Cap. 3 Obj. 11: Death not applicable to those for whom Christ was not offered — the non-elect
Obj. 11. Christ's death is not applicable to those for whom he did not die or was not offered: But there are countless human beings for whom he did not die or was not offered, namely all those who were not enrolled in the register of the elect before the foundations of the world were laid. From this they try to confirm the Minor, because the Apostle expressly asserts that God wills to grant all things to those for whom the Son died, (Romans 8:32): He who did not spare his own Son, but delivered him up for us all, how will he not also with him freely give us all things? But he does not freely give all things to all: Therefore Christ did not die for all: Therefore his death is not applicable to all.
Sol. I gladly grant that Christ's death can in no true sense be said applicable to those for whom God in no way willed him to die. For Christ's death is not a remedy applicable to expiating anyone's sins except by God's ordination and acceptance. And for this reason, although the ransom paid by Christ to God the Father is in itself of sufficient and superabundant value for redeeming the sins not only of human beings but of fallen angels, yet because of the defect of ordination and acceptance as to the angels, we truly deny that Christ ought to be said to have died for them in any way. The same would have to be held of those human beings too, if there were any who by the same defect of Divine ordination and acceptance were alien and excluded from every possibility of the said redemption. But as has been said, the Major being granted, let us come to the Minor. I answer therefore, That there is no one sharing the same human nature which the Redeemer deigned to assume, for whom Christ has not delivered himself as a redemption-price applicable by God's ordination and acceptance for obtaining remission of sins through faith in his blood. Nor does the Apostle contradict us, whose whole discourse in Romans 8 does not look to consoling any human beings whatever placed in any state, but the elect; nor the elect simply, but the elect already called, justified, sanctified, that is, as the same speaks in (Colossians 1:13), already delivered from the power of darkness, and transferred into the kingdom of the Son of his love. Nor does he affirm simply and universally that God freely gives all things to all human beings for whom Christ died, but to all those of whom the present discourse is instituted, that is, to all the predestined believing in Christ, for whom not only did Christ die, but to whom moreover Christ has already been given in a special mode, that is, united, and communicated with the infinite treasure of his merits. This consolatory argument of the Apostle drawn from Christ's death is therefore efficacious, but if it is accommodated to those and so far, to whom and so far as it was accommodated by the Apostle: namely in this way, You who from your effectual calling, justification and sanctification can already acknowledge and feel that you are predestined, and that God in specially and effectually redeeming you willed his Son not only offered to himself, but also communicated to you, how can you not trust that he will for the rest freely give you all other things necessary for consummating salvation? But if anyone should wish to apply the aforesaid reason to any human beings whatever, setting aside consideration of predestination, calling, justification, in this way, Christ died for you, or Christ gave himself a lytron or victim to God for expiating your sins, therefore God will also freely give you all things, I say he draws this argument beyond its limits contrary to the Apostle's mind; who narrowed it to certain persons, namely the predestined, and those already placed in a certain state, namely of justification and adoption.
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Obj. 11. Christi mors non est applicabilis illis pro quibus non est mortuus sive oblatus: At innumeri homines sunt pro quibus non est mortuus sive oblatus, nempe illi omnes qui minime conscripti fuerunt in albo electorum ante jacta mundi fundamenta. Exinde Minorem confirmare conantur, quod Apostolus diserte afferat, Deum omnia velle gratificari illis pro quibus Filius mortuus est, Rom. viii. 32. Qui proprio Filio non pepercit, sed pro nobis omnibus tradidit eum, quomodo non etiam cum eo omnia nobis gratificabitur? Verum omnia non gratificatur omnibus: Ergo Christus non est pro omnibus mortuus: Ergo mors ejus non est omnibus applicabilis. Sol. Lubenter concedo Christi mortem nullo vero sensu dici posse applicabilem illis, pro quibus Deus nullatenus eum mori voluit. Mors enim Christi non est remedium applicabile ad expianda peccata cujuspiam nisi ex ordinatione et acceptatione Dei. Atque hanc ob causam, licet lytron a Christo persolutum Deo Patri sit in se sufficientis et superabundantis valoris ad redimenda peccata non hominum modo sed angelorum lapsorum, tamen propter defectum ordinationis et acceptationis quoad angelos, vere negamus Christum pro illis ullo modo mortuum dici oportere. De hominibus etiam illis idem statuendum esset, si qui essent propter eundem defectum ordinationis et acceptationis Divinae ab omni possibilitate dictae redemtionis alieni et exclusi. Sed uti dictum est, concessa Majore, ad Minorem accedamus. Respondeo igitur, Neminem esse ejusdem humanae naturae participem quam Redemtor assumere dignatus est, pro quo Christus non tradiderit semetipsum redemtionis pretium applicabile ex ordinatione et acceptatione Dei ad remissionem peccatorum obtinendam per fidem in sanguine ipsius. Neque Apostolus nobis contradicit, cujus totus ille discursus, Rom. viii, non spectat ad consolandos quosvis homines in quolibet statu positos, sed electos; nec electos simpliciter, sed electos jam vocatos, justificatos, sanctificatos, id est, ut idem loquitur, Col. i. 13, jam liberatos a potestate tenebrarum, et translatos in regnum Filii sibi dilecti. Neque simpliciter et universe affirmat Deum omnia omnibus hominibus gratificari pro quibus Christus mortuus est, sed omnibus illis de quibus praesens sermo instituitur, id est, omnibus praedestinatis in Christum credentibus, pro quibus non solummodo mortuus est Christus, sed quibus insuper jam datus est Christus speciali modo, hoc est, unitus, et cum infinito thesauro meritorum suorum communicatus. Est itaque efficax argumentum hoc consolatorium Apostoli a morte Christi petitum, sed si ad eos et eatenus accommodatur, ad quos et quatenus illud ab Apostolo fuit accommodatum: nempe hoc modo, Tu qui ex vocatione tua efficaci, justificatione et sanctificatione jam agnoscere et sentire potes te esse praedestinatum, et Deum pro te specialiter et efficaciter redimendo Filium suum non modo sibi oblatum, sed etiam tibi communicatum voluisse, qui potes non confidere illum de caetero reliqua omnia ad salutem consummandam necessaria tibi gratificaturum? Verum si ad quoslibet homines, seclusa consideratione praedestinationis, vocationis, justificationis, quis velit praedictam rationem adhibere, hoc modo, Christus pro vobis mortuus est, vel Christus dedit se lytron sive hostiam Deo pro peccatis vestris expiandis, ergo et Deus vobis omnia gratificabitur, dico, illum extra suos limites praeter mentem Apostoli hoc argumentum trahere; qui illud arctavit ad certas personas, nempe praedestinatos, easdemque in certo statu jam positas, scilicet justificationis et adoptionis.