Nassau Confession:

Christ’s Majesty and Glory

Further, in regard to the majesty of the Lord Christ, our belief and confession is this: We apprehend and hold that He, according to the divine nature, is in all things equal to the Father in substance and essential properties, and is of one splendor, majesty, and glory with the Father and the Holy Spirit.

But in respect of the human nature, [He] is and remains a creature, and never becomes like God in substance or in properties or operation.

Notwithstanding, this human nature of Christ, in addition to its ever-enduring, essential properties, possesses a peculiarly wonderful, sublime, and great glory surpassing all rational creatures, and this is so both before and after glorification.

Inasmuch as the eternal and only-begotten Son of God has assumed and taken this human nature to Himself, indivisibly and indestructibly uniting it to His divine nature in one person, such glory occurs in no angel, nor among the saints belonging to the human race, nor will it occur in any angel or saint in eternity,

And precisely on this account alone is it properly said of this son of Mary, that the man Christ is the eternal, omnipotent, infinite, omnipresent, and omniscient Son of God; and that this person who is the Son of God and the son of Mary is to be worshiped and invoked by all rational creatures, angels, and men.

Not that this manhood of Christ in itself possesses these properties which pertain solely to eternal and actual deity; nor has the divine honor of invocation. Neither is it that only the divine nature of Christ (apart from the flesh) is now after the incarnation to be worshiped. Rather, the Son of God in the flesh (that is, in the human nature which He has assumed) is to be called upon with one and the same worship [latria], not with any divided but with one invocation, as a single person who is at the same time man and God, as the Council of Ephesus has quite excellently and well pronounced. The ancient teachers employ the likeness (however faint it be) of a king who receives homage in his purple and crown, not that such honor pertains to the purple clothing and to the crown in themselves, nor that the king shows himself to his suqjects uncovered and apart from the purple and the crown, but that the king makes himself known in purple and with the crown.

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Preston:

But, when you hear this righteousness is given, the next question will be, “To whom is it given?” If it be only given to some, what comfort is this to me?

But (which is the ground of all comfort) it is given to every man, (u>there is not a man excepted; for which he have the sure word of God, which will not fail. When you have the Charter of a King well confirmed, you reckon it a matter of great moment. What is it then, when you have the Charter of God, himself? which you shall evidently see in these two places, Mark ult. 15, “Go and preach the Gospel to every creature under Heaven.” What is that? Go and tell every man without exception that there is good news for him, Christ is dead for him, and if he will take him, and accept of his righteousness, he shall have it; restraint is not, but go and tell every man under Heaven. The other text is, Rev. ult, “Whosoever will, let him come, and take of the waters of life free.” There is a quicunque vult, whosoever will come (none excepted) may have life, and it shall cost him nothing. Many other places of Scripture there be, to prove the generality of the offer: and having a sure Word for it, consider it.

But if it be objected, “It is given only to the elect, and, therefore, not to every man.”

I answer, when we have the sure Word, that it is given to every man under heaven, without restraint at all, why should any man except himself? Indeed, when Christ was offered freely to every man, and one received him, another rejected him, then by the mystery of election and reprobation was revealed, the reason why some received him being, because God gave them a heart, which to the rest he gave not; but, in point of offering of Christ, we must be general, without having respect to election. For no otherwise the elect of Christ should have no ground for their faith, none knowing he is elected, until he has believed and repented.

John Preston, The Breast-Plate of Faith and Love (Printed by George Purstow, and are to be sold in his Companie of Stationers, 1651), 7-8.

