all men without exception have equal and free access to
it. But the considerate interpreter, who understands
the nature of this idiom, will never think of seeking, in expressions of this kind, proof of the final salvation of every individual of the human race. Nor do they, when
strictly scanned by the usus loquendi of the New Testa-
ment, decide directly against the views of, those who
advocate what is called a particular redemption. The
question in all these phrases evidently respects the offer
of salvation, the opportunity to acquire it through a
OBJECTIONS ANSWERED. 393
Redeemer ; not the actual application of promises ; the cuarrer fulfilment is connected only with repentance and faith, —~ But whether such an offer can be made with sincerity to those who are reprobates (and whom the Saviour knows are and will be such), consistently with the grounds which the advocates for particular redemption maintain, is a question for the theologian rather than the commen- tator to discuss.”
(3.) Their own canon of interpretation goes too far for’ evangelical Arminians and Calvinistic advocates of a general Atonement. It is certain that the principle of interpretation which makes the Scriptures teach universal atonement infallibly brings out in company with it abso- lutely universal salvation. “For as in Adam all die, even so in Christ shall all be made alive’ (1 Cor. xv. 22; Col? 120032: Cor) viel’; Sohn’ xiis32 p-Ephe 110 Rom. v. 18, &c.) The Arminians say all believers. But the instant they do so they abandon their high ground that the language of Scripture in such cases is to be taken absolutely and literally, -
(4.) Remember what we have over and over again _affirmed,—(a) Christ did literally and absolutely die for all men, in the sense of securing for all a lengthened respite and many temporal benefits, moral as well as physical ; (6) his Atonement was sufficient for all ; (¢) ex- actly adapted to the needs of each; (d) it is offered indiscriminately to all; hence, as far as God’s preceptive will is concerned, the Atonement is universal. It is to be preached to all, and to be accepted by all. It is for all as far as determining the duty of all and laying obligations upon all. And practically it makes salvation objectively available to all upon the condition of faith. God’s decretive will or design in making the Atonement is a very ditferent matter.
3. It is claimed by our opponents that those passages
CHAFTER Mit Reformed
view in- consistent with pas- sages which speak of the possi- bility of those dy- ing for whom Christ died : Answer.
39-4. THE DESIGN OF THE ATONEMENT.
which speak of the possibility of those. dying for whom Christ died are inconsistent with our doctrine that the design of his death was to secure the salvation of his elect. The passages in question are such as,—‘‘There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them” (2 Pet. 1. 1). ‘But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died’ (Rom. xiv. 15). ‘ And through thy knowledge shall the weak brother perish, for whom Christ died?” (1 Cor. viii. 11).
These passages are just like those constant warnings which are addressed in Scripture to the elect, which are. designed as means to carry out and secure that perse- verance in grace which is the end of election, and there- fore are in no sense inconsistent with its certainty. ‘If those passages are consistent with the certainty 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. no one 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 their boats, those left on board could not be saved. This appeal secured the accomplishment of the promise. So God’s telling the elect that if they aposta- tize 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 prevents their transgressing or brings them to repentance. God’s purposes embrace the means as well as the end. If the means fail, 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
OB/SECTIONS ANSWERED. 395