Clifford:

Footnote #42 reads:

William Cunningham (1805–61) flies in the face of the evidence in denying that Calvin taught universal atonement (The Reformers and the Theology of the Reformation (London, 1862; fac. London, 1967), 397. Although he denies that it is conclusive, he cites Calvin’s isolated reply to the Lutheran divine Heshusius as ‘a very explicit denial of the universality of the atonement’ (p. 396). Calvin says, ‘As he adheres so doggedly to the words [‘this is my body’], I should like to know how the wicked can eat the flesh of Christ which was not crucified for them, and how they can drink the blood which was not shed to expiate their sins?’ For a discussion of this see Daniel, ‘John Gill and Hypercalvinism’, p. 818 ff. Alternatively, once it is seen that Calvin is opposing the theory of consubstantiation, an otherwise problematic statement makes sense beside his numerous universalist statements. He is virtually asking how unbelievers (or anyone for that matter) can feed on a crucified Christ simply by eating and drinking consecrated elements; for they themselves were not actually crucified as Christ was. Calvin is simply ridiculing the idea that unbelievers feed on Christ by feeding on mere symbols. See Tracts and Treatises, ii. 527.

A. C. Clifford, Atonement and Justification (Clarendon Press: Oxford, 1990), 87.

Bastingius:

1)

21. What is true faith?

Answer.

It is not only a knowledge, by which I do steadfastly assent to all things which God has revealed unto us in his word, but also an assured affiance kindled in my heart by the Holy Ghost through the Gospel, by which I rest upon God, making sure account, that forgiveness of sins, everlasting righteousness and life is bestowed, not only upon others, but also upon me, and that freely by the mercy of God, for the merit and desert of Christ alone.

Exposition.

We have declared that there is but one means of deliverance, to save us from so miserable destruction, the Mediator and Redeemer, by whose hand the heavenly Father according to his exceeding goodness and mercy having compassion on us, would succor us, if so be we be engrafted into Christ by true faith, and do apply all his benefits unto ourselves. Now we must consider what manner of faith this is, whereby men receive the possession of the Kingdom of Heaven, who are by nature condemned in Adam, for that not every opinion or persuasion is able to bring so great a matter to pass; and so much the rather, because the devil is so hot an enemy to the saving doctrine of faith: for because he was not able to hinder the decree of God touching the redemption of mankind, therefore he employs all this skill about this, how either to take away, or to corrupt, or to weaken this instrument whereby we apply the same unto ourselves, for he knows that which is written, “Whosoever believes not, upon him, abides the wrath of God,” [John 3:16.].

The definition of
true faith is here
further expounded.
John, 6:69. John 17:3.

1. Therefore true faith is defined first to be a knowledge, which although it be common to it with the historical faith, yet true faith can neither be, nor continuing without it, according to the confession of Peter, “We also have believed and known, that thou art Christ that Son of the living God.” He joins knowledge with faith, even as ignorance is the greatest enemy to wit.

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Becon:

For God so loved the world, that he gave his only begotten Son, that whoso believeth in him should not perish, &c.–John iii.16-21.

THIS gospel is one of the most notable that a man can find in the New Testament, and worthy to be commended with all kinds of commendation. But as it is not possible that a man should sufficiently express this sermon of Christ by words; first let us call unto God, that he will expound these words more plainly in our hearts, than we can by our words and interpretation, and that he will enkindle them, and make them so plain, that our conscience may receive comfort and peace thereby. Amen.

The pith of this excellent sermon is, that God so greatly loved the world, that he delivered his only begotten Son for it, that we men should not die, but have everlasting life. And first let us see who is the giver. He is the Giver, in respect of whom all princes and kings, with all their gifts, are nothing in comparison. And our hearts might worthily be lifted up and exalted with a godly pride, since we have such a giver, so that all who should come unto us by any other liberality, might be counted of no price in comparison of this. For what can be set before us that is more magnificent and excellent than God almighty.

Here God, who is infinite and unspeakable, gives after such a manner as passes also all things. For that which he gives, he gives not as wages of desert, or for a recompense, but, as the words sound, of mere love. Wherefore this gift wholly proceeds of God’s exceeding and divine benevolence and goodness, as he says, God loved the world. There is no greater virtue than love, as it may hereby be well understood, that when we love anything, we will not hesitate to put our life in danger for it. Verily, great virtues are patience, chastity, sobriety, &c., but yet they are nothing to be compared with this virtue, which comprises and includes within itself all other virtues. A good man does no man wrong, he gives every man his own; but by love, men give their own selves to others, and are ready with all their heart to do all that they can for them. So Christ says he also, that God gives to us, not by right or merit, but by this great virtue, that is by love. This ought to encourage our hearts, and to abolish all sorrow, when this exceeding love of God comes in mind, that we might trust thereto and believe steadfastly, that God is that bountiful and great Giver, and that this gift of his, proceeds of that great virtue of love. This sort of giving. which bas its spring of love, makes thin gift mare excellent and precious. And the words of Christ are plain, that God loves us. Wherefore for this love’s sake ought we greatly to esteem all things that he gives us.

