Bert Mulder schreef:could not help myself, got to point this out:
From the above:
We are taught by these declarations that the promise of grace is general in respect to those that believe
Thus not a promise of grace to everyone, but to everyone that believes
He is here putting to text what I have been saying all along.
Hey Bert,
A few things, even if this mean what you think it means, it would be a Pyrrhic victory.
Context is always good. Here he means the promise extended, applied to men, ie to believers only.
a page later he says this:
Obj. 1. But the promise of grace is universal. Ans. It is universal in respect to the faithful, that is, it extends to all those that believe. And it is particular in respect to all men. Our adversaries, however, deny that it is universal, because, say they, those who are converted may fall away, which is to weaken the general promise. p., 296.
What does that underlned comment mean?
Also, his opponent is a true universalist, who says that every man will literally and actually be saved, irrespective of whether they believe or not. Ursinus, Paraeus and Kimedoncius battled relentlessly against these men, some where Socinians, some were Lutherans (who had exceeded orthodox Lutheranism).
and again:
But what if his grace does not extend to thee, and thou art not of the number of those who are the Lord's? Ans. But I know that grace does extend to me, and that I am Christ s ; because the Holy Spirit bears witness with my spirit that I am a child of God; and because I have true faith, for the promise is general, extending to all them that believe p 20.
Now from my file. Because there are so many, I will just list the pages from the Willard edition, Ursinus:
In the promises which they make to man. The law promises life
upon the condition of perfect obedience; the gospel, on the condition of faith in Christ and the commencement of new obedience. p., 3.
There is but one covenant, because the principal conditions, which are called the substance of the covenant, are the same before and since the incarnation of Christ; for in each testament God promises to those that repent and believe, the remission of sin; whilst men bind themselves, on the other hand, to exercise faith in God, and to repent of their sins. p., 99.
2. In the promise of grace concerning the remission of sins, and eternal life granted freely to such as believe by and for the sake of Christ, which promise was common to those who lived under the old covenant, as well as to us; although it is now delivered more clearly, for God promises the same grace to all that believe in the Mediator. "The seed of the woman shall bruise the serpent's head." " I will be a God unto thee and thy seed." "He that believeth on the Son hath everlasting life." "But we believe that through the grace of the Lord Jesus Christ, we shall be saved even as they." (Gen. 3:15; 17:7. John 3:36. Acts 15;11.) We here speak of the promise of grace in general, and not of the circum stances of grace particularly.
3. In the condition in respect to ourselves. In each covenant, God requires from men faith and obedience. " Walk before me and be thou perfect." "Repent and believe the gospel." (Gen. 17:1. Mark 1:15.) The new covenant, therefore, agrees with the old in that which relates to the principal conditions, both on the part of God, and on the part of man. p., 99.
But the gospel teaches us in what manner we may be made such as the law lequires: for it offers unto us the promise of grace, by having the righteousness of Christ imputed to us through faith, and that in such a way as if it were properly ours, teaching us that we are just before God, through the imputation of Christ's righteousness. p., 104.
God is immutable; 1. In his essence. 2. In his will. 3. As it respects place, because he is immense. Obj. 1. But God is said to have repented of those things which he did. Ans. This is spoken figuratively. Obj. 2. God has often promised and threatened things which he did not perform. Ans. These promises and threatenings were always conditional. Obj. 3. But God changes his precepts, observances, and works. Ans. He changes them according to his eternal decree. p., 126.
There are some who interpret these general declarations of the whole number of the faithful, or of all that believe; because the promises of the gospel properly belong to all those that believe, and because the Scriptures do often restrict them to such as believe. p., 222.
Obj. 1. The promises of the gospel are universal, as appears from such declarations as invite all men to come to Christ, that they may have life. Hence it does not merely extend to such as believe. Ans. The promise is indeed universal in respect to such as repent and believe; but to extend it to the reprobate, would be blasphemy. " p., 224.
[David: What he means is that the substance of the promise is not extendable to the reprobate, not that there is no conditional offer of the promise, at all.]
