Wollebius:

XI. Those who teach the doctrine of election in such a way as to deny reprobation, are clearly wrong.

Scripture teaches reprobation no less than election. Isaiah 41:9 “I chose you and do not abandon you.” Malachi 1:2-3: “I loved Jacob; I hated Esau.” Romans 9: 18: “He has mercy on whom he will, and he hardens whom he will.” Romans 11:7: “The elect attained it; the others were hardened.” I Thessalonians 5:9: “God has not destined us for wrath, but for salvation.” 2 Timothy 2: 20: “Vessels for noble use, and for ignoble.” Jude 4: “Some men long destined for damnation came in secretly.” XII. Just as Christ is the cause not of election but of salvation, so faithlessness is the cause not of reprobation but of damnation.

Damnation differs from reprobation as the means of carrying out a decree differs from the decree itself.

XIII. Not damnation, but the revelation of the glory of the justice of God, is the purpose of reprobation.

Therefore man cannot properly be said to have been created in order to be damned; for damnation, by which the person who has been rejected brings about evil for himself, is not the purpose but the means of achieving the purpose of God.

XIV. For purposes of instruction, two acts of reprobation may be assumed: the denial of unmerited grace, which is called preterition, and deliverance to merited punishment, which is called precondemnation.

Johannes Wollebius, “Compendium Theologiae Christianae,” in John W. Beardslee III, Reformed Dogmatics (Grand Rapids, Michigan: Baker, 1977), 52-53. [Originally published in 1626.]

Ursinus:

General Mercy:

1) 3. There are some traces and remains of moral virtues, and some ability of regulating the external deportment of the life. 4. The enjoyment of many temporal blessings. 5. A certain dominion over other creatures. Man did not wholly lose his dominion over the various creatures which were put in subjection to him; for many of them still remain subject to him, so that he has the power of governing and using them for his own benefit. These vestiges and remains of the image of God in man, although they are greatly obscured and marred by sin, are, nevertheless, still preserved in us to a certain extent; and that for these ends: 1. That they may be a testimony of the mercy and goodness of God towards us, unworthy as we are. 2. That God may make use of them in restoring his image in us. 3. That the wicked may be without excuse. Ursinus, Commentary on the Heidelberg Catechism, 32.

2) Merciful. God’s mercy appears in this: 1. That he wills the salvation of all men. 2. That he defers punishment, and invites all to repentance. 3. That he accommodates himself to our infirmity. 4. That he redeems those who are called into his service. 5. That he gave and delivered up to death his only begotten Son. 6. That he promises and does all these things most freely out of his mercy. 7. That he confers benefits upon his enemies, and such as are unworthy of his regard. Obj. 1. But God seems to take pleasure in avenging himself upon the ungodly. Ans. Only in as far as it is the execution of his justice. Obj. 2. He refuses mercy to the ungodly. Ans. Only to such as do not repent. Obj. 3. He does not save all when he has the power. Ans. God acts thus that he may exhibit his justice with his mercy. Obj. 4. He does not exercise his mercy without a sufficient satisfaction. Ans. Yet he has most freely given his Son, that he might make satisfaction by his death. Z. Ursinus, Commentary on the Heidelberg Catechism, 127.

The Gospel announces the mercy of God:

1) The gospel is, therefore, the doctrine which the Son of God, our Mediator, revealed from heaven in Paradise, immediately after the fall, and which he brought from the bosom of the Eternal Father; which promises, and announces, in view of the free grace and mercy of God, to all those that repent and believe, deliverance from sin, death, condemnation, and the wrath of God; which is the same thing as to say that it promises and proclaims the remission of sin, salvation, and eternal life, by and for the sake of the Son of God, the Mediator; and is that through which the Holy Spirit works effectually in the hearts of the faithful, kindling and exciting in them, faith, repentance, and the beginning of eternal life. Or, we may, in accordance with the eighteenth, nineteenth, and twentieth questions of the Catechism, define the gospel to be the doctrine which God revealed first in Paradise, and afterwards published by the Patriarchs and Prophets, which he was pleased to represent by the shadows of sacrifices, and the other ceremonies of the law, and which he has accomplished by his only begotten Son; teaching that the Son of God, our Lord Jesus Christ, is made unto us wisdom, righteousness, sanctification, and redemption ; which is to say that he is a perfect Mediator, satisfying for the sins of the human race, restoring righteousness and eternal life to all those who by a true faith are ingrafted into him, and embrace his benefits. Ursinus, Commentary on the Heidelberg Catechism, 101-102.

