called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified,14 and kept by his power through faith unto salvation.15 Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.16 14 Rom. viii. 30. Eph i. 5. 2 Thess. ii. 16 John xvii. 9. Rom. viii. 28. John vi. 64, 65; viii. 47; x. 26. 1 John ii. 15 1 Pet. i. 5. 19. 13. EXPOSITION. In this section we have, first, a general statement, that, in the divine purpose, the means and the end are inseparably connected. As God appointed the elect to glory, so he appointed them to obtain that glory in and through Christ, and on account of his merits alone. 1 Thess. v. 9. He likewise appointed them to all those means which are indispensably necessary to the enjoyment of that glory; such as faith and sanctification, and perseverance therein to the end. 2 Thess. ii. 13. Thus, though the mediation of Christ was not the cause of their election, yet his obedience and death were the grand means appointed for the execution of that gracious purpose; and though the Almighty chose no man to glory because of his future faith and holiness, yet provision was made in the eternal purpose of God for the faith and sanctification of all his chosen, prior to their enjoyment of bliss. It is, therefore, a gross abuse of the doctrine of election, for persons to expect that they shall attain the end, while they neglect to use the appointed means. No man acts in this manner in regard to the common affairs of life, and to do so in matters of infinitely higher importance would be the highest presumption and folly. This section next states more particularly the means by which the elect are brought to glory. They are redeemed by Christ, and his redemption is effectually applied to them by the working of his Spirit. In order to determine the import of the phrase "redeemed by Christ," it is necessary to ascertain in what sense the word redeemed is here used. The term redemption in Scripture frequently signifies actual deliverance from sin and all its penal consequences; but primarily and properly it means a deliverance effected by the payment of a ransom. Hence, theologians have usually distinguished between redemption by price, and redemption by power; the latter coincides with actual deliverance; the former denotes the payment of the price, by which Christ meritoriously procured the deliverance of his people. When the Westminster Confession was compiled, the term redemption was generally used as almost exactly equivalent to the modern term atonement; and, of course, what was then called general and particular redemption, corresponds to the modern phrases, general and limited atonement. Some have contended that in this section the term redemption is equivalent, not to the payment of a price, but to the deliverance obtained through the payment of a price; or, that the word redeemed is used as equivalent to saved. But the section clearly distinguishes between the elect being redeemed, and their being saved; and it represents their redemption by Christ as being effected and completed previous to their being effectually called unto faith in Christ. Their justification, adoption, sanctification, and final salvation, are just the blessings which constitute the deliverance obtained for them through the death of Christ; and, therefore, their redemption by Christ must signify, not the deliverance itself, but the payment of the price which procured their deliverance. Their redemption by Christ is already complete; it was finished by Christ on the cross; but their actual deliverance is to be effected in due season; namely, when they are united to Christ by faith. In this section, then, we are taught, 1. That Christ by his death, did not merely render the salvation of all men possible, or bring them into a salvable state, but purchased and secured a certain salvation to all for whom he died. John xvii. 4; Heb. iv. 12. 2. That Christ died exclusively for the elect, and purchased redemption for them alone; in other words, that Christ made atonement only for the elect, and that in no sense did he die for the rest of the race. Our Confession first asserts, positively, that the elect are redeemed by Christ; and then, negatively, that none other are redeemed by Christ but the elect only. If this does not affirm the doctrine of particular redemption, or of a limited atonement, we know not what language could express that doctrine more explicitly. It is diametrically opposed to the system of the Arminians, who hold, "that Jesus Christ, by his death and sufferings, made an atonement for the sins of all mankind in general, and of every individual in particular." It is not less opposed to the doctrine maintained by many, that though the death of Christ had a special reference to the elect, and, in connexion with the divine purpose, infallibly secures their salvation, yet that it has also a general reference, and made an equal atonement for all men. The celebrated Richard Baxter, who favoured general redemption, makes the following remark upon this and another section of our Confession: "Chap. iii. sec. 6, and chap. viii. sec. 8, which speak against universal redemption, I understand not of all redemption, and particularly not of the mere bearing the punishment of man's sins, and satisfying God's justice, but of that special redemption proper to the elect, which was accompanied with an intention of actual application of the saving benefits in time. If I may not be allowed this interpretation, I must herein dissent." The language of the Confession, in my opinion, will not admit of this interpretation; and, what is more, the Bible is silent about this general redemption, or the general reference of the death of Christ. The Saviour himself declares, "I