Of Free Will--Introduction

Before launching into the Confession's presentation on this subject, a short review of the sovereignty of God and the creature's dependence upon God is in order.

Because God has made all things, he may command and dispose of them as he pleases (yet again, recall the character of the God of the Bible). He knows his creation thoroughly and knows precisely how best to employ it. He makes no mistakes. There is nothing the creature can do that surprises God or catches him off guard. Everything that he requires of his creation is right. Because creation owes its very existence and continuance to God, he rightfully expects worship, service, and obedience. As God is sovereign, no creature can be autonomous; if any creature is autonomous, then God is not sovereign.

Tomorrow: Some important definitions.

The Confession on Jesus Christ

This is such a rich chapter; summarizing it is difficult, for one is loathe to leave anything out.

Perhaps it is simply best to let Scripture have the final word. From Colossians 1:15-20:

He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Tomorrow: Introduction to free will.

Of Christ the Mediator, VIII:8

To all those for whom Christ has purchased redemption, he certainly and effectually applies and communicates the same; making intercession for them, and revealing unto them, in and by the word, the mysteries of salvation; effectively persuading them by his Spirit to believe and obey, and governing their hearts by his word and Spirit; overcoming all their enemies by his almighty power and wisdom, in such manner, and ways, as are most consonant to his wonderful and unsearchable dispensation.

The Confession concludes its consideration of the person and work of Jesus Christ by emphasizing that the redemption that comes through him is not a bare salvation. It is not to be likened to the lifeguard who rescues and deposits a drowning swimmer on the beach and then walks away. All that Christ does for the sinner he likewise applies, and that effectively--Christ not only saves, but he saves to the uttermost. As Hebrews says, he constantly lives to intercede for his people. He reveals unto them the "mysteries of salvation," primarily by the agency of the word of God. But the Spirit (here identified quite biblically as Christ's Spirit) also effectively persuades unto belief and obedience. Christ reigns in the hearts of his people by his Spirit and through his word. He is a powerful Savior, sure to save, greater than all the enemies that are aligned against him and his people. And he does all these things according to the riches of his wisdom. Believers will spend eternity learning of and marvelling at the wonders of Christ. How little we now appreciate what has been done for us and how it has been accomplished, and how it is working out in our lives even now.

Tomorrow: The glorious and exalted Christ of the Westminster Confession.

Of Christ the Mediator, VIII:7

Christ, in the work of mediation, acts according to both natures, by each nature doing that which is proper to itself; yet, by reason of the unity of the person, that which is proper to one nature is sometimes in scripture attributed to the person denominated by the other nature.

In the paragraph, the Confession addresses the interaction between the divine nature of Christ and his human nature in his work of mediation between God and men. This is a carefully constructed Chalcedonian statement. It properly distinguishes between the two natures without separating them--indeed, the Confession bends over backwards to remind the reader of the single personhood of Christ. In Christ the one person are united two distinguishable natures. He is not a schizophrenic, split-personality type. As God, he represents God to men; as man, he represents man to God. As man, he provides a legitimate sacrifice for human sins. As God, his sacrifice is perfect and once for all.

The Confession acknowledges that frequently the Scriptures speak of the human nature expressing divine qualities and the divine nature expressing human qualities. This is not intended to confuse or mix but is a convention of language that is adequately taken care of when one realizes that both divine and human qualities are possessed and expressed by the unified person of Christ.

Tomorrow: Jesus Christ the effective Savior.

Of Christ the Mediator, VIII:6

Although the work of redemption was not actually wrought by Christ till after His incarnation, yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning of the world, in and by those promises, types, and sacrifices, wherein He was revealed, and signified to be the seed of the woman which should bruise the serpent's head; and the Lamb slain from the beginning of the world; being yesterday and to-day the same, and for ever.

The Confession here emphasizes that Jesus Christ is and has always been the Savior of mankind. He is the one promised by God to Adam and Eve after their fall, the "seed of the woman" specified in the proto-evangelium. Furthermore, he is "the Lamb slain from the beginning of the world," indicating again the covenant of redemption that was made in eternity past. Whenever men and women have received the blessings of salvation, it has been accomplished through and by Jesus Christ, whether known by the promises or known by the fulfillment of God's plan. And he always will be the way to the Father. Jesus Christ, the same yesterday, today, and forever.

