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Calvin and Calvinism
7
Sep

Athanasius (293-373) on the Incarnation

   Posted by: CalvinandCalvinism   in For Whom did Christ Die?

Athanasius

(8) For this purpose, then, the incorporeal and incorruptible and immaterial Word of God entered our world. In one sense, indeed, He was not far from it before, for no part of creation had ever been without Him Who, while ever abiding in union with the Father, yet fills all things that are. But now He entered the world in a new way, stooping to our level in His love and Self-revealing to us. He saw the reasonable race, the race of men that, like Himself, expressed the Father’s Mind, wasting out of existence, and death reigning over all in corruption. He saw that corruption held us all the closer, because it was the penalty for the Transgression; He saw, too, how unthinkable it would be for the law to be repealed before it was fulfilled. He saw how unseemly it was that the very things of which He Himself was the Artificer should be disappearing. He saw how the surpassing wickedness of men was mounting up against them; He saw also their universal liability to death. All this He saw and, pitying our race, moved with compassion for our limitation, unable to endure that death should have the mastery, rather than that His creatures should perish and the work of His Father for us men come to nought, He took to Himself a body, a human body even as our own. Nor did He will merely to become embodied or merely to appear; had that been so, He could have revealed His divine majesty in some other and better way. No, He took our body, and not only so, but He took it directly from a spotless, stainless virgin, without the agency of human father—a pure body, untainted by intercourse with man. He, the Mighty One, the Artificer of all, Himself prepared this body in the virgin as a temple for Himself, and took it for His very own, as the instrument through which He was known and in which He dwelt. Thus, taking a body like our own, because all our bodies were liable to the corruption of death, He surrendered His body to death instead of all, and offered it to the Father. This He did out of sheer love for us, so that in His death all might die, and the law of death thereby be abolished because, having fulfilled in His body that for which it was appointed, it was thereafter voided of its power for men. This He did that He might turn again to incorruption men who had turned back to corruption, and make them alive through death by the appropriation of His body and by the grace of His resurrection. Thus He would make death to disappear from them as utterly as straw from fire.

(9) The Word perceived that corruption could not be got rid of otherwise than through death; yet He Himself, as the Word, being immortal and the Father’s Son, was such as could not die. For this reason, therefore, He assumed a body capable of death, in order that it, through belonging to the Word Who is above all, might become in dying a sufficient exchange for all, and, itself remaining incorruptible through His indwelling, might thereafter put an end to corruption for all others as well, by the grace of the resurrection. It was by surrendering to death the body which He had taken, as an offering and sacrifice free from every stain, that He forthwith abolished death for His human brethren by the offering of the equivalent. For naturally, since the Word of God was above all, when He offered His own temple and bodily instrument as a substitute for the life of all, He fulfilled in death all that was required. Naturally also, through this union of the immortal Son of God with our human nature, all men were clothed with incorruption in the promise of the resurrection. For the solidarity of mankind is such that, by virtue of the Word’s indwelling in a single human body, the corruption which goes with death has lost its power over all. You know how it is when some great king enters a large city and dwells in one of its houses; because of his dwelling in that single house, the whole city is honored, and enemies and robbers cease to molest it. Even so is it with the King of all; He has come into our country and dwelt in one body amidst the many, and in consequence the designs of the enemy against mankind have been foiled and the corruption of death, which formerly held them in its power, has simply ceased to be. For the human race would have perished utterly had not the Lord and Savior of all, the Son of God, come among us to put an end to death.