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Sandomierz Consensus:

1) Thus our Lord and Savior Christ Jesus, by His suffering and death and His complete obedience, which He fulfilled for us after His birth here in the body, reconciled His Father with all believers, cleansed our sin, overcame death, defeated damnation and hell, and by His resurrection He returned eternal life and restored immortality to mankind. For He is our righteousness, life, and resurrection; in Him alone all believers have the forgiveness of their sins and the perfection of their lacks; in Him is salvation and all abundance of God’s gifts, as the apostle wrote to the Colossians, in chapters 1 and 2. "The Father was pleased that all completeness be in Him, and in Him you are made complete:’ Therefore, we believe that Christ is the only and eternal Savior of mankind and of the whole world, in whom all are saved by faith, all who were saved before the law, under the law, and under the gospel, and all who are yet to be saved until the end of the world. For the Lord Himself said in the gospel, ”The one who does not enter the sheep pen through the door but from somewhere else is a thief and a criminal; I am the door to the sheep" (John 10:1, 7). Likewise, "Abraham saw my day and was glad" (John 8:56). And St. Peter also said, "There is no other salvation except in Christ, nor was any other name given to people under heaven in which we could attain salvation apart from this one" (Acts 4:12). We firmly believe that we will be saved by the grace of God through Christ, just as our ancestors in the faith were; for thus St. Paul wrote regarding this–that "all those ancient fathers shared one spiritual food with us and drank one spiritual drink. They drank (he says) from that spiritual Rock, which was following after them from the wilderness, and that Rock was Christ" (1 Cor. 10:3-4). Also, St.John the Evangelist calls Christ "the Lamb slain from the beginning of the world" (Rev. 13:8) and "the Lamb who takes away the sins of the world" (John 1:29). Thus, in a full confession, we proclaim that Christ is the only Savior, Redeemer, King, and highest Bishop of the world, the true, holy, and blessed Messiah whom all the faithful awaited from of old, whom all the rites and ceremonies of the law presented and exhibited, whom the Father, according to His oath, gave and sent into the world so that it is unnecessary to wait for another. For there is no other hope; and we need to give this glory to Christ alone, believe in Him, and stop at Him alone, rejecting all other helpers and mediators, because all who seek salvation in something other than Christ alone fall away from the grace of God and cannot be sharers in Christ. “Sandomierz Consensus (1570)” in, Reformed Confessions of the 16th and 17th Centuries in English Translation, ed., James T. Dennison, (Grand Rapids, Michigan: Reformation Heritage Books, 2010), 3: 201-202.

2) Yet because we were all, without a doubt, born in sin, and we are guilty of crime and of death before the majesty of God, it is certain that we are justified by the Highest Judge, that is, we are made free of sin and of death, by the grace and merit of Christ, not with respect to our own persons or merits. For nothing clearer can be said than the words of St. Paul which he wrote to the Romans: “All have sinned and do not have the glory of God in themselves, but they are justified freely through His grace, through the redemption which is in Christ Jesus" (Rom. 3:23-24).

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Spring:

5. It is no part of the doctrine of Election, that the non-elect cannot comply with the terms of the gospel. The efforts to vindicate the doctrine of election without separating it from this unscriptural notion, have not only proved futile, but done harm. There is but one thing that prevents the non-elect from accepting the offers of mercy, and that is their cherished enmity against God. We are well aware that the Scriptures represent it to be impossible for man to do what they are unwilling to do. Hence says our Saviour, “No man can come to me except the Father which hath sent me draw him.” His idea doubtless is, that men cannot come to him, because they are unwilling to come; for he had just said, in the course of the same address, “And ye will not come unto me, that ye might have life.” He supposes that mere unwillingness renders it impossible for them to come. This mode of speaking not only runs thro’ the Bible, but is agreeable to the plainest dictates of reason and common sense. All the inability of the non-elect therefore to comply with the terms of the gospel, arise from their unwillingness to comply. Their inability is of a moral, and not a physical nature. It is a criminal impotence. It consists in nothing but their own voluntary wickedness. While, therefore, it is proper to say, that men cannot do what they are unwilling to do, it is also proper to say, that they can do what they are willing to do. It is no perversion of language to say, that a knave can be honest, or that a drunkard can be temperate; for every one knows that they could be, if they would. Hence it is no perversion to say, that a sinful man can become holy, or that the non-elect can comply with the terms of the gospel. Their unwillingness lays them under no natural inability, and may at any time be removed by their being willing. The non-elect are just as able to repent and believe the gospel as the elect, if they were but disposed to do so. They are capable of doing right as of doing wrong. The doctrine of election leaves them in full possession of all their powers as moral agents, and all possible liberty to choose or to refuse the offers of mercy. But for his voluntary wickedness, Judas was as able to accept the gospel as Paul. The non-elect are able to comply with the terms of the gospel, if they choose to do it. It is therefore their own choice, and not the decree of election, that shuts them out of the kingdom of heaven. All representations of the doctrine of election, therefore, that deny the non-elect natural power to comply with the overtures of mercy, form no part of that doctrine as exhibited in the Bible.