Tomorrow: Distinguishing between the two natures of Christ.

Of Christ the Mediator, VIII:5

The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He through the eternal Spirit, once offered up unto God, has fully satisfied the justice of His Father; and purchased, not only reconciliation, but an everlasting inheritance in the kingdom of heaven, for all those whom the Father has given unto Him.

The Confession here upholds the centrality of the idea of sacrifice and atonement. Implicit is the thought that Christ died as a substitute for his people, in the pattern of the Old Testament sacrifices of both the Passover lamb and the scapegoat. The Book of Hebrews insists on this concept--what the old sacrifices could never accomplish Christ has done by virtue of a superior sacrifice offered personally by a superior priest.

Through his sacrifice, Christ has purchased not merely reconciliation--his role is not limited to that of mediator--but an inheritance in the heavenly kingdom for his people. Christians are heirs and joint heirs with Christ. Through him comes to believers all the riches of the kingdom promised by the Father.

The final clause of this paragraph is the closest the Confession comes to enunciating particular redemption or definite atonement, which is that concept that Christ has died for his people and only for them. It may be that the divines saw this as inherent to the Reformed soteriological doctrines and did not think it necessary to elaborate. Such an observation has been made as to the teaching of John Calvin--that, and the subject simply wasn't as controversial in his day as it has been in ours. I certainly do not propose to delve into it at any length here. Interested persons may wish to read the pertinent chapter in Dr. Sproul's Grace Unknown, or consult the book-length treatments by R. B. Kuiper or Gary D. Long. The hearty of soul may profit from a careful reading of John Owen's The Death of Death in the Death of Christ. Do not say you weren't warned. The introduction to the Banner of Truth edition of that work by J. I. Packer, however, is very much worthwhile. It can be found posted independently on the internet.

Tomorrow: Christ only ever the securer of salvation.

Of Christ the Mediator, VIII:4

This office the Lord Jesus did most willingly undertake; which that He might discharge, He was made under the law, and did perfectly fulfill it; endured most grievous torments immediately in His soul, and most painful sufferings in His body; was crucified, and died, was buried, and remained under the power of death, yet saw no corruption. On the third day He arose from the dead, with the same body in which He suffered, with which also He ascended into heaven, and there sits at the right hand of His Father, making intercession, and shall return, to judge men and angels, at the end of the world.

The Confession thus summarizes the passion, death, resurrection, ascension, and session of our Lord. Again, the phrases and cadences are similar to those of the great historic orthodox creeds.

Some interesting points of emphasis:

1. Christ willingly took on this task (or office, as the Confession terms it). He was not forced or coerced. Oblique reference is made herein to the covenant of redemption, that concord between the Persons of the Holy Trinity that took place in eternity past in which the Father decreed to save a people to be a bride for the Son, the Son agreed to redeem them, and the Spirit agreed to apply that redemption unto all whom the Father chose.

2. That he did so willingly did not make his task an easy one. Look to the accounts of Jesus's agony in the garden before his arrest. He was fully cognizant of the terrible things that lay before him and he asked to be spared them if possible. But he was committed to obeying the will of the Father above all.

3. The body that died was the same that was raised and that has ascended. This is the foundation of the glorious promise made to believers of a resurrection to come.

4. The jibe is often heard from mockers and scoffers, "Where is he? Why has he delayed his coming?" The Confession answers that he is seated at the right hand of the Majesty on high, where he ever lives to intercede for his sheep. What greater comfort for the Christian than to know his Lord and Savior prays for him without ceasing? Whose prayers will the Father hear more than those of his beloved Son? Yet there is a day appointed in which he will rise up from this seat and return not just as Savior of those who believe but as Judge of all. Mockers and scoffers should not comfort themselves that because he tarries he will not come.

Tomorrow: Redemption accomplished.