(10) This great work was, indeed, supremely worthy of the goodness of God. A king who has founded a city, so far from neglecting it when through the carelessness of the inhabitants it is attacked by robbers, avenges it and saves it from destruction, having regard rather to his own honor than to the people’s neglect. Much more, then, the Word of the All-good Father was not unmindful of the human race that He had called to be; but rather, by the offering of His own body He abolished the death which they had incurred, and corrected their neglect by His own teaching. Thus by His own power He restored the whole nature of man. The Savior’s own inspired disciples assure us of this. We read in one place: ” For the love of Christ constraineth us, because we thus judge that, if One died on behalf of all, then all died, and He died for all that we should no longer live unto ourselves, but unto Him who died and rose again from the dead, even our Lord Jesus Christ.” [2 Cor. v. 14 f.] And again another says: “But we behold Him Who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He should taste of death on behalf of every man.” The same writer goes on to point out why it was necessary for God the Word and none other to become Man: “For it became Him, for Whom are all things and through Whom are all things, in bringing many sons unto glory, to make the Author of their salvation perfect through suffering. [Heb. ii. 9 ff.] He means that the rescue of mankind from corruption was the proper part only of Him Who made them in the beginning. He points out also that the Word assumed a human body, expressly in order that He might offer it in sacrifice for other like bodies: “Since then the children are sharers in flesh and blood, He also Himself assumed the same, in order that through death He might bring to nought Him that hath the power of death, that is to say, the Devil, and might rescue those who all their lives were enslaved by the fear of death.” [Heb. ii. 14 f.] For by the sacrifice of His own body He did two things: He put an end to the law of death which barred our way; and He made a new beginning of life for us, by giving us the hope of resurrection. By man death has gained its power over men; by the Word made Man death has been destroyed and life raised up anew. That is what Paul says, that true servant of Christ: For since by man came death, by man came also the resurrection of the dead. Just as in Adam all die, even so in Christ shall all be made alive,” [1 Cor. xv. 21 f.] and so forth. Now, therefore, when we die we no longer do so as men condemned to death, but as those who are even now in process of rising we await the general resurrection of all, “which in its own times He shall show,” [1 Tim. vi. 15.] even God Who wrought it and bestowed it on us.

(20) We have dealt as far as circumstances and our own understanding permit with the reason for His bodily manifestation. We have seen that to change the corruptible to incorruption was proper to none other than the Savior Himself, Who in the beginning made all things out of nothing; that only the Image of the Father could re-create the likeness of the Image in men, that none save our Lord Jesus Christ could give to mortals immortality, and that only the Word Who orders all things and is alone the Father’s true and sole-begotten Son could teach men about Him and abolish the worship of idols But beyond all this, there was a debt owing which must needs be paid; for, as I said before, all men were due to die. Here, then, is the second reason why the Word dwelt among us, namely that having proved His Godhead by His works, He might offer the sacrifice on behalf of all, surrendering His own temple to death in place of all, to settle man’s account with death and free him from the primal transgression. In the same act also He showed Himself mightier than death, displaying His own body incorruptible as the first-fruits of the resurrection.

(22) Someone else might say, perhaps, that it would have been better for the Lord to have avoided the designs of the Jews against Him, and so to have guarded His body from death altogether. But see how unfitting this also would have been for Him. Just as it would not have been fitting for Him to give His body to death by His own hand, being Word and being Life, so also it was not consonant with Himself that He should avoid the death inflicted by others. Rather, He pursued it to the uttermost, and in pursuance of His nature neither laid aside His body of His own accord nor escaped the plotting Jews. And this action showed no limitation or weakness in the Word; for He both waited for death in order to make an end of it, and hastened to accomplish it as an offering on behalf of all. Moreover, as it was the death of all mankind that the Savior came to accomplish, not His own, He did not lay aside His body by an individual act of dying, for to Him, as Life, this simply did not belong; but He accepted death at the hands of men, thereby completely to destroy it in His own body.

