Ambrose:

Christ Suffered for the Church:

1) 47. But he was not so eager as to lay aside caution. He called the bishop to him, and esteeming that there can be no true thankfulness except it spring from true faith, he enquired whether he agreed with the Catholic bishops, that is, with the Roman Church? And possibly at that place the Church of the district was in schism. For at that time Lucifer had withdrawn from our communion, and although he had been an exile for the faith, and had left inheritors of his own faith, yet my brother did not think that there could be true faith in schism. For though schismatics kept the faith towards God, yet they kept it not towards the Church of God, certain of whose limbs they suffered as it were to be divided, and her members to be torn. For since Christ suffered for the Church, and the Church is the body of Christ, it does not seem that faith in Christ is shown by those by whom His Passion is made of none effect, and His body divided.  Ambrose, “Select Works and Letters,” The Nicene and Post-Nicene Fathers, 10:168-169.

Christ Suffered for all:

1) “A certain creditor,” it says, “had two debtors: the one owed five hundred pence, and the other fifty” [St. Luke 7:41]. 24. Who are those two debtors if not the two peoples, the one from the Jews, the other from the Gentiles, beholden to the Creditor of the heavenly treasure? It says, “The one owed five hundred pence, the other fifty” [St. Luke 7:41]. Extraordinary is that penny on which the King’s image is written, which bears the imprint of the Emperor [cf. St. Mark 12:15-16]. To this Creditor we owe not material wealth, but assays of merits, accounts of virtues, the worth of which is measured by the weight of seriousness, the likeness of righteousness, the sound of confession. Woe is me if I do not have what I have received, truly, because only with difficulty can anyone pay off the whole debt to this Creditor; woe is me if I do not ask, “Remit my debt.” For the Lord would not have taught us so to pray that we ask for our sins to be forgiven [cf. St. Matthew 6:12] if He had not known that some would only with difficulty be worthy debtors [cf. St. Luke 11:4]. 25. But which is the people which owes more if not we by whom more is believed? God’s words were believed by them [cf. Romans 3:2], but His Virgin Birth by us. Ye have the talent [cf. St. Matthew 25:15], the Virgin Birth; ye have the hundredfold fruit of faith [cf. St. Matthew 13:8]. Emmanuel was believed, God with us [cf. St. Matthew 1:23]; the Cross, the Death, the Resurrection of the Lord were believed. Although Christ suffered for all, yet He suffered for us particularly, because He suffered for the Church. Therefore, there is no doubt that he who has received more, owes more [cf. St. Luke 12:48]. And according to me, perhaps he who owed more offended more, but through the Lord’s mercy, the case is changed, so that he who owed more loves more, if he nevertheless attains Grace. For he who gives it back possesses Grace, and he who possesses it repays, insofar as he possesses, for the possession consists in the repayment and the repayment in the possession. 26. And, therefore, since there is nothing which we can worthily repay to God–for what may we repay for the harm to the Flesh He assumed, what for the blows, what for the Cross, the Death, and the Burial? Woe is me if I have not loved! I dare to say that Peter did not repay and thereby loved the more; Paul did not repay–he, indeed, repaid death for death, but did not repay other debts, because he owed much. I hear himself saying, because he did not repay, “Who hath given to Him first, that he might be recompensed again?” [Romans 11:35]. Even if we were to repay cross for Cross, death for Death, do we repay that we possess all things from Him, and by Him, and in Him [cf. Romans 11:36]? Therefore, let us repay love for our debt, charity for the gift, grace for wealth; for he to whom more is given loves more [cf. St. Luke 7:42-43].”  Saint Ambrose of Milan, Exposition of the Holy Gospel According to Saint Luke, trans. Theodosia Tomkinson (Etna: Center for Traditionalist Orthodox Studies, 1998), 201-202.

2) 13. Let these triumphant victims be brought to the place where Christ is the victim. But He upon the altar, Who suffered for all; they beneath the altar, who were redeemed by His Passion. I had destined this place for myself, for it is fitting that the priest should rest there where he has been wont to offer, but I yield the right hand portion to the sacred victims; that place was due to the martyrs. Let us, then, deposit the sacred relics, and lay them up in a worthy resting-place, and let us celebrate the whole day with faithful devotion. Ambrose, “Select Works and Letters,” The Nicene and Post-Nicene Fathers, 10:438.