lay down my life for the sheep ;" and he affirms that the sheep for whom he laid down his life are the definite number chosen by God, and given to him in the eternal covenant, and to whom he will eventually give eternal life. John x. 15, 28, 29. "It is true, the Christian religion being to be distinguished from the Jewish in this main point, that whereas the Jewish was restrained to Abraham's posterity, and confined within one race and nation, the Christian was to be preached to every creature, universal words are used concerning the death of Christ; but as the words, 'preaching to every creature,' and to all the world,' are not to be understood in the utmost extent, for then they have never been verified, since the gospel has never yet, for aught that appears to us, been preached to every nation under heaven, but are only to be explained generally of a commission not limited to one or more nations, none being excluded from it; the apostles were to execute it, in going from city to city, as they should be inwardly moved to it by the Holy Ghost; so 'Calvinists' think, that those large words that are applied to the death of Christ, are to be understood in the same qualified manner; that no nation, or sort of men, are excluded from it, and that some of all kinds and sorts shall be saved by him. * Baxter's Confession of his Faith, p. 21. And this is to be carried no further, without an imputation on the justice of God; for if he has received a sufficient oblation and satisfaction for the sins of the whole world, it is not reconcilable to justice, that all should not be saved by it, or should not at least have the offer and promulgation of it made them; that so a trial may be made, whether they will accept of it or not."* 3. We are further taught, that salvation shall be effectually applied by the Holy Spirit, to all those who were chosen of God, and redeemed by Christ; and that it shall be effectually applied to them alone. The elect are all in due time, by the power of the Spirit, effectually called unto faith in Christ. "All that the Father giveth me shall come to me." John vi. 37. "As many as were ordained to eternal life believed." Acts xiii. 48. They are all justified, adopted, sanctified, and shall be enabled to persevere in grace, and at length their salvation shall be consummated in glory. "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." Rom. viii. 30. Thus our Confession, agreeably to Scripture, represents each of the divine persons as acting a distinct part in the glorious work of human redemption, and as entirely concurring in counsel and operation. The Father chose a definite number of mankind sinners to eternal life; the Son laid down his life for those who were chosen in him before the foundation of the world, and obtained for them eternal redemption; and the Holy Spirit applies the purchased redemption to them in due season. Here all is perfect harmony. The Son fulfils the will of the Father, and the Spirit's work is in entire accordance with the purpose of the Father and the mediation of the Son. But according to the scheme of general redemption, or of universal atonement, this harmony is utterly destroyed. The Son sheds his blood for multitudes, whom the Father never purposed to save, and the Spirit does not put forth the influence necessary to secure the application of salvation to all for whom Christ died! SECTION VII.-The rest of mankind, God was pleased, according to the unsearchable counsel of his * Burnet on the Thirty-Nine Articles, Art. 17. own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonour and wrath for their sin, to the praise of his glorious justice.17 17 Matt. xi. 25, 26. Rom. ix. 17, 18, 21, 22. 2 Tim. ii. 19, 20. Jude 4. 1 Pet. ii. 8. EXPOSITION. This section describes what is usually called the decree of reprobation. This term is not used in the Confession, and when it occurs in Scripture, bears a different sense from the theological; but for the sake of convenience, it is used to express that act of God's will by which, when he viewed all mankind as involved in guilt and misery, he rejected some, while he chose others. Some who allow of personal and eternal election, deny any such thing as reprobation. But the one unavoidably follows from the other; for the choice of some must necessarily imply the rejection of others. "Election and rejection are correlative terms; and men impose upon themselves, and imagine that they conceive what it is impossible to conceive, when they admit election and deny reprobation. . . . There are many passages of Scripture in which this doctrine is taught. We read of some whose names are not written,' and who, consequently, are opposed to those whose names are written, in the book of life;' who are vessels of wrath fitted to destruction;' who were 'before of old ordained to condemnation;" who 'stumble at the word, being disobedient, whereunto also they were appointed;' of persons whom God is said to hate, while others he loves. Let any man carefully and dispassionately read the 9th and the 11th chapters of the Epistle to the Romans, and he will entertain no more doubt that some are ordained to death, than that others are ordained to life."* Our Confession speaks of God's passing by some, and also ordaining them to wrath; and we apprehend there is an important distinction betwixt the two. If the reason be in. quired why God passed by some of mankind sinners, while he elected others to life, it must be resolved into the counsel of his own will, whereby he extends or withholds mercy as he pleases. No doubt those whom God passed by were con. sidered as fallen and guilty creatures; but if there was sin * Dick's Lectures on Theology, vol. ii., pp. 197, 198. |