Of Christ the Mediator, VIII:3

The Lord Jesus, in His human nature thus united to the divine, was sanctified, and anointed with the Holy Spirit, above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fulness should dwell; to the end that, being holy, harmless, undefiled, and full of grace and truth, He might be thoroughly furnished to execute the office of a Mediator and Surety. Which office He took not unto Himself, but was thereunto called by His Father, who put all power and judgment into His hand, and gave Him commandment to execute the same.

History contains nothing or no one to compare to the Lord Jesus Christ. The perfect man, whose food and drink was to do the will of the Father. He was prepared in every capacity to fulfill his mission.

That Christ was "holy,...undefiled, and full of grace and truth," surprises no one familiar with the Scriptures, but the divines' odd choice of "harmless" as a descriptor puzzles at first. We tend to think of something harmless that it is innocuous, lacking the capacity to hurt, of no threat or consequence. Yet the Lord Jesus is certainly a threat to the world, the flesh, and the devil. This is an instance where language has changed. The divines simply intended to communicate Jesus's sinlessness and fitness for the task appointed unto him by the Father. I rather doubt that anyone will call him "harmless" in our contemporary sense when he returns in his glory to judge the nations.

Tomorrow: Jesus obeys the will of the Father.

Of Christ the Mediator, VIII:2

The Son of God, the second person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fulness of time was come, take upon Him man's nature, with all the essential properties, and common infirmities thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator between God and man.

If the language employed here sounds familiar, you likely recognize the phrases and cadences of the great Christological confessions of the catholic Christian church, namely the Nicene Creed and the Definition of Chalcedon, which the Confession clearly draws upon as it also does the Scriptures themselves in providing us with a succinct description of the divine nature of Jesus Christ and its perfect unconfused union with the human nature. The Confession affirms:

1. The eternality and equality of the Son, the second Person of the Holy Trinity.

2. His voluntary condescension to take upon himself a true human nature without in any way detracting from his divine nature.

3. His sinlessness.

4. The agency of the Holy Spirit in the incarnation of Christ.

5. The role of Mary in providing the substance from which God made the human nature of Christ.

6. The perfect union of the two natures in the one person, distinct but not separate, very God and very man at one and the same time.

7. The result being Jesus Christ, the sole mediator between God and men.

In all of this the Confession affirms its place as one of the great doctrinal statements of the Christian church. It speaks here as one with the holy, catholic, and apostolic church of the ages.

Tomorrow: The suitability of Christ to his mission.

Of Christ the Mediator, VIII:1c

It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King the Head and Saviour of His Church, the Heir of all things, and Judge of the world: unto whom He did from all eternity give a people, to be His seed, and to be by Him in time redeemed, called, justified, sanctified, and glorified.

In rapid-fire succession, the Confession adds significant descriptive phrases about Jesus Christ. He is the head and savior of his church, the heir of all things, the judge of all the world, and he has been given a people by God from all eternity to be his seed. All these are taken directly from the Scriptures--see particularly the Ephesians 1 passage already cited and Colossians 1:13-20. It is my honest opinion that most people have no idea the exalted heights of description Scripture applies to this erstwhile humble carpenter from the backwaters of a backwater Roman province. If they did, most would likely laugh or scoff or simply shrug. But when he comes as Judge all laughter will cease and all mocking will turn to mourning.

Tomorrow: The divine person of Christ.

Of Christ the Mediator, VIII:1b

It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King the Head and Saviour of His Church, the Heir of all things, and Judge of the world: unto whom He did from all eternity give a people, to be His seed, and to be by Him in time redeemed, called, justified, sanctified, and glorified.

What is a mediator? A go-between, someone who attempts to reconcile parties in conflict.

Why is a mediator between God and man necesssary? In his fallen state, man is at enmity with God (Romans 3:10-18, 8:7; James 4:4). But does God reciprocate man's hatred? Although God exhibits just wrath against men for their sins and rebellion, it is important to recognize that God is the initiator of the reconciliation. Saving men was God's idea. It is not as though the Son placated an angry and recalcitrant Father and convinced him to have mercy on men.

