Ursinus:
1) Q 20. Are all men, then, as they perished in Adam, saved by Christ? Ans: No; only those engrafted into him, and receive all his benefits by truth faith.
Having explained the mode of our deliverance through Christ, we must now inquire carefully who are made partakers of this deliverance, and in what manner it is effected; whether all, or only some are made partakers thereof. If none are made partakers of it, it has been accomplished in vain. This twentieth question is, therefore, preparatory to the doctrine of faith, without which neither the Mediator, nor the preaching of the gospel, would be of any advantage. At the same time it provides a remedy against carnal insecurity, and furnishes an answer to that base calumny which makes Christ the minister of sin.
The answer to this question consists of two parts:–Salvation through Christ is not bestowed upon all who perished in Adam; but only upon those who, by a true faith, are engrafted into Christ, and receive all his benefits.
The first part of this answer is clearly proven by experience, and the word of God. “He that believes not the Son, shall not see life, but the wrath of God abides on him.” “Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven.” “Except a man be born again, he cannot see the kingdom of God.” (John 3:36; 3:3; Matt. 7:21.) The reason why all are not saved through Christ, is not because of any insufficiency of merit and grace in him–for the atonement* of Christ is for the sins of the whole world, as it respects the dignity and sufficiency of the satisfaction which he made–but it arises from unbelief; because men reject the benefits of Christ offered in the gospel, and so perish by their own fault, and not because of any insufficiency in the merits of Christ. The other part of the answer is also evident from the Scriptures. “As many as received him to them, gave he power to become the sons of God.” “By his knowledge shall my righteous servant justify many.” (John 1: 12. Is. 53 : 11.) The reason why only those who believe are saved, is, because they alone lay hold of, and embrace the benefits of Christ; and because in them alone God secures the end for which he graciously delivered his Son to death; for only those that believe know the mercy and grace of God, and return suitable thanks to him.
The sum of this whole matter is therefore this: that although the satisfaction of Christ, the mediator for our sins, is perfect, yet all do not obtain deliverance through it, but only those who believe the gospel, and apply to themselves the merits of Christ by a true faith. Zacharias Ursinus, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism, trans., G.W. Willard (Philipsburg, New Jersey: P&R, 1994), 106. [*Expiation is the better translation here, rather than atonement.]
2) Obj. 4. If Christ made satisfaction for all, then all ought to be saved. But all are not saved. Therefore, he did not make a perfect satisfaction. Ans. Christ satisfied for all, as it respects the sufficiency of the satisfaction which he made, but not as it respects the application thereof; for he fulfilled the law in a two-fold respect. First, by his own righteousness; and secondly, by making satisfaction for our sins, each of which is most perfect. But the satisfaction is made ours by an application, which is also two-fold; the former of which is made by God, when he justifies us on account of the merit of his Son, and brings it to pass that we cease from sin; the latter is accomplished by us through faith. For we apply unto ourselves, the merit of Christ, when by a true faith, we are fully persuaded that God for the sake of the satisfaction of his Son, remits unto us our sins. Without this application, the satisfaction of Christ is of no benefit to us. Zacharias Ursinus, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism, trans., G.W. Willard (Philipsburg, New Jersey: P&R, 1994), 215.
3) Obj. 3. It is proper and just that he who has received a ransom sufficient for the sins of all, should admit all into his favor. God has received in his Son a ransom sufficient for the sins of the whole world. Therefore he is bound to receive all into his favor. Ans. It is just that he should admit all into his favor, who has received a ransom sufficient for all, and which is to be applied to all. But there is no application of this to all, because it is said, “I pray not for the world, but for them which thou hast given me.” But a ransom, say our opponents, that is sufficient for all, ought to be applied to all; because it belongs to infinite mercy to do good to all. But we deny that infinite mercy consists in the number, that are saved. It consists rather in the manner in which they are saved. God, moreover, will not bestow this blessing upon all, because he is most wise and just. He can, and will exercise his mercy and justice at the same time. “God so loved the world, that he gave his only begotten Son, that whosoever believes in him should not perish, but have everlasting life.” He that believeth not is condemned already,” &c. (John 3 : 1(5, 18.) It is still further objected: He who receives a ransom that is sufficient for all, and yet does not save all, is unjust ; because he receives more than he bestows. But God is not unjust. Therefore he receives all into his favor. Ans. He, who thus acts, is unjust unless he himself gave the ransom. But God gave it. Therefore he receives of his own, and not of that which belongs to us. Again: it is not the sufficiency, but the application of this ransom which binds God to receive all into his favor. But he has not obligated himself to apply this ransom to all. Zacharias Ursinus, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism, trans., G.W. Willard (Philipsburg, New Jersey: P&R, 1994), 295.