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"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards

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1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

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Chapter 3: Of God's Decree

What does it mean that God is sovereign? Does God control all things? Does God ordain and is sovereign even over sin? What about ELECTION? Does God choose who goes to Heaven and who goes to Hell? Did God predestine because He saw what was going to come to pass? Does it matter what we do? Does God ordain the ends as well as the means?


§1 God hath decreed in himself, from all eternity...whatsoever comes to pass

  1. God hath decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably1 all things, whatsoever comes to pass