(37) Again, does Scripture tell of anyone who was pierced in hands and feet or hung upon a tree at all, and by means of a cross perfected his sacrifice for the salvation of all? It was not Abraham, for he died in his bed, as did also Isaac and Jacob. Moses and Aaron died in the mountain, and David ended his days in his house, without anybody having plotted against him. Certainly he had been sought by Saul, but he was preserved unharmed. Again Isaiah was sawn asunder, but he was not hung on a tree. Jeremiah was shamefully used, but he did not die under condemnation. Ezekiel suffered, but he did so, not on behalf of the people, but only to signify to them what was going to happen. Moreover, all these even when they suffered were but men, like other men; but He Whom the Scriptures declare to suffer on behalf of all is called not merely man but Life of all, although in point of fact He did share our human nature. “You shall see your Life hanging before your eyes,” they say, and “Who shall declare of what lineage He comes?” With all the saints we can trace their descent from the beginning, and see exactly how each came to be; but the Divine Word maintains that we cannot declare the lineage of Him Who is the Life. Who is it, then, of Whom Holy Writ thus speaks? Who is there so great that even the prophets foretell of Him such mighty things? There is indeed no one in the Scriptures at all, save the common Savior of all, the Word of God, our Lord Jesus Christ. He it is that proceeded from a virgin, and appeared as man on earth, He it is Whose earthly lineage cannot be declared, because He alone derives His body from no human father, but from a virgin alone. We can trace the paternal descent of David and Moses and of all the patriarchs. But with the Savior we cannot do so, for it was He Himself Who caused the star to announce His bodily birth, and it was fitting that the Word, when He came down from heaven, should have His sign in heaven too, and fitting that the King of creation on His coming forth should be visibly recognized by all the world. He was actually born in Judea, yet men from Persia came to worship Him. He it is Who won victory from His demon foes and trophies from the idolaters even before His bodily appearing—namely, all the heathen who from every region have abjured the tradition of their fathers and the false worship of idols and are now placing their hope in Christ and transferring their allegiance to Him. The thing is happening before our very eyes, here in Egypt; and thereby another prophecy is fulfilled, for at no other time have the Egyptians ceased from their false worship save when the Lord of all, riding as on a cloud, came down here in the body and brought the error of idols to nothing and won over everybody to Himself and through Himself to the Father. He it is Who was crucified with the sun and moon as witnesses; and by His death salvation has come to all men, and all creation has been redeemed. He is the Life of all, and He it is Who like a sheep gave up His own body to death, His life for ours and our salvation.

St. Athanasius, On the Incarnation, (New York: St Vladamir’s Seminary Press, 1998), 33-27, 48-49, 51-52, 69-70.

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6
Sep

Bullinger on John 1:29

   Posted by: CalvinandCalvinism   in John 1:29

Bullinger:

1] Moreover, that all sorts of sacrifices contained in the law are utterly abrogated, no man, I suppose, will once deny, which doth consider, that both the temple and the two altars, which all the holy instruments, are utterly overthrown and come to nothing. I told you that those sacrifices were remembrances of sins, and types or figures of the cleansing and atonement[*] that was to be made by Christ Jesus. Therefore when Christ was come and offered up for the sins of all the world, then verily did all the sacrifices of the ancient Jews come to their ending…

For Christ is only and alone instead of all sacrifices. For he was once offered up, and after that is offered no more: who by the once offering up of himself hath found eternal redemption; so that all, which he sanctified, are sanctified by none other oblation but that of Christ upon the cross for the sins of all the world, is the burnt offering of the catholic church: he is also the meat-offering, which feedeth us with his flesh offered upon the cross unto eternal life, if we receive and feed on him by faith. Moreover he is the drink offering of the church, which with his blood doth quench the thirst of the faithful unto life everlasting. He is the purging and daily sacrifice of the church’ because he is “the lamb of God that taketh away the sins of the world” [John 1:29]. His death and passion cleanseth all men from their sins, their errors, and iniquities.” Decades, 3rd Decade, Sermon 8, vol 1, p., 269 and 270. [*Footnote: Lat., expiation]