Ames:

21. The mercy shining forth here is his punishment of sin in less degree than the guilty person deserves.

22. This mercy is either clemency or beneficence.

23. Clemency is his moderation of the punishment due. Lam. 3:22, It is the Lord’s great kindness that we are not consumed.

24. Clemency appears in patience and long-suffering.

25. Patience is his forbearing endurance of sin and sparing of sinners, 2 Peter 3:9.

26. Long-suffering is long suspension of vengeance, Exod. 34:6.

27. Beneficence lies in his being so rich in goodness that he pours forth many good things even on sinners, Matt. 5:45.

William Ames, The Marrow of Theology, (Durham, North Carolina: Labyrinth Press, 1983), 118. [First published in 1623.]

Wellebius:

VIII. Original sin consists not only of inability to do good, but also of a tendency [proclivitas] toward evil; nor is it merely the loss of the good originally given, but also the addition of the corresponding evil.

IX. By original sin natural goods are corrupted, and the supernatural good completely [penitus] taken away. X. There remain, therefore, the intellect, but it is beclouded; and the will, which has lost its rectitude; and the lower desires, which are totally corrupted. XI. Therefore, even in natural and civil affairs unredeemed man can do good only by special grace. XII. Without this special grace of God nothing significant was done by the pagans [gentiles]. XIII. Whatever they did accomplish was so mingled with multiform futility, that even their greatest virtues are merely magnificent sins [splendida peccata] before God. XIV. Good works are not merely actions that are good in themselves, but actions that are performed from right motives. The phrase “good works” may be used either univocally or equivocally. It is used univocally of actions that are good simply with respect to all circumstances, but equivocally of actions good in themselves but corrupted with respect to the object, or subject, or means, or purpose. If one examines the purpose of the actions of the pagans, it will be evident that they were concerned over their own glory rather than that of God XV. Although the passions of the reprobate are restrained by God a! with a bridle, they are not made whole. XVI. The supernatural gifts, namely clarity of intellect, rectitude of will and conformity of passion to reason, are completely lost. XVII. Thus in spiritual matters, man has within himself no principle of knowing or acting, either as a concrete fact or as a possibility. XVIII. Therefore, those who attribute to unredeemed man either free will or other powers by which he might do good or prepare himself for conversion and God’s grace, are seeking a house in ashes. This is the error of the Pelagians and semi-Pelagians. XIX. The will remains free from coercion, but not free to choose between good and evil. XX. The will has been made so evil [factum est ad malum] that it is better described as enslaved than as free. So far as intellect is concerned, “the natural man cannot understand the concerns of the Spirit of God” (I Cor. 2: 14). As to will, “the imagination of man’s heart is evil” (Gen. 8: 21). Finally, Scripture declares that man as a whole has lost spiritual life, “to lie dead in sin” (Eph. 2: I). XXI. Even when this sin has been forgiven to pious parents, it is nonetheless passed on by generation to their children. Because the stain is not completely removed by forgiveness, although the guilt is removed. The gift of faith is not given by generation, but by regeneration, so man generates man not as regenerate, but simply as man, just as seed cleansed of beard, chaff, and husk, still produce these when it grows.

Johannes Wollebius, “Compendium Theologiae Christianae,” in John W. Beardslee III, Reformed Dogmatics (Grand Rapids, Michigan: Baker, 1977), 70-71. [Originally published in 1626.] [Note, by the term “special grace” Wollebius means special common grace, cf, Calvin, Institutes 2.2.17; Institutes, 2.3.4.]