**Sorry, I know I just said I would be focusing on more EC stuff, but I’m just going where my reading has me, at the moment. Here TFT comments on the impact that the ‘Westminster Confession of Faith’s’ Doctrine of God had upon the rest of its articulation on salvation and Christ as mediator. This further illustrates how it is that, within the Federal system, we no longer end up with a doctrine of salvation that is Christ grounded, but instead shaped by the decrees, which then shape Christ as mediator (it should be the other way around, and would be if Trinitarianism was at the fore).**

. . . Nevertheless, in failing to give primacy to the doctrine of the Holy Trinity, the Confession of Faith presents a doctrine of God as primarily omnipotent creator and judge of all the earth, who can only be Father to his creatures if the requirements of his Law are rigorously satisfied and God himself is thus satisfied. It is in this way tha the Confession then goes on to present its articles of belief in God’s eternal decrees, of creation and providence, in which he ‘freely and unchangeably’ ordained whatsoever comes to pass, the fall and punishment of mankind, and God’s covenant with man, by which God was pleased to express ‘some voluntary condescension’ on his part. Only then, and within that framework of God as judge and lawgiver, does the Confession come to the doctrine of the Mediator and his atoning satisfaction. This doctrine of God, not primarily as Father, but primarily as creator, lawgiver, and judge, accentuated within the framework of a federalised and logicalised system of Calvinism, was to have problematic and deleterious effects in later Scotish theology. The tendency to trace the ultimate ground of belief back to eternal divine decrees behind the back of the Incarnation of God’s Beloved Son, as in a federal concept of pre-destination, tended to foster a hidden Nestorian dualism between the divine and human nature in the one Person of Jesus Christ, and thus even to provide ground for a dangerous form of Arian and Socianian heresy in which the atoning work of Christ regarded as an organ of God’s activity was separated from the intrinsic nature and character of God as Love. Perhaps it was in order to meet this problem that it could be said that it was the office of Christ as ‘the mediatorial King’, actually to contract and administer the covenant of grace.

— Thomas F. Torrance, “Scottish Theology,” 133