2] For it is evident that the Israelites free departure out of Egypt was a type or figure of the delivery of the whole compass of the earth, and of all kingdoms of the world, which should be wrought by Christ our Lord, who hath now already set all the world free from the bondage of sin and hell. But if the meaning of the ceremony and sacrament of that bodily deliverance, I mean, the very passover. For what is he that knoweth not that the paschal lamb did in a figure represent Christ our Redeemer? Are Paul’s words unknown, who saith, “Christ our passover is offered up?” Have not all the apostles and John Baptist called our Lord “the lamb of God which taketh away the sins of the world [John 1:29; Acts 8:32; 1 Pet 1:19; Rev 5:6.]? The words of the prophet Esay also, in his fifty-second chapter, are apparently known; where he compareth the delivery of Israel out of Egypt with the redemption of all the world wrought by Christ from the slavery of sin. Decades, 2nd Decade, Sermon 2, vol 1, p., 219.

 3] Simon: Take heed, that you do not rashly and without advisement blame the Anabaptists. For there has always been some, which did say, that Christ has suffered only, for them, that were afore him, that is to say, for the fathers, which did live under the Old Testament, & that he has only purged in us, Original sin, and that we ought to expiate, or to make amends & satisfaction, with our own deeds and works, for the sins, that we commit, after that we be ones purified.

Joida: If you have been so taught hitherto, and have believed so, why was Peter Abelard counted an heretic, & made to recant again, by Saint Bernard, in the counsel of Sens? He did teach very like things.

Simon: This does move me but little.

Ioida: In this thing, are you blameworthy, that you Anabaptists, do know neither new nor old histories, & yet you will be teachers. What audacity is this? Bit how vain your opinion is, and how much be, it does attenuate[?] and enfeeble[?], the virtual of the passion of Christ, we will show, by Holy Scriptures. John Baptist, showing with his finger, that pure & immaculate lamb Jesus Christ, did say: “This is the lamb of God, which takes away the sin of the world.” By these & other words of the Scripture, it is manifest proved, that Christ is the full satisfaction, for the sins of all the world. Or can you say, that the fathers of the Old Testament are only the world?

Simon: No, but he says sin, & not sins.

Ioida: John does, this diction ‘world’. By the ‘world,’ he understands, whosoever is worldly: so by this word sin, he understands, all that can be named sin, the gender being here put, for the species. For he says, which takes away, and not, which has taken away, or shall be taken away, that this word Tollit, takes away, may signify action or doing & not time. For what sins soever are taken away, they are taken away, by the sacrifice of Christ, done in the cross.

Simon: You must bring clear & more strong testimonies, for these, can easily be confuted.

Ioida: This authority is both plain & strong enough. Nor it can not be subverted, by any contradiction. But that you may see, that we are not without authorities. Read the v to the Romans, and you shall understand, and perceive, that the virtue of the death of Christ, is abolished by you. And not as by one man (says Saint Paul) which had sinned, death did come: So is the gift of GOD. For judgement, did come, by one sin to condemnation, and the gift did come, to justify from many sins. Do not these words, O Simon prove, that Christ with his death, did not cleanse or purge only one sin, but all manner of sins? But read all the whole chapter, and then, you shall understand it better.

Paul speaks of Christ in the ii. chap. to the Colossians after this manner: And you (says he) when you were dead through your sins or in the prepucy or uncircumcision of your flesh, he has quickened also with him forgiving unto us all our sins. Because that in him does inhabit all plenitude or perfection of God-head corporeally and you are made perfect in him. Which thing, truly, could not be, if he had not washed us clean form all our sins. But th econtrary is evidently known, by the x. chapter to the Hebrews. He (says Saint Paul) one oblation being offered for sins, sits everlastingly on the right hand of God the Father. For with one oblation, he has made perfected forever, therein, that are sanctified. i. John I “The blood of Christ, does cleanse us from all our sins. i. John ii. “If any man does sin, we have an advocate, before the Father, that righteous word Jesus Christ. And he is the satisfaction for our sins, and not only for our sins, but for the sins of all the world. [Henry Bullinger],  An Holsome Antidotus or counter-poyson agaynst the pestylent heresye and secte of the Anabaptistes newly translated out of the Latin into Englysh by John Veron, Senonoys, 1570, 144-149. [The pagination is hand-written on every second page and is not original to the text. I have used this pagination for my referencing. I have modernized the spelling. Each instance of thee and thou has been transcibed as “you.” ]

