshedding of Jesus Christ has accomplished and effectively secures for all those it concerns eternal redemption — consisting in grace in this life and glory in the life to come.
The scriptural statements about the purpose and effects of Christ's death are so full, clear, and plain that one would think anyone could read and grasp them immediately. But we must pause here. Of all things in the Christian faith, few are more contested than this seemingly foundational principle. A widespread belief holds that Christ paid a general ransom for all — that He died to redeem every single person, not only the many, His Church, the elect of God, but every descendant of Adam without exception. The teachers of this view clearly see that if the purpose of Christ's death is what Scripture has stated — if the immediate fruits and products of that death are what we have described — then one of two conclusions must follow. Either God and Christ failed to achieve their intended goal, and Christ's death was not an adequate means for reaching that end (for no other cause of failure can be assigned) — which seems to us a blasphemous insult to God's wisdom, power, and perfection, as well as a belittling of the worth and value of Christ's death. Or else all people — every descendant of Adam — must be saved, purified, sanctified, and glorified, which they surely will not maintain, and which Scripture and the terrible experience of countless souls does not permit. To give their view any plausible defense, they must — and do — deny that God or His Son had any such absolute aim or purpose in the death and bloodshedding of Jesus Christ. They deny that anything of the kind we described was immediately secured and purchased by it. Instead, they say God intended nothing, and Christ accomplished nothing, that brings any immediate benefit to anyone through His death — nothing that is not equally common to every soul, however unbelieving in this life or eternally condemned in the next — until some act on the part of certain individuals, an act not secured for them by Christ (for if it were, why do they not all have it equally?), namely faith, distinguishes them from others. This position seems to me to strip away the virtue, value, fruits, and effects of Christ's satisfaction and death. It also serves as a foundation for a dangerous, troubling, and erroneous conviction. With the Lord's help, I will therefore set out what Scripture teaches on both points — both the assertion to be proved and the evidence brought in support of it — praying that the Lord by His Spirit would lead us into all truth, grant us understanding in all things, and, if anyone thinks differently, reveal that truth to him as well.