3) (9.41) What is more agreeable than the example of holy Joseph? He freed us from the reproach by the mystery of the Lord’s cross. For just as Christ became a curse to destroy the curse of the law¹ and became sin² to take away the sin of the world,³ so He became a reproach to remove the reproach of paganism, but that reproach that is Christ was considered more precious than the treasures of Egypt. Accordingly, Moses left the court of the king Pharao⁴ and chose the reproach of faith, and before that reproach the seas divided.⁵ Nephthali himself is a vine spread through the whole world, to dispense to all peoples the richness of a spiritual drink. He is increased, that is, having the name which is above every name,⁶ who offered Himself to death on behalf of all men, and therefore He hears from the Father, "Return to me." Jacob spoke, and God was heard. Jacob gave a blessing and the Lord reechoed it, saying to His Son, "Return to me," that is, "Return after the passion. Return to your dwelling, return with the trophy,⁷ return to me, so that the dead may follow you in your resurrection and may rise in like manner by your power and example, that you may become the firstborn from the dead,⁸ that you may sit at the right hand of the Father." On this account the Son also said, "Hereafter you shall see the Son of Man sitting at the right hand of the Power."⁹ Ambrose, “Jacob and the Happy Life,” in Seven Exegetical Works, trans. Michael P. McHugh (Washington, D.C.: The Catholic University of America Press, 1972), 172. [Underlining mine; footnote values modified; footnote content original.]

¹Cf. Gal. 3.1 3.
²Cf. 2 Cor. 5.21.
³Cf. John 1.29.
⁴Cf. Exod. 2.15
⁵Cf. Exod. 14.21.
⁶Cf. Phil. 2.9.
⁷The trophy is probably the body of Christ. See C. Mohrmann, "A propos de deux mots controverses: tropaeum–nomen," Vigiliae Christianae 8 (1954) 154-73, especially 157-58.
⁸Cf. Col. 1.18; Apoc. 1.5; 1 Cor. 15.20; Ps. 88 (89).28.
⁹Matt. 26.64.

4) Let no one hold back out of consideration of his poverty, let no one who does not have money be afraid. Christ does not ask money, but faith, which is more valuable than money. Indeed Peter, who did not have money, bought Him. "Silver and gold I do not have," he said, "but what I have I give you. In the name of Jesus Christ arise and walk."¹ And the prophet Isaiah says, "All you who are thirsty, come to the water, and you that have no money come, buy, and drink and eat without money and without the price of the wine."² For He who paid the price of His blood for us did not ask a price from us, because He redeemed us not with gold or silver but with His precious blood.³ Therefore you owe that price with which you have been bought. Even though He does not always demand it, you still owe it. Buy Christ for yourself, then, not with what few men possess, but with what all men possess by nature but few offer on account of fear. What Christ claims from you is His own. He gave His life for all men, He offered His death for all men. Pay on behalf of your Creator what you are going to pay by law. He is not bargained for at a slight price, and not all men see Him readily. Indeed, those virgins in the Gospel whom the bridegroom kept out upon his coming, were left out of doors exactly because they did not buy the oil that was for sale.⁴ On this account it is said to them, "Go rather to those who sell it and buy some for yourselves."⁵ Likewise that merchant deserves praise who sold all his goods and bought the pearl.⁶ Ambrose, “Joseph,” in Seven Exegetical Works, trans. Michael P. McHugh (Washington, D.C.: The Catholic University of America Press, 1972), 217. [Underlining mine; footnote values modified; footnote content original.]

¹Acts 3.6.
²Isa. 55.1.
³Cf. 1 Peter 1.18-19. References to man as purchased by Christ occur elsewhere in the New Testament; cf. 1 Cor. 6.19-20, 7.23, and Acts 20.28 (of the Church).
⁴Cf. Matt. 25.1-13.
⁵Matt. 25.9.
⁶Cf. Matt. 13.45-46.

Christ delivered up for all men with reference to Romans 8:32:

1) (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.]

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.

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Berkhof:

b. It is a bona fide calling. The external calling is a calling in good faith, a calling that is seriously meant. It is not an invitation coupled with the hope that it will not be accepted. When God calls the sinner to accept Christ by faith, He earnestly desires this; and when He promises those who repent and believe eternal life, His promise is dependable. This follows from the very nature, from the veracity, of God. It is blasphemous to think that God would be guilty of equivocation and deception, that He would say one thing and mean another, that He would earnestly plead with the sinner to repent and believe unto salvation, and at the same time not desire it in any sense of the word. The bona fide character of the external call is proved by the following passages of Scripture: Num. 23:19; Ps. 81:13-16; Prov. 1:24; Isa. 1:18-20; Ezek. 18:23,32; 33:11; Matt. 21:37; II Tim. 2:13. The Canons of Dort also assert it explicitly in III and IV, 8.

Louis Berkhof, Systematic Theology (Grand Rapids: Eerdmans, 1969), 462.

Credit to Tony.