The Confession speaks of the threefold mediatorial offices (sometimes styled the munex triplex in formal theological language): Prophet, priest, and king. Various Old Testament figures held one of these offices, by which God was represented to men. One figure--Melchizedek--uniquely held two offices, priest and king. It is interesting that Melchizedek is considered a "type" of Christ, and that Christ's priesthood is likened unto that of Melchizedek, "without beginning or end," rather than the Aaronic priesthood (see Hebrews 7). Christ alone holds all three offices.

A prophet is one who speaks God's word to the people. In the Old Testament, the prophet did not speak on his own behalf. Christ is the Word of God incarnate, however, and spoke with an authority the people had never heard before (see Mark 1:21-22 for one such example). Yet even in doing so he did not speak apart from the authority of God, for his words were always in complete harmony with his Father.

A priest is one who intercedes with God on behalf of the people. In the Old Testament, this involved the offering of sacrifices, various animals and plant products as stipulated by the law. Furthermore, the priests themselves were in need of covering for sin and their service was limited by age and ability. There was a succession of priests. Christ the unblemished Lamb of God, who ever lives to intercede for his people, also provided in himself the acceptable sacrifice. He is our high priest forever and requires no successor.

A king is one who rules over God's people, is invested with God's governmental authority, and is responsible to God for his people. Christ is King of kings and Lord of lords; he has all authority in heaven and earth (Matthew 28:18).

Jesus Christ is the only mediator between God and man (1 Timothy 2:5). He is the only one who qualifies. Only one mediator is both truly God and truly man, as we will see in our discussion of subsequent paragraphs. Christ alone has the ability to effect our redemption and reconciliation. Such an exclusive claim may be obnoxious to non-Christians, but this does not make the supremacy of Christ any less true.

Tomorrow: Filling out the job description.

Of Christ the Mediator, VIII:1a

It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King the Head and Saviour of His Church, the Heir of all things, and Judge of the world: unto whom He did from all eternity give a people, to be His seed, and to be by Him in time redeemed, called, justified, sanctified, and glorified.

This is a densely-packed paragraph that is too rich to be covered in one day's post. So I propose to split the discussion up a bit.

The Confession begins its consideration of Jesus Christ by calling him God's "only begotten Son." The Greek word used of Jesus in the New Testament is monogenes, which is usually rendered "only begotten" or "the one and only" is some translations. The word "unique" might be thought to be a synonym for this concept but is really weak and inadequate here. It is not just that there is no one else like Jesus, but that there can be no one else like him. He is a once-for-all person.

This Jesus has been chosen and ordained of God. See Hebrews 1:1-3 and compare Psalm 2:7-12 to appreciate the special calling of Jesus. This happened according to God's eternal purpose and according to God's good pleasure (Ephesians 1:3-12, 18-23). And he is the firstborn of many brethren, as is stated in Hebrews 2:13, which applies Isaiah 8:17-18 to Jesus. Just as Adam was chosen and ordained of God to be mankind's representative under probation, Jesus has been chosen and ordained as mankind's new representative, savior, and the mediator between God and men, which is the next subject we will take up.

Tomorrow: The only mediator between God and men explained.

The Confession on God's Covenant with Man

Completely without obligation, God condescends to treat with his creatures. In doing so he raises them up. He enhances the dignity man already possesses as being created in God's image and being made God's viceregents over the earth and its other inhabitants. Even when man does things deserving of death God provides, through his covenants, a way of salvation. Ever since the fall, this way has always been through the promise of Jesus Christ, a promise present throughout although realized in differing levels of clarity.

Tomorrow: The only Mediator between God and man introduced.

Of God's Covenant with Man, VII:6

Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of Baptism and the Lord's Supper: which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the new Testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.

In this final paragraph discussing the covenants the Confession provides an important segue to the subject of chapter VIII: The person and work of Jesus Christ. Here Christ is upheld as the "substance" of the covenant of grace--he is himself the fulfillment of the promises made by God. With his incarnation, ministry, death, resurrection, and ascension/session, Christ has made all the promises of God "yes" and "amen."

The way that Christ is now exhibited in his church are through the ordinances of the preaching of the word of God and the administration of the two sacraments, baptism and the Lord's Supper. This is a much simpler way than the Old Testament sacrificial and priestly system, but is actually a fuller, better evidenced, and more effective administration of the covenant, and more extensive in that it pertains both to Jew and Gentile. This is the new covenant, also styled the new Testament.