In discussing the subject of the sacraments we must especially consider what, to whom, and how God offers and communicates in them. As it re spects the wicked, although God also offers them his benefits in the sacraments, yet they receive nothing more than the naked signs, and these to their own judgment, and condemnation, in as much as they are destitute of faith. This is proven: 1. Because the benefits of Christ are received only in the proper use of the sacraments. But the wicked do not use them properly, for they receive them unworthily, having no faith, or repentance. Hence the apostle Paul says: " Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord." (1 Cor. 11: 27.) The ungodly now eat and drink unworthily, because they profane the sacraments. 2. To whom there is nothing promised in the word, to him the sacraments seal nothing. But the word promises nothing to the wicked; for all the promises of the gospel are made upon the condition of repentance, and faith. The sacraments, therefore, neither seal, nor confer any thing upon the ungodly. As a charter promises certain things to certain persons, and as the sign which is appended thereto promises the same things to the same individuals, and to none else; so God also bestows his benefits in the same manner, and to the same persons to whom he promises them. But God has promised nothing to the ungodly as long as they continue in their unbelief. 3. We receive spiritual things by faith. But the ungodly have no faith. Therefore they do not receive any spiritual things. 4. To be ungodly and yet receive the thing signified in the sacraments implies a contradiction. p., 351.
He that believeth: The condition of faith is joined to the promise; for those who are baptized do not receive that which is promised and sealed by baptism unless they have faith, so that without faith the promise is not ratified, and baptism is of no profit. In these words we have expressed in a concise manner the proper use of baptism, in which the sacraments are always ratified to those who receive them in faith; whilst the sacraments are no sacraments, and profit nothing in their improper use. p., 363.
As to the mode of revelation peculiar to each. The law is known naturally: the gospel was divinely revealed after the fall of man. 2. In matter or doctrine. The law declares the justice of God separately considered: the gospel declares it in connection with his mercy. The law teaches what we ought to be in order that we may be saved: the gospel teaches in addition to this, how we may become such as the law requires, viz: by faith in Christ. 3. In their conditions or promises. The law promises eternal life and all good things upon the condition of our own and perfect righteousness, and of obedience in us : the gospel promises the same blessings upon the condition that we exercise faith in Christ, by which we embrace the obedience which another, even Christ, has performed in our behalf; or the gospel teaches that we are justified freely by faith in Christ. With this faith is also connected, as by an indissoluble bond, the condition of new obedience. 4. In their effects. The law works wrath and is the ministration of death : the gospel is the ministration of life and of the Spirit. (Rom. 4 : 15. 2 Cor. 3:7.) p., 497-498.
[David, his wording here is just about identical to somethnig Verrmigli says in his Romans commentary.]
Obj. 1. But the children of many pious persons perish. Ans. The promise is conditional: for God declares in the 18th chapter of Ez., that he will be merciful to the children of the godly if they persevere in the obedience of their fathers, and that he will punish them if they turn away from it. p., 535.
[for interests sake: conditonal covenant]:
A covenant in general is a mutual contract, or agreement between two parties, in which the one party binds itself to the other to accomplish some thing upon certain conditions, giving or receiving something, which is accompanied with certain outward signs and symbols, for the purpose of ratifying in the most solemn manner the contract entered into, and for the sake of confirming it, that the engagement may be kept inviolate. From this general definition of a covenant, it is easy to perceive what we are to understand by the Covenant here spoken of, which we may define as a mutual promise and agreement, between God and men, in which God gives assurance to men that he will be merciful to them, remit their sins, grant unto them a new righteousness, the Holy Spirit, and eternal life by and for the sake of his Son, our Mediator. And, on the other side, men bind them selves to God in this covenant that they will exercise repentance and faith. or that they will receive with a true faith this great benefit which God offers, and render such obedience as will be acceptable to him. This mu tual engagement between God and man is confirmed by those outward signs which we call sacraments, which are holy signs, declaring and sealing unto us God s good will, and our thankfulness and obedience. p., 97
Tell me what you think of these Bert.
David