Survey of the Westminster Confession of Faith (Chapter 3)

Survey of the Westminster Confession of Faith

Chapter 3

Of God’s Eternal Decree

(Part 5)

VI. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified, and kept by His power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

This Confession stated that God has predestinated a portion of mankind, known as “the elect,” to salvation. This paragraph follows up that idea and adds that not only is the ultimate end of the elect determined by God, but also the means whereby that ultimate end is achieved have been established by God. The means God has chosen by which an elect sinner is brought from spiritual death to spiritual life are according to His own purpose and free will. That is, neither the election of some sinners or the means of their election are influenced by anything other than God’s will.

After specifying that the elect are part of fallen humanity, this section identifies the means God has established for the salvation of the elect. First, the Confession says the elect are “redeemed by Christ.” The connection between the work of Christ and those who are saved was introduced in the previous paragraph. Once again, then, the writers specify that the sin of God’s elect is paid for by Christ. It is important for us to understand that our sin is not simply “forgotten” or “ignored” by God. The price for our sin is paid by the Savior.

Second, having had our sins atoned for, the Holy Spirit can then effectually call us through the gospel. The exact manner of this calling may vary from person to person. Some experience dramatic conversions; others cannot point to a particular time and date, but are assured of their salvation nonetheless. The Spirit uses various means to call us, but all of His ways involve the same central theme of the gospel, i.e., the substitutionary life, death and resurrection of Jesus Christ for the sinner.

Third, the Spirit’s effectual call is followed, logically speaking, by the declaration of justification. To be justified means to be declared righteous. In Christ, the elect sinner is made righteous and, therefore, acceptable to God.

Fourth, following the act of justification, there is adoption into God’s family. This term describes God’s willingness to accept us as His children.

Fifth, justification and adoption naturally lead into sanctification, which refers to our death to sin and sin’s influence. This “step” is complete in Christ, but is “worked out” in our lives as we daily struggle against sin and render increasingly consistent obedience to God’s word.

A sixth element mentioned is that of perseverance. That is, having called us, justified us and adopted us, God “holds” us through this life to ensure our redemption. This means that an elect sinner can never fail to attain salvation. God’s love and power are supreme and, once “engaged” for the salivation of a sinner, cannot be obstructed. The unchangeableness of God’s decree has already been cited by the Confession. This section applies that truth as it relates to the spiritual safety of God’s elect.

The last statement in this paragraph has to do with the extent of the atonement. We have already stated that if the number of the elect is settled and cannot be altered, and if Christ’s life, death, and resurrection are the means by which the elect are redeemed, then Christ’s work of atonement must be particular in nature. That is, it must have as its focus the elect of God and only the elect. Christ’s atonement is vicarious, which means it is substitutionary.

The elect sinner can say: “Christ died and was raised again for me.” Christ’s atonement was on behalf of specific individuals; it was not designed to provide a “quantity” of forgiveness that can be appropriated as the sinner sees fit. It had a definite focus and application. When Jesus died on the cross, His death was for those God had chosen for salvation; when He left the tomb three days later, it was for those God had chosen for salvation.

One major implication we must call attention to here is one we’ve mentioned before: Salvation is all of grace. God chose me for salvation, Jesus lived, died, and lived again for me, the Holy Spirit came to me to apply the benefits of what Jesus did. I was not consulted; my qualifications were of no consequence. I am saved only because God chose to save me.

We could say much about the implications of this truth for much of what is taught and practiced in modern evangelicalism. Suffice it to say that the Reformed doctrine of salvation gives all glory to God; it leaves no room for the sinner’s cooperation or boasting. As far as evangelistic efforts are concerned, the Reformed doctrine of salvation implies that our chief duties in the matter are prayer and obedience; prayer for God to do what only can be done by God and obedience to His command to faithfully broadcast that message by which He calls His elect.

(To be continued)