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6
Sep

Zwingli on John 1:29

   Posted by: CalvinandCalvinism   in John 1:29

Zwingli:

1] Therefore the birth had to be absolutely pure of every stain, because He that was born was also God. Second, on account of the nature of the sacrificial victim. For that had to be free from all blemish, as the law of Moses required, though that only applied to the purity of the flesh, Heb 9:9. How much more had the victim to be absolutely spotless which made atonement for the sins not only of all who had been, but of all who were yet to come… Of this figure I shall say nothing more, since it is perfectly clear in itself and through the notices of all who have spoken of it. Furthermore, the John who baptized the Son of God, as soon as he saw Christ coming towards him, pointed out to his disciples with the words: “Behold the lamb of God that taketh away the sin of the world!” John 1:29. Zwingli, Commentary on True and False Religion, (Labyrinth Press), pp., 112 and 113.

2] A little while after he says [Jn 1:29-31]: “John seeth Jesus coming unto him, and saith, Behold the Lamb of God that taketh away the sin of the world… The divine Baptist shows by these words that Christ is the lamb that atones for the universal disease of sin, and that he himself is preaching a baptism of repentance before Him that He may be made manifest to Israel. For when man through repentance has come to the knowledge of himself, he is forced to take refuge in the mercy of God. But when he has begun to do that, justice makes him afraid. Then Christ appears, who has satisfied the divine justice for our trespasses. When once there is faith in Him, then salvation is found; for He is the infallible pledge of God’s mercy. For “he that gave up a Son for us, how will he not with him also give us all things?” Roms 8:32. Zwingli, Commentary on True and False Religion, (Durham, N.C: Labyrinth Press, 1981), 122-123.

3] Now as to those imposters who, not to keep silence when they cannot endure that all sins should be washed away through the grace of Christ (for they would rather, though they cannot make atonement, yet for pay received seen to do so)–who, I say, not to keep silence assert that Christ made atonement for original sin only, or for the sins of merely those who were before Him. Their error might be at once over-thrown by that single proclamation of the Baptist [John 1:29]: “Behold the Lamb of God, that taketh away the sin of the world”; for original sin is not the only sin in the world, and Christ takes away all the sins in the world. Yet I would by no means pass over the very clear testimony of 1 John 2:1-2, that they may not be able to plead any excuse. “Little children,” he says, “these things write I to you, that ye may not sin. And if any man sin, we have an advocate with the Father, Jesus Christ, the righteous: and he is the propitiation for our sins; and not for our only, but also for the sins of the whole world.”

With this testimony, then, I shall here be content, since it has been abundantly proved above that Christ is the means of salvation to all. Zwingli, Commentary on True and False Religion, (Durham, N.C: Labyrinth Press, 1981), pp., 155-156.

4] And again John the baptizer in Jn. 1:29, “Behold the lamb of God who takes away the sins of the entire world. Zwingli, Exposition and Basis of the Conclusions or Articles Published by Huldrych Zwingli, 29 January 1523, Pickwick Publications, vol 1, p, 16.

