I. CORINTHIANS 8, 11. 149

distance between Christ and ns, and the almost infinite dis- tance between his sufferings and the trifling self-denial re- quired at our hands, give to the apostle's appeal a force the Christian heart cannot resist. The language of Paul in this verse seems to assume that those may perish for whom Christ died. It belongs, therefore, to the same category as those numerous passages which make the same assumption with re- gard to the elect. If the latter are consistent with the cer- tainty of the salvation of all the elect, then this passage is consistent with the certainty of the salvation of those for whom Christ specifically died. It was absolutely certain that none of Paul's companions in shipwreck was on that occasion to lose his life, because the salvation of the whole company had been predicted and promised ; and yet the apostle said that if the sailors were allowed to take away the boats, those left on board could not be saved. This appeal secured the ac- complishment of the promise. So God's telling the elect that if they apostatize they shall perish, prevents their apostasy. And in like manner, the Bible teaching that those for whom Christ died shall perish if they violate their conscience, pre- vents their transgressing, or brings them to repentance. God's purposes embrace the means as well as the end. If the means iail, the end will fail. He secures the end by securing the means. It is just as certain that those for whom Christ died shall be saved, as that the elect shall be saved. Yet in both cases the event is spoken of as conditional. There is not only a possibifity, but an absolute certainty of their perishing if they fall away. But this is precisely what God has promised to prevent. This passage, therefore, is perfectly consistent with those numerous passages which teach that Christ's death secures the salvation of all those who were given to him in the covenant of redemption. There is, however, a sense in which it is scriptural to say that Christ died for all men. This is very different from saying that he died equally for all men, or that his death had no other reference to those who are saved than it had to those who are lost. To die for one is to die for his benefit. As Christ's death has benefited the whole world, prolonged the probation of men, secured for them innumera- ble blessings, provided a righteousness sufficient and suitable for all, it may be said that he died for all. And in reference to this obvious truth the language of the apostle, should any prefer this interpretation, may be understood, ' Why should we destrov one for whose benefit Christ laid down his life?'