And as hitherto we have spoken of the Giver and of his loving mind, so is the gift itself no less to be esteemed. For God gives not riches here, nor kingdoms, nor any creature, but gives his only begotten Son, who is no less than the Father. If wealth and prosperity cause joy, how great joy ought his gift to be to them that it is given unto!

For as God the Giver is exceedingly great, and his love also whereof the gift proceeds; so is the gift that he gives, which is his only Son. For he gives himself wholly in this gift, as Paul says to the Romans. Seeing God has given his Son for us all, how can it be that with him, he should not give us all things also? Sin, death, hell, heaven, righteousness, and life, all are ours, because, the Son as by gift is ours also, in whom are all things Wherefore if we believe truly and receive this most excellent gift by faith, it must needs be that every creature, faulty or not faulty, must be ours. and given for our good; as St. Paul says. But here incredulity and misbelief trouble us, as Christ himself afterwards complains; and also incredible darkness and ignorance, as when we hear of this so great a gift, and yet we do not believe it, and the words of such great matter go in at the one ear, and run out at the other, and never pierce to the heart. When men conceive any hope of purchasing possessions, or of buying lands, they can never have their hearts at rest for the fervent care and greedy desire to obtain the same. But whereas it is declared here, that God hath given unto us his Son, of mere love, we are slothful and sluggish, without all desire to receive it. What is the cause that we set so lightly by such a high gift, and do not embrace it worthily as we ought to do? The devil truly, who casts a mist over our hearts, that we care not for the word and promise as touching this gift, but in the mean time we bestow all our cares in worldly things. Wherefore, in the beginning.

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Calvin:

Commentary:

1) 2. And not for ours only. He added this for the sake of amplifying, in order that the faithful might be assured that the expiation made by Christ, extends to all who by faith embrace the gospel. Here a question may be raised, how have the sins of the whole world been expiated? I pass by the dotages of the fanatics, who under this pretense extend salvation to all the reprobate, and therefore to Satan himself. Such a monstrous thing deserves no refutation. They who seek to avoid this absurdity, have said that Christ suffered sufficiently for the whole world, but efficiently only for the elect. This solution has commonly prevailed in the schools. Though then I allow that what has been said is true, yet I deny that it is suitable to this passage; for the design of John was no other than to make this benefit common to the whole Church. Then under the word all or whole, he does not include the reprobate, but designates those who should believe as well as those who were then scattered through various parts of the world. For then is really made evident, as it is meet, the grace of Christ, when it is declared to be the only true salvation of the world. John Calvin, 1 John 2:2.

Tract:

2) Georgius thinks he argues very acutely when he says: Christ is the propitiation for the sins of the whole world; and hence those who wish to exclude the reprobate from participation in Christ must place them outside the world. For this, the common solution does not avail, that Christ suffered sufficiently for all, but efficiently for the elect. By this great absurdity, this monk has sought applause in his own fraternity, but it has no weight with me. Wherever the faithful are dispersed throughout the world, John extends to them the expiation wrought by Christ’s death. But this does not alter the fact that the reprobate are mixed up with the elect in the world. It is incontestable that Christ came for the expiation of the sins of the world. But the solution lies close at hand, that whosoever believes in Him should not perish but should have eternal life (Jn 3:15). For the present question is not how great the power of Christ is or what efficacy it has in itself, but to whom he gives Himself to be enjoyed. If possession lies in faith and faith emanates from the Spirit of adoption, it follows that only he is reckoned in the number of God’s children who will be partakers of Christ. The evangelist John sets forth the office of Christ as nothing else than by His death to gather the children of God into one (Jn 11:52). Hence we conclude that the reconciliation is offered to all through Him, yet the benefit is peculiar to the elect, that they may be gathered into the society of life. However, while I say it is offered to all, I do not mean that this embassy, by which on Paul’s testimony (II Cor 5.18) God reconciles the world to Himself, reaches to all, but that it is not sealed indiscriminately on the hearts of all to whom it comes so as to be effectual.  John Calvin, The Eternal Predestination of God, p., 148-9.

Bell:

Because the extent of Christ’s work is universal, it is offered likewise to every person, as noted above. However, the most common doubt among men is that the benefit of Christ’s death, which is ‘available and ready for all’, is personally available for them.¹⁴ Although Christ is offered to all, we readily see that not all receive him. This, states Calvin, is due to their hardness and unbelief.¹⁵ However, Calvin teaches that those who so reject Christ are ‘doubly culpable’ since they have rejected ‘the blessing in which they could share by faith’.¹⁶ It would be inexcusable to argue from this that Satan and his demons, as well as the ungodly, benefit from Christ. Nevertheless, Calvin maintains, an important distinction exists between the demons and the ungodly, and that is that ‘the benefit of redemption is offered to the ungodly, but not to the devils.’¹⁷ Even the ungodly are included precisely because Calvin consistently teaches that ‘no one is excluded from this salvation’ wrought for all by the death of Christ, provided they believe.¹⁸

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