The Confession concludes by emphasizing the essential unity of the covenant of grace. Men and women were not saved differently under the old dispensation than they are under the new, outward appearances notwithstanding. Everything related to salvation is predicated on taking God at his word and trusting in his promises, realized or not yet realized. All of this was discussed previously but it bears repeating. Salvation is by grace through faith in Jesus Christ.

Tomorrow: Covenants wrapped up.

Of God's Covenant with Man, VII:5

This covenant was differently administered in the time of the law, and in the time of the gospel: under the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all foresignifying Christ to come; which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called the old Testament.

The Confession is still speaking of the covenant of grace here. Specifically, it looks at the way this covenant was administered in Israel before the time of Christ. Then salvation through Christ was a promise that God had given to his people, not explicitly and certainly not with the depth and breadth of detail that we enjoy on this temporal side of the cross. But it was reality nonetheless. God gave his people prophets to tell them what was to come, he instructed them through the sacrificial system that was a picture of Christ's perfect sacrifice (see Hebrews) and was even more specifically signified in the Passover, the covenant sign of circumcision, and all the other foreshadowings that appear in that time (priests, kings, etc.). These all were, by God's providence, both "sufficient and efficacious" to their purpose as administered by the Holy Spirit. The blood of bulls and goats cannot take away sin--no one was ever saved solely and directly by the Jewish sacrifical system. The people of Old Testament times were saved just as we are, by faith in Christ. "To obey is better than sacrifice." Then it was trust in God to fulfill all that he told them he would do; now we look backward in faith to the fulfillment of these things.

Tomorrow: The current dispensation of the covenant of grace.

Of God's Covenant with Man, VII:4

This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

This is an intriguing little statement, seemingly innocuously inserted into the midst of the Confession's discussion of the covenant of grace. Yet it packs a punch. The divines observe that an alterate name for covenant is "testament," which our modern ears are used to hearing simply as the word designating the two major divisions of the Bible: the Old and New Testaments. But there is a deeper meaning that we may see if we recall that we refer to a person's final statement of wishes regarding his personal effects is a "last will and testament." The divines then speak of the covenant as a will referring to the death of the testator, in this case Jesus Christ. The covenant of grace finds its enactment in the death of Christ on behalf of his people, who then stand as heirs of all that he has. In him, Christians have an "everlasting inheritance, with all things belonging to it." The Scriptures testify (!) that this is a rich inheritance, indeed.

Tomorrow: The differing administration of the covenant of grace.

Of God's Covenant with Man, VII:3

Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace; wherein He freely offers unto sinners life and salvation by Jesus Christ; requiring of them faith in Him, that they may be saved, and promising to give unto all those that are ordained unto eternal life His Holy Spirit, to make them willing, and able to believe.

When Adam fell into sin he lost the ability to keep the covenant of works, having abrogated it anyway by his disobedience. But our gracious God was not done with men. He instituted a second covenant, even more gracious than the first, wherein sinful men may still have hope.

Note the following carefully:

1. God's covenant of grace is freely offered to sinners, on the condition of faith.

2. The means by which this grace comes, the object of this faith, is Jesus Christ.

3. The promise is to all those whom God has ordained unto eternal life.

4. In the application of this divine purpose, the Holy Spirit makes these elect persons willing and able to believe. Without the Spirit's intervention sinners are unwilling and unable to believe. They lost this ability in the fall.

There is a great deal laid out in this short paragraph. Much more will be said of these things in chapters VIII and IX and the several chapters on salvation that follow.

Tomorrow: Jesus Christ the Testator.

Of God's Covenant with Man, VII:2

The first covenant made with man was a covenant of works, wherein life was promised to Adam; and in him to his posterity, upon condition of perfect and personal obedience.

In his state of original righteousness (the condition in which he was created), Adam was promised life provided he maintained a "perfect and personal obedience." In other words, obey God and live. Do what you're supposed to do. Follow the rules. Had Adam done so, he and his posterity could have continued to live in paradise.