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6
Sep

John Calvin on Romans 2:4

   Posted by: CalvinandCalvinism   in Romans 2:4

“Dost thou despise the riches? etc.” It does not seem to me, as some think, that there is here an argument, conclusive on two grounds, (dilemma,) but an anticipation of an objection: for as hypocrites are commonly transported with prosperity, as though they had merited the Lord’s kindness by their good deeds, and become thus more hardened in their contempt of God, the Apostle anticipates their arrogance, and proves, by an argument taken from a reason of an opposite kind, that there is no ground for them to think that God, on account of their outward prosperity, is propitious to them, since the design of his benevolence is far different, and that is, to convert sinners to himself. Where then the fear of God does not rule, confidence, on account of prosperity, is a contempt and a mockery of his great goodness. It hence follows, that a heavier punishment will be inflicted on those whom God has in this life favored; because, in addition to their other wickedness, they have rejected the fatherly invitation of God. And though all the gifts of God are so many evidences of his paternal goodness, yet as he often has a different object in view, the ungodly absurdly congratulate themselves on their prosperity, as though they were dear to him, while he kindly and bountifully supports them.

“Not knowing that the goodness of God, etc.” For the Lord by his kindness shows to us, that it is he to whom we ought turn, if we desire to secure our wellbeing, and at the same time he strengthens our confidence in expecting mercy. If we use not God’s bounty for this end, we abuse it. But yet it is not to be viewed always in the same light; for when the Lord deals favorably with his servants and gives them earthly blessings, he makes known to them by symbols of this kind his own benevolence, and trains them up at the same time to seek the sum and substance of all good things in himself alone: when he treats the transgressors of his law with the same indulgence, his object is to soften by his kindness their perverseness; he yet does not testify that he is already propitious to them, but, on the contrary, invites them to repentance. But if any one brings this objection that the Lord sings to the deaf as long as he does not touch inwardly their hearts; we must answer that no fault can be found in this case except with our own depravity. But I prefer rendering the word which Paul here uses, leads, rather than invites, for it is more significant; I do not, however, take it in the sense of driving, but of leading as it were by the hand.

“But according to thy hardness, etc.” When we become hardened against the admonitions of the Lord, impenitence follows; and they who are not anxious about repentance openly provoke the Lord. This is a remarkable passage: we may hence learn what I have already referred to that the ungodly not only accumulate for themselves daily a heavier weight of God’s judgments, as long as they live here, but that the gifts of God also, which they continually enjoy, shall increase their condemnation; for an account of them all will be required: and it will then be found, that it will be justly imputed to them as an extreme wickedness, that they had been made worse through God’s bounty, by which they ought surely to have been improved. Let us then take heed, lest by unlawful use of blessings we lay up for ourselves this cursed treasure. For the day, etc.; literally, in the day; but it is put for eis emeran ran, for the day. The ungodly gather now the indignation of God against themselves, the stream of which shall then be poured on their heads: they accumulate hidden destruction, which then shall be drawn out from the treasures of God. The day of the last judgment is called the day of wrath, when a reference is made to the ungodly; but it will be a day of redemption to the faithful. And thus all other visitations of God are ever described as dreadful and full of terror to the ungodly; and on the contrary, as pleasant and joyful to the godly. Hence whenever the Scripture mentions the approach of the Lord, it bids the godly to exult with joy; but when it turns to the reprobate, it proclaims nothing but dread and terror. “A day of wrath,” saith Zephaniah, “shall be that day, a day of tribulation and distress, a day of calamity and wretchedness, a day of darkness and of thick darkness, a day of mist and of whirlwind.” (Zephaniah 1:15.) You have a similar description in Joel 2:2, etc. And Amos exclaims, “Woe To You Who Desire The Day Of The Lord! What Will It Be To You? The Day Of The Lord Will Be Darkness, And Not Light.” (Amos 5:18.) Farther, by adding the word revelation, Paul intimates what this day of wrath is to be, that the Lord will then manifest his judgment: though he gives daily some indications of it, he yet suspends and holds back, till that day, the clear and full manifestation of it; for the books shall then be opened; the sheep shall then be separated the goats, and the wheat shall be cleansed from the tares. Calvin, Romans 2:4-5.

