any man infer that He sinned so much for one man and so much for another? Why then should it be said that because the rio;hteous- iiess of Christ is the judicial ground of our salvation, that He did and suffered so much for one man and so much for another ?
3. As this objection is directed against a theory which no Church has ever adopted, and as it attributes to God a form of justice wiiich cannot possibly belong to Him, so it is contrary to those Scriptural representations on which the Augustinian doctrine is founded. The Scriptures teach that Christ saves us as a priest, by offering Himself as a sacrifice for our sins. But a sacrifice was not a payment of a debt, the payment of so much for so much. A single victim was sometimes a sacrifice for one individual ; some- times for the whole people. On the great day of atonement the scape-goat bore the sins of the people, whether they were more or less numerous. It had no reference at all to the number of persons for whom atonement was to be made. So Christ bore the sins of his people ; whether they were to be a few hundreds, or countless millions, or the whole human family, makes no difference as to the nature of his work, or as to the value of his satisfaction. What was absolutely necessary for one, was abundantly sufficient for all.
The objection, however, is at times presented in a somewhat different form. Admitting the satisfaction of Christ to be in itselt of infinite value, how can it avail for the non-elect if it was not de- signed for them ? It does not avail for the fallen angels, because it was not intended for them ; how then can it avail for the non-elect, if not designed for them ? How can a ransom, whatever its in- trinsic value, benefit those for whom it was not paid ? In this form the objection is far more specious. It is, however, fallacious. If overlooks the peculiar nature of the case. It ignores the fact that all mankind were placed under the same constitution or covenant. What was demanded for the salvation of one was demanded for the salvation of all. Every man is required to satisfy the demands of the law. No man is required to do either more or less. If those demands are satisfied by a representative or substitute, his work is equally available for all. The secret purpose of God in providing such a substitute for man, has nothing; to do with the nature of his work, or with its appropriateness. The righteousness of Christ being of infinite value or merit, and being in its nature precisely what all men need, may be offered to all men. It is thus offered to the elect and to the non-elect ; and it is offered to both classes conditionally. That condition is a cordial acceptance of it as the only ground of justification. If any of the elect (being adults)
556 PART m. Ch. VIII. — for whom did CHRIST DIE?
fail tlius to accept of it, they perish. If any of the non-elect sliould believe, they would be saved. What more does any Anti- Augustinian scheme provide ? The advocates of such schemes say, that the design of the work of Christ was to render the salva- tion of all men possible. All they can mean by this is, that if any man (elect or non-elect) believes, he shall, on the ground of what Christ has done, be certainly saved. But Augustinians say the same thing. Their doctrine provides for this universal offer of sal- vation, as well as any other scheme. It teaches that God in effect- ing the salvation of his own people, did Avhatever was necessary for the salvation of all men, and therefore to all the offer may be, and in fact is made in the gospel. If a ship containing the wife and children of a man standing on the shore is wrecked, he may seize a boat and hasten to their rescue. His motive is love to his family; his purpose is to save them. But the boat which he has provided may be large enough to receive the whole of the ship's company. Would there be any inconsistency in his offering them the opportunity to escape ? Or, would this offer prove that he had no special love to his own family and no special design to secure their safety. And if any or all of those to whom tiie offer was made, should refuse to accept it, some from one reason, some from another ; some because they did not duly appreciate their danger ; some because they thought they could save themselves ; and some from enmity to the man from whom the offer came, their guilt and folly would be just as great as though the man had no special re- gard to his own family, and no special purpose to effect their deliv- erance. Or, if a man's family were with others held in captivity, and from love to them and with the purpose of their redemption, a ransom should be offered sufficient for the delivery of the wliole body of captives, it is plain that the offer of deliverance might be extended to all on the ground of that ransom, although spe- cially intended only for a part of their number. Or, a man may make a feast for his own friends, and the provision be so abundant that he may throw open his doors to all who are willing to come. This is precisely what God, according to the Augustinian doctrine, has actually done. Out of special love to his people, and with the design of securing their salvation, He has sent his Son to do what justifies the offer of salvation to all who choose to accept of it. Christ, therefore, did not die equally for all men. He laid down his life for his sheep ; He gave Himself for his Church. But in perfect consistency with all this, He did all that was necessary, so far as a satisfaction to justice is concerned, all that i? required fot