Westminster Larger Catechism # 30
Commentary by Dr. Chuck Baynard
Q30. Doth God leave all mankind to perish in the estate of sin
and misery?
Answer: God doth not leave all men to perish in the estate of
sin and misery, into which they fell by breach of the first
covenant, commonly called the Covenant of Works; but of his mere
love and mercy delivereth his elect out of it, and bringeth them
into an estate of salvation by the second covenant, commonly
called the Covenant of Grace.
References: 1 Thess.5:9; Gal. 3:10,12; Tit. 3:4-7; Gal. 3:21;
Rom. 3:20, 8-9.
Covenant theology as some prefer to call it concerns how God
chose to deal with mankind though covenants. God created man and
upon placing man in the garden set conditions whereby he would be
blessed or cursed depending on his obedience to the commandments.
I do not think you can find any other way God has ever chosen to
deal with man. While we will find many covenants in Scripture,
some general and some exclusive, they are contained within the
scope of the two listed in this statement of the Divines. Since
this is God’s chosen method of dealing with man, it is
proper we should understand what is meant, and how we are to
interact with the covenants revealed in Scripture. We could enter
into a discussion or definition of covenant or contracts here,
but I think the definition from the "Children’s
Catechism is sufficient for our purposes: "A covenant is an
agreement between two or more persons." With the additional
note that you do not have to personally sign or assent to a
contract (covenant) for it to be binding upon you. For example
the mortgage on your home will be binding upon your heirs though
they did not personally sign nor enter into that covenant
(contract).
This distinction of only two covenants (which will be shown to
be one later on) is important to the Reformed churches. One of
the biggest errors in the history of the church is
"dispensationalism" which recognizes all the covenants
in the Bible in progressive order, and teach that God dealt
differently with His people according to the conditions of each
covenant. Not true! God does not change, indeed cannot change and
be holy. These facts are clear from Scripture. Thus we will see
at the proper place in this series of questions dealing with
covenants that the choice of wording is one covenant
"administered" differently in two dispensations. The
intent and result never change. Thus God’s
"progressive" revelation of Himself through the
covenants with His chosen people are not changes in the mind of
God, but an ever upward movement in revelation, until the
complete means of salvation is revealed in His Son Jesus Christ.
The Divines have rightly in both natural revelation and for
our proper understanding and appreciation introduced salvation at
it fullest at this point in the catechism. As we have delved into
the darkness of sin, and seen how vile we are as men, surely we
would despair if the light of God’s love and mercy were not
seen at this time. If you have stepped into this study at this
point, I invite you to return to the beginning and follow the
route of the Bible and the Divines writings before continuing.
While the attempt has been to make each question stand alone, I
do not think we can appreciate the mercy of God, until we have
felt, smelled, tasted, experienced the darkness of death revealed
in the heart of the creature and born into life as the son of
darkness, Sin.
We find the term estate once more chosen by the Divines as the
means of explaining where we stand in salvation. We have seen
this word has a breadth and depth that has far more meaning than
the ownership of something. It is the place where we live, exist,
and have our being. Though somewhat archaic in this use, I am not
sure we have a more modern word that can reveal this same
understanding of the completeness of what God has wrought in our
salvation.
Having established the truth of the first petal in the
preceding statements, the Divines and Scripture here reveal the
second petal as God’s love and mercy are revealed
immediately in the creation story, where God removed man from the
garden less he partake of the tree of life and exist forever in
sin. Thus at the end of the section on sin and man’s very
nature being made sin, and as darkness settles over mankind, we
immediately see the light of the second petal to give hope to the
heart of mankind. Without elaboration the Divines point to the
third petal as they point out that this covenant is for the
benefit of the elect. And as before we then find the fourth to be
of necessity, for the dead make no decisions, thus the fourth
petal is not only revealed here, but when revealed against the
very nature of sin revealed in the previous section, we can
readily see that perhaps the greatest grace shown by God is to
"irresistibly" execute the gift of His love and grace
shown toward the elect. How different than the darkened heart of
man, that God pursues those who have chosen to deny their
Creator. We might liken it to the beast that bites the hand which
feeds it. The fifth then not only resting upon the sovereignty of
God as revealed truth, begins to be understood within the logic
of the created. As God has revealed His love for man, and His
mercy toward man in the election and salvation of some, it is
only logical that the God of creation would not begin what He
could not complete. Thus having brought man to salvation would
prove Himself most weak and unworthy not to be able to hold what
is His, and to complete that which He begins.
Within the full revelation of the TULIP we find in this
question, surely we can thank and praise God not only for this
revelation of Himself and His mercy, but providing the
understanding brought by our precious Reformed faith, that we
might rest in Him, tossed no more by the doctrines of the whim of
the creature. How much more we should be moved to emulate our
Creator, and rather than condemn those outside the Reformed camp,
lovingly pursue them with the truth of God’s love and mercy,
but also His assurance of salvation for our comfort and strength
in this veil of tears, as we await the day we see this glorious
flower of God in its full radiance before His throne in heaven.
Dr. Chuck Baynard --- December 1997