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5
Sep

Amyraut affirms the classic Lombardian distinctions

   Posted by: CalvinandCalvinism   in Historiography

Secondary Source:

1) “They declared, that Jesus Christ died for all men sufficiently, but for the elect only effectually; and that, consequently, his intention was to die for all men in respect of the sufficiency of his satisfaction, but for the elect only in respect of its quickening and saving virtue and efficacy; which is to say, that Christ’s will was, that the sacrifice of his cross should be of all infinite price and value, and most abundantly sufficient to expiate sins of the whole world; yet, nevertheless, the efficacy of his death appertains only unto the elect; so that those who are called by the preaching of the gospel to participate by faith in the effects and fruits of his death, being invited seriously, and God vouchsafing them all external means needful for their coming to him, and showing them in good earnest, and with the greatest sincerity by his word, what would be well pleasing to him; if they should not believe in the Lord Jesus Christ, but perish in their obstinacy and unbelief, this cometh not from any defect of’ virtue or sufficiency in the sacrifice of Jesus Christ, nor yet for want of summons or serious invitations unto faith or repentance, but only from their own fault. And as for those who do receive the doctrine of the gospel with the obedience of faith, they are, according to the irrevocable promise of God, made partakers of’ the effectual virtue and fruit of Christ Jesus’ death; for this was the most free council and gracious purpose both of God the Father in giving his Son for the salvation of mankind, and of the Lord Jesus Christ in suffering the pains of death, that the efficacy thereof should particularly belong unto all the elect, and to them only, to give them justifying faith, and by it to bring them infallibly unto salvation, and thus effectually to redeem all those, and none other, who were from all eternity, from among all people, nations, and tongues, chosen unto salvation.” [Footnote: Quick’s Synodicon, Vol. ii. p. 354.]

Source: Andrew Robertson, History of the Atonement Controversy in connexion with Secession Church, (Edinburgh, Oliphant, 1846), 323-325.

Primary Source:

1) 18. And pursuant hereunto, explaining their Opinions about the Universality of Christ’s Death, they declared, That Jesus Christ died for all Men sufficiently, but for the Elect only effectually: and that consequentially his Intention was to die for all Men in respect of the Sufficiency of his Satisfaction, but for the Elect only in respect of its quickening and Saving Virtue and Efficacy; which is to say, that Christ’s Will was that the Sacrifice of his Cross should be of an infinite Price and Value, and most abundantly sufficient to expiate the Sins of the whole World; yet nevertheless the Efficacy of his Death appertains only unto the Elect; so that those who are called by the Preaching of the Gospel, to participate by Faith in the Effects and Fruits of his Death, being invited seriously, and God vouchsafing them all external Means needful for their coming to him, and showing them in good earnest, and with the greatest Sincerity by his Word, what would be well-pleasing to him, if they should not believe in the Lord Jesus Christ, but perish in their Obstinacy and Unbelief; this cometh not from any Defect of Virtue or Sufficiency in the Sacrifice of Jesus Christ, nor yet for want of Summons or serious Invitations unto Faith or Repentance, but only from their own Fault. And as for those who do receive the Doctrine of the Gospel with Obedience of Faith, they are according to the irrevocable Promise of God, made Partakers of the effectual Virtue and Fruit of Christ Jesus’ Death; for this was the most free Counsel and gracious Purpose both of God the Father, in giving his Son for the Salvation of Mankind, and of the Lord Jesus Christ, in suffering the Pains of Death, that the Efficacy thereof should particularly belong unto all the Elect, and to them only, to give them justifying Faith, and by it to bring them infallibly unto Salvation, and thus effectually to redeem all those and none other, who were from all Eternity from among all People, Nations and Tongues, chosen unto Salvation. Whereupon, although the Assembly were well satisfied, yet nevertheless they decreed, that for the future, that Phrase of Jesus Christ’s dying equally for all, should be forborn, because that term equally was formerly, and might be so again, an Occasion of stumbling unto many.  John Quick, Synodicon in Gallia Reformata (London: Printed for T. Parkhurst and J. Robinson, 1692), 2:354

[Note: An entire transcription of the relevant text from the Synod of Alacon, go here.]

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