Every argument set forth above to prove that the atonement
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was designed to satisfy divine justice for the sins of Christ's peo- ple, also clearly proves that it was absolutely necessary to the end of their salvation. There can be no such thing as an unnecessary " ransom/' or " satisfaction," or " penal sufferings."
This is further evident from, 1st. The inherent ill desert of sin. 2d. The inherent righteousness of God. 3d. The nature of the human conscience, which will not be pacified unless justice be satisfied. 4. From the nature of God as infinitely merciful, and from the nature of the gospel as an eminent provision of mercy. Suffering not necessary would be inconsistent with both. 5th. From the infinite greatness and glory of the sufferer. " God so loved the world that he gave his only begotten Son." If that gift was not absolutely necessary to our salvation, it would be no real measure of God's love for us. 6th. God is limited by no impos- sibilities without himself, but it is his glory that his will is always freely determined by the immutable perfections of his nature.
III. The Perfection of the Atonement.
27. What is the Romish doctrine as to the perfection of the atonement ?
The Komish theologians admit that the value of Christ's death is infinite ; their frequent expression is, that " one drop of Christ's blood is sufficient to atone for the sins of the whole world." Yet they hold that the direct effect of Christ's satisfaction is only to atone for original sin, and to redeem believers from the eternal punishment thereof. Ail earthly sorrows they regard rather in the light of expiations than of chastisements. All sins committed after baptism must be expiated by sufferings endured by the be- liever in person. Thus they attribute to the repeated sacrifice of Christ's person in the Mass, to the pains of penance and purgatory, a real sin-atoning efficacy. They also hold that the death of Christ has secured an infinite fund of merit, the dispensation of which is intrusted to the church, whence flows the efficiency of priestly absolution, sacramental grace, and indulgences. — See Cat. Kom., Part II., Chapters IV. and V., and Decrees of Council of Trent, Sess. 13 and 14
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28. What is the doctrine of the Remonstrants or Dutch dis- ciples of Arminius on this subject ?
They taught that the sufficiency of Christ's sacrifice to atone for the sins of all men resulted from the free and gracious estima- tion of it as sufficient by God. — Limborch's Theologia Chris- tiana 3, 22.5. and 21, 6.
29. What is the orthodox doctrine on this point ?
That although the sufferings of Christ were not precisely, either in kind or degree, the same that justice would have de- manded of his people in person, yet he suffered precisely that kind and degree of evil which the infinitely righteous judge de- manded, as in his infinitely exalted person a satisfaction equiva- lent in the rigor of justice to the penalty denounced by the law upon all his people, for whom he died.
His satisfaction to divine justice for the sins of his people, therefore, was perfect, 1st, intrinsically, and in the rigor of jus- tice ; 2d, as so satisfying the law that it demands no penal evils whatsoever of believers, all their sufferings being simply discipli- nary ; 3d, while it was perfect in securing the salvation of all his elect, it is perfect also in its sufficiency for all men, thus laying the foundation for the bona fide offer of an interest in his salva- tion to all who will accept it.
This absolute perfection of the atonement is proved, 1st, by the infinite dignity of the sufferer, and the consequent infinite moral value of his sufferings.
2d. Paul proves the insufficiency of the Old Testament sacri- fices from the necessity of their repetition, and establishes the fact that the one sacrifice of Christ is perfect, since it is never re- peated, Heb. ix., 25-28 ; x., 1-14.
3d. Christ stood in the law place of his people, having assumed all their legal liabilities, but God set his seal publicly to his ap- probation of Christ's work as a perfect satisfaction to justice in behalf of his elect, in that he raised him from the dead and set him at his own right hand, 1 Cor., xv., 20-23 ; Phil, ii., 5-11 ; 1 Pet., i., 3-5.
4th. Our perfected redemption is always referred in Scripture to the death of Christ. The blood of Jesus Christ cleanseth from
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all sin. Both the merit of works and the expiatory virtue of pen- ance are destitute of all Scriptural evidence, and are repugnant to all else the Scriptures teach.
IV. The Extent of the Atonement.
30. What is the precise point in dispute between the differ- ent parties in the Church on this subject ?