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AA Hodge (sample):

1) 4th. Nor as to its actual application. Arminians agree with Calvinists that of adults only those who believe are saved, while Calvinists agree with Arminians that all dying in infancy are redeemed an saved. 5th. Nor is there any debate as to the universal reference of some of the benefits purchased by Christ. Calvinists believe that the entire dispensation of forbearance under which the human family rest since the fall, including for the unjust as well as the just temporal mercies and means of grace, is part of the purchase of Christ’s blood. They admit also that Christ did in such a sense die for all men, that he thereby removed all legal obstacles from the salvation of any and every man, and that his satisfaction may be applied to one man as well as to another if God so wills it.  AA Hodge, Outlines of Theology (London: Thomas Nelson and Sons, 1879), 416.

2) The design of Christ in dying was to effect what he actually does effect lo the result. lst  Incidentally to remove the legal impediments out of the way of all men, and render the salvation of every hearer of the gospel objectively possible, so that each one has a right to appropriate it at will, to impetrate temporal blessings for all, an f the means of grace for all to whom they are providentially supplied. AA Hodge, Outlines of Theology (London: Thomas Nelson and Sons, 1879), 417.

3) 19. What was the doctrine of the “Marrow Men” in Scotland?

The “Marrow of Modern Divinity” was published in England, 1646, and republished in Scotland by James Hog of Carnock, 1726. The ” Marrow Men ” were Hog, Thomas Boston, and Ralph and Ebenezer Erskine, and their followers in the Secession Church. They were perfectly orthodox with respect to the reference of the atonement to the elect Their peculiarity was that they emphasized the general reference of the atonement to all men They said Christ did not die for all, but he dead for all, i.e, available. “God made a deed of gift and grant of Christ unto all men.” They distinguished between “giving love,” which was universal and his “electing love,” which was special (“Marrow of Mod. Divinity “). Dr. John Brown said before the Synod of the United Secession Church, 1845, ” In the sense of the Universalist, that Christ died so as to secure salvation, I hold that he died only for the elect. In the sense of the Arminian, that Christ died so as to purchase easier terms of salvation, and common grace to enable men to comply with those terms, I hold that he died for no man. In the sense of the great body of Calvinists, that Christ died to remove legal obstacles in the way of human salvation by making perfect satisfaction for sin, I hold that he died for all men” (Hist. of Atonement controversy in Secess. Church, by Rev. And Robertson). AA Hodge, Outlines of Theology (London: Thomas Nelson and Sons, 1879), 417-418.

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[Introductory note: Years ago  I read Gordon Clark claim that Ephesians 3:9-10 argues for supralapsarianism. He cited Charles Hodge on this verse with a dismissive gloss. I went and read Hodge on this and actually found his comments more plausible than Clark had led me to believe. Clark had not given due respect to the doxological aspect to Paul’s reference to God “who created all things;” c.f., Romans 10:6.]

Charles Hodge:

V. 9. It was Paul’s first duty to preach the unsearchable riches of Christ among the Gentiles, for he was especially the “apostle of the Gentiles.” But his, duty was not confined to them. He was commissioned both to preach to the Gentiles, and to make all see, &c. This is the common interpretation of the passage. Others, however, insist that the all is here limited by the context to the Gentiles. But the force of and, which marks the accession of a new idea, is thus in a great measure lost. And the following verse favours the widest latitude that can be given to the words in question.

The word photozein properly means, to shine, as any luminous body does, and then to illuminate, to impart light to, as a candle does to those on whom it shines, and as God does to the minds of men, and as the Gospel does, which is as a light shining in a dark place, and hence the apostle, 2 Cor. 4, 4, speaks of the photismos tou euaggeliou. Utitur apta similitudine, says Calvin, quum dicit, photian pantas, quasi plena luce effulgeat Dei gratia in suo apostolatu. The Church is compared to a candlestick, and ministers to stars. Their office is to dispense light. The light imparted by the Gospel was knowledge, and hence to illuminate is, in fact, to teach; which is the idea the word is intended here to express.

The thing taught was, he oikonomia tou musteriou tou apokekrummenou, the economy of the mystery which from the beginning of the world hath been hid in God. The common text in this clause reads konomia, fellowship, but all the corrected editions of the New Testament, on the authority of the ancient MSS., read oikonomia, plan, or, economy. The mystery or secret, is not the simple purpose to call the Gentiles into the church, but the mystery of redemption. This mystery, apo ton aionon, from ages, from the beginning of time, had been hid in God. Compare Rom. 16, 25, “The mystery which was kept secret since the world began.” 1 Cor. 2, 7, “The wisdom of God in a mystery, the hidden wisdom, which God ordained before the world.” Col. 1, 26, “The mystery which hath been hid from ages and from generations.” In all these places the mystery spoken of is God’s purpose of redemption, formed in the counsels of eternity, impenetrably hidden from the view of men until revealed in his own time. It was this plan of redemption thus formed, thus long concealed, but now made known through the Gospel, that Paul was sent to bear as a guiding and saving light to all men.

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