Note that, while styled the covenant of works as distinguished (we shall see) from the covenant of grace, this covenant is also of grace. God has condescended to treat with his creatures. He is not obligated to do so. But he chooses to do so. This is a major difference between the God revealed in the Bible and the god of deism.

Tomorrow: The covenant of grace introduced.

A Word about Covenants

A covenant is a contract or agreement. The word "contract" implies an equal partnership, but this is not the case with God's covenants with man. Interactions between God and man are by nature unequal (see yesterday's post about the Creator-creature distinction).

Greater understanding of covenants in the Bible comes with knowledge about the nature of covenants in the ancient Near East. These covenants were typically composed of several parts: A preamble, in which the suzerain or overlord is identified and authority established; an historical prologue, a rehersal of the relationship between the suzerain and his vassals or subjects, often composed of a list of things the former has done for the latter; promises and stipulations, the heart of the contract in which are spelled out the things which are to be done; sanctions, a list of blessings for obedience and curses for disobedience; and an oath or vow that established the covenant. These covenants were characteristically ratified by some sort of cutting rite, graphically illustrating the seriousness of the vow undertaken. Finally, duplicate copies of the covenant were made for the suzerain and the vassals. Biblical examples of covenants can be seen in Genesis 15 and Exodus 20.

When a covenant vow is made, the one vowing usually swears by someone or something higher than himself. There is, however, nothing higher than God. He is bound by nothing except his own holy word. But given the unimpeachable character of God we may completely trust him to keep his part of the bargain.

Tomorrow: The covenant of works.

Of God's Covenant with Man, VII:1

The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God's part, which He has been pleased to express by way of covenant.

God is a higher order of being and the only being who has the power of self-existence. He is noncontingent, whereas all of his creation is contingent. He is perfect in all his ways and does not change. His creation is mutable.

As Creator, God has legitimate claims on his creatures. By the very nature of their created status the creatures owe God obedience. All that they are and have is his. He may do with them as he deems best (Romans 9:21). This is admittedly a hard teaching, for it offends human pride.

Conversely, the creature has no claims on the Creator. There is a pervasive attitude that God "owes" men. While men may legitimately expect justice from God (although few would be advised to demand it), many seem to think they are entitled to a panoply of other things. Even the "inalienable rights" with which the American Declaration of Independence insists that God has endowed men are only inalienable by other men--God has the absolute right to deprive any man of life, liberty, or the pursuit of happiness at any time according to his wise purposes. Indeed, that God forebears with sinful men and grants them life and health and prosperity are manifestations of his grace. Grace by its very nature is not obligatory.

Man in his sin does not like to be contingent or dependent. We search for ways to explain ourselves as other than God's creation--that is why so much is invested in maintaining a theory of origins that has no room for God. We seek to make our own destinies, to be beholden to no one but ourselves, and to follow no rules but those of our own making. We seek to be gods. We really haven't come very far from the garden. We still like to listen to lying serpents.

Tomorrow: A brief excursus on covenants.

A Summary of the Confession on Sin

Man, created as the glory and crown of creation, is grievously and terribly fallen from the heights from which he started. Our appointed representative, Adam, disobeyed God and pulled all mankind down into ruin with him. We are all of us sinners from the beginning, completely unable to help ourselves or to climb out of the miry pit in which we exist. All that we do is sin-saturated, for we are sin-saturated. We defile everything we touch. And in the end we die.

This is not a pleasant topic. No one likes to think about his faults and shortcomings, not to speak of the black condition of his heart. We make excuses; we automatically recoil from descriptions such as I wrote at the conclusion of the first paragraph. I could well be called a misanthrope for such thoughts. However, it is a poor doctor who lies to his patient about the gravity of the latter's illness, even if the intent is to spare the patient's feelings. But to do that applies a psychological band-aid and invites the dire consequences of neglecting the real problem. Just so, the Great Physician has pulled no verbal punches in rendering his diagnosis. We ignore him--and the treatment he has provided--at our peril.

Tomorrow: The Creator-creature distinction.

Of the Fall of Man, of Sin, and of the Punishment Thereof, VI:6

Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, does in its own nature, bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all miseries spiritual, temporal, and eternal.