Belgic Confession:

We believe and confess that Jesus Christ, who is the end of the law, has made an end, by the shedding of His blood, of all other sheddings of blood which men could or would make as a propitiation or satisfaction for sin; and that He, having abolished circumcision, which was done with blood, has instituted the sacrament of baptism instead thereof; by which we are received into the Church of God, and separated from all other people and strange religions, that we may wholly belong to Him whose mark and ensign we bear; and which serves as a testimony to us that He will forever be our gracious God and Father.

Therefore He has commanded all those who are His to be baptized with pure water, into the name of the Father and of the Son and of the Holy Spirit, thereby signifying to us, that as water washes away the filth of the body when poured upon it, and is seen on the body of the baptized when sprinkled upon him, so does the blood of Christ by the power of the Holy Spirit internally sprinkle the soul, cleanse it from its sins, and regenerate us from children of wrath unto children of God. Not that this is effected by the external water, but by the sprinkling of the precious blood of the Son of God; who is our Red Sea, through which we must pass to escape the tyranny of Pharaoh, that is, the devil, and to enter into the spiritual land of Canaan.

The ministers, therefore, on their part administer the sacrament and that which is visible, but our Lord gives that which is signified by the sacrament, namely, the gifts and invisible grace; washing, cleansing, and purging our souls of all filth and unrighteousness; renewing our hearts and filling them with all comfort; giving unto us a true assurance of His fatherly goodness; putting on us the new man, and putting off the old man with all his deeds.

We believe, therefore, that every man who is earnestly studious of obtaining life eternal ought to be baptized but once with this only baptism, without ever repeating the same, since we cannot be born twice. Neither does this baptism avail us only at the time when the water is poured upon us and received by us, but also through the whole course of our life.

Therefore we detest the error of the Anabaptists, who are not content with the one only baptism they have once received, and moreover condemn the baptism of the infants of believers, who we believe ought to be baptized and sealed with the sign of the covenant, as the children in Israel formerly were circumcised upon the same promises which are made unto our children. And indeed Christ shed His blood no less for the washing of the children of believers than for adult persons; and therefore they ought to receive the sign and sacrament of that which Christ has done for them; as the Lord commanded in the law that they should be made partakers of the sacrament of Christ’s suffering and death shortly after they were born, by offering for them a lamb, which was a sacrament of Jesus Christ. Moreover, what circumcision was to the Jews, baptism is to our children. And for this reason St. Paul calls baptism the circumcision of Christ.

Belgic Confession of Faith, “Holy Baptism,” Art 34.

[Note the shades of two-fold baptism as in Vermigli and Ursinus for example.]

Hodge:

1) The word satisfaction is the one which for ages has been generally used to designate the special work of Christ in the salvation of men. With the Latin theologians the word is “satisfactio,” with the German writers, “Genugthun,” its exact etymological equivalent, “the doing enough.” By the satisfaction of Christ is meant all He has done to satisfy the demands of the law and justice of God, in the place and in behalf of sinners. This word has the advantage of being precise, comprehensive, and generally accepted, and should therefore be adhered to. There are, however, two kinds of satisfaction, which as they differ essentially in their nature and effects, should not be confounded. The one is pecuniary or commercial; the other penal or forensic. When a debtor pays the demand of his creditor in full, he satisfies his claims, and is entirely free from any further demands. In this case the thing paid is the precise sum due, neither more nor less. It is a simple matter of commutative justice; a quid pro quo; so much for so much. There can be no condescension, mercy, or grace on the part of a creditor receiving the payment of a debt. It matters not to him by whom the debt is paid, whether by the debtor himself, or by someone in his stead; because the claim of the creditor is simply upon the amount due and not upon the person of the debtor. In the case of crimes the matter is different. The demand is then upon the offender. He himself is amenable to justice. Substitution in human courts is out of the question. The essential point in matters of crime, is not the nature of the penalty, but who shall suffer. The soul that sins, it shall die. And the penalty need not be, and very rarely is, of the nature of the injury inflicted. All that is required is that it should be a just equivalent. For an assault, it may be a fine; for theft, imprisonment; for treason, banishment, or death. In case a substitute is provided to bear the penalty in the place of the criminal, it would be to the offender a matter of pure grace, enhanced in proportion to the dignity of the substitute, and the greatness of the evil from which the criminal is delivered. Another important difference between pecuniary and penal satisfaction, is that the one ipso facto liberates. The moment the debt is paid the debtor is free, and that completely. No delay can be admitted, and no conditions can be attached to his deliverance. But in the case of a criminal, as he has no claim to have a substitute take his place, if one be provided, the terms on which the benefits of his substitution shall accrue to the principal, are matters of agreement, or covenant between the substitute and the magistrate who represents justice. The deliverance of the offender may be immediate, unconditional, and complete; or, it may be deferred, suspended on certain conditions, and its benefits gradually bestowed.

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