Gardner Spring, The Doctrine of Election (Boston: Doctrinal Tract and Book Society, 1851), 5-54. Also published as: Gardiner Spring, The Doctrine of Election Illustrated and Established: In A Sermon Preached on the Evening of the Second Lord’s Day in December, 1816 (New-York : Printed by E.B. Gould, 1817), 9-12.

Ambrose:

(6.25) But are you afraid of the uncertain twists of life and the plots of the adversary? You have the help of God, you have His great liberality, so great that He did not spare His own Son on your behalf.1 Scripture made use of a beautiful expression to proclaim the holy purpose toward you of God the Father, who offered His Son to death. The Son could not feel death’s bitterness, because He was in the Father; for Himself He gave up nothing, on your behalf He offered everything. In the fullness of His divinity2 He lost nothing, while He redeemed you. Think upon the Father’s love. It is a matter of His goodness that He accepted the danger, so to speak, to His Son, who was going to die, and in a manner drained the sorrowful cup of bereavement, so that the advantage of redemption would not be lost to you. The Lord had such mighty zeal for your salvation that He came close to endangering what was His, while He was gaining you. On account of you He took on our losses, to introduce you to things divine, to consecrate you to the things of heaven. Scripture said, too, in a marvelous fashion, "He has delivered him for us all,"3 to show that God so loves all men that He delivered His most beloved Son for each one. For men, therefore, He has given the gift that is above all gifts; is it possible that He has not given all things in that gift? God, who has given the Author of all things,4 has held back nothing.

(6.26) Therefore, let us not be afraid that anything can be denied us. We ought not have any distrust whatever over the continuance of God’s generosity. So long and continuous has it been, and so abundant, that God first predestined us and then called us. Those whom He called, He also justified; those whom He justified, He also glorified.5 Can He abandon those whom He has honored with His mighty benefits even to the point of their reward? Amid so many benefits from God, ought we to be afraid of certain plots of our accuser? But who would dare to accuse those who, as he sees, have been chosen by the judgment of God? God the Father Himself, who has bestowed His gifts-can He make them void? Can He exile from His paternal love and favor those whom He took up by way of adoption? But fear exists that the judge may be too harsh-think upon Him that you have as your judge. For the Father has given every judgment to Christ.6 Can Christ then condemn you, when He redeemed you from death and offered Himself on your behalf, and when He knows that your life is what was gained by His death? “Will He not say, ‘What profit is there in my blood,’7 if I condemn the man whom I myself have saved?" Moreover, you are thinking of Him as a judge; you are not thinking of Him as an advocate. But can He give a sentence that is very harsh when He prays continually that the grace of reconciliation with the Father be granted us?

Ambrose, “Jacob and the Happy Life” in, Seven Exegetical Works, trans. Michael P. McHugh (Washington, D.C.: The Catholic University of America Press, 1972), 135-136. [Underlining mine; footnote values modified; footnote content original.]

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1Cf. Rom. 8.32.
2Cf. Col. 2.9.
3Rom. 8.32.
4Cf. Ibid.
5Cf. Rom. 8.30.
6Cf. John 5.22.
7Ps. 29 (30).10.