All sin makes the sinner guilty. While there are certainly degrees of sin (some things are worse than others), every sin is a capital offense in that it properly brings God's condemnation and the due wages of sin, namely death. Along with death, both spiritual and physical, comes all that the curse entails. This is the answer for people who complain about the current state of creation and wonder that a good God could be responsible for it. Man's sin has caused the misery and trouble that attend us daily. We have only ourselves to blame.

But it will not always be so. Thanks to God, as we shall see, there is a Redeemer. And the destination of history is far more glorious than we can possibly imagine.

Tomorrow: Sin wrapped up.

Of the Fall of Man, of Sin, and of the Punishment Thereof, VI:5

This corruption of nature, during this life, remains in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.

Being spiritually regenerated in Christ by the Holy Spirit does not remove the old sin nature from a Christian. "The old man dies hard." The new nature in Christ wars against the old nature and gradually gains ground, although the old nature remains present throughout this life. The Christian's sins are pardoned and guilt is removed and the sin nature "mortified," to use the language of the Confession. We are called daily to strive toward holiness, even to be holy just as our Father in heaven is holy. But there will always have to be vigilance against sin and the danger of falling back into it for a season. Entire sanctification is not realized until heaven. Those who think otherwise (and I saw the website of one such just today) are greatly mistaken.

And sin remains sin, whether committed by a believer or unbeliever.

Tomorrow: The outworkings of sin.

Of the Fall of Man, of Sin, and of the Punishment Thereof, VI:4

From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

As the psalmist observed (and Paul ratified), "there is none righteous, no, not one." Being fallen creatures from conception due to our inherited sin nature, we demonstrate every day of our lives the fact of our corruption. We are not sinners because we sin; we sin because we are sinners. It is in our very warp and woof. From the evil inclination of our hearts spring all the sins and transgressions we commit constantly.

To those who might object that they are not conscious of such a state of unrighteousness, Anselm of Canterbury instructs us that we have not yet appreciated the full gravity of sin. It is human nature (and a manifestation of its corruption) to want to make excuses, to see ourselves in the best, most positive light. But the truth about us is much less pleasant.

Tomorrow: Warring with the old nature.

Of the Fall of Man, of Sin, and of the Punishment Thereof, VI:3

They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and corrupted nature, conveyed to all their posterity descending from them by ordinary generation.

From Adam and Eve sprang all subsequent mankind. Furthermore, Adam was mankind's representative head, chosen by God to stand for all men in his probation. Adam's decision to obey or disobey God was made not just for himself or for himself and Eve but for his entire posterity. If one objects that he had no say in the matter, that he does not believe himself properly represented by Adam, he should consider that it was God who appointed Adam to the task. Who better than God to know the perfect man to represent humanity?

Our inheritance from Adam is the imputed guilt of his sin--we all share in it, just as we share in its consequences, death and a corrupted nature. And all our descendants likewise will participate in the common lot of fallen humanity. This is original sin. The term refers not to Adam's first sin but the inborn corruption of our natures. "As in Adam all die..." The rest of that story awaits chapter VIII.

Tomorrow: The consequences of corruption.

Of the Fall of Man, of Sin, and of the Punishment Thereof, VI:2

By this sin they fell from their original righteousness and communion, with God, and so became dead in sin, and wholly defiled in all the parts and faculties of soul and body.

Adam and Eve were created righteous. They enjoyed full fellowship and communion with God. With one single subsequent exception, never was the relationship between God and man so harmonious.

Their disobedience ruined all of that. The wages of sin is death, both physical and spiritual death. God in his grace temporarily spared our first parents their physical death, but spiritually speaking they died instantly. They became sinners. Their entire being was affected, just as a drop of ink in a glass of pure water disperses to contaminate the whole. There is no island of righteousness, no part of man reserved apart from the effects of sin. Another term for this concept is total depravity. This is not to say that man is utterly depraved. He is not as bad as he could be; the fall did not make him into a demon. But the fall has nonetheless left him in a very sorry state.

Tomorrow: The origin of original sin.

Of the Fall of Man, of Sin, and of the Punishment Thereof, VI:1

Our first parents, being seduced by the subtilty and temptation of Satan, sinned, in eating the forbidden fruit. This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed to order it to His own glory.

As the Confession takes up the topic of the fall of man into sin and rebellion, it does not shy away from what has previously been established regarding the sovereignty of God and his providence in creation. If God had not willed the fall, it would not have happened. That it happened, and that he obviously willed it, can then be seen as a manifestation of his "wise and holy counsel" and that the underlying purpose, as it is in all things, is for the glory of God. This is difficult for men to appreciate, all the more so because we regard these things from the perspective of our fallenness.

Nevertheless, the Confession does not let the principal players off the moral hook. It recognizes the actions of Satan--the Deceiver was and is a subtle tempter--but plainly Adam and Eve sinned by their action of disobeying God. They bear the responsibility. They were not coerced, but did sin freely out of the desires of their own wills. How this worked itself out subsequently is the subject of the next several paragraphs.

The day after tomorrow: Sin's consequences.

The Confession on Divine Providence Summarized

Our perfect God not only declares what will be but actively works in his creation infallibly to bring about his plans and purposes. Ordinarily he works through means or secondary causes but is not restricted in doing so. He oversees the lives of the elect (indeed, he has a special affection and action on behalf of his church) and the reprobate so as to confirm them either in their elect or reprobate states and to bring them unfailingly to their respective destinies. And all "to the praise of the glory of his wisdom, power, justice, goodness, and mercy."

Tomorrow: The fall of man introduced.

Of Providence, V:7

As the providence of God does, in general, reach to all creatures; so, after a most special manner, it takes care of His Church, and disposes all things to the good thereof.

Following upon all the statements above regarding God's providential superintendence of his creation, the Confession concludes this topic by observing that God has a special providential interest in his church. The Father is busy preparing a bride suitable for his Son, spotless and blameless and radiant. So all circumstances are directed toward this one object. He disposes all things to her good, just as Paul states in Romans 8:28.

Tomorrow: Divine providence in summary.

Of Providence, V:6

As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, blinds and hardens, from them He not only withholds His grace whereby they might have been enlightened in their understandings, and wrought upon in their hearts; but sometimes also withdraws the gifts which they had, and exposes them to such objects as their corruption make occasion of sin; and, withal, gives them over to their own lusts, the temptations of the world, and the power of Satan, whereby it comes to pass that they harden themselves, even under those means which God uses for the softening of others.

Here again we advance with fear and trembling. These are awful word, or perhaps better put as "awe-ful." Bear in mind two concepts: God's perfect character and fallen man's responsibility for his state. Yesterday we saw grace in action even when discipline was being meted out. Today we see justice in punishment.

God gives the reprobate precisely what they want. See Revelation 22:11 and especially Romans 1:18-32 in this respect.

1. The wicked and ungodly are blinded and hardened as judgment for past sins. God confirms them in their evil desires and actions. He feeds them the rope with which they eagerly hang themselves.

2. God withholds his grace so they are not enlightened. Isaiah 6:8-10 speaks of this; our Lord also praised the Father for keeping the truth hidden from some. But even so God does not withhold all his grace--the reprobate still benefit from God's love of benevolence that he extends to his entire creation. That they continue to draw their next breaths is testimony to his grace, for he would be perfectly justified to slay them where they stand for their insolent rebellion.

3. God withdraws his former gifts. Any circumstances that previously worked to mitigate or limit their sinfulness are progressively taken away. Similarly, God uses second causes that the corruption of the reprobrate makes into occasions for sin. The proximity of bars to the home of an alcoholic, for example, or an adult bookstore to the place of work of one who lusts.

4. God gives them over to their lusts, the temptation of the world, and the power of Satan. The famous evil triumvirate of the world, the flesh, and the devil.

5. The wicked harden themselves even in circumstances God uses to soften others. This is a common observation. See 2 Corinthians 2:14-16.

It is a fearful thing to fall into the hands of the living God. We are advised to pray earnestly that God would graciously spare us the consequences of our own corruption.

Tomorrow: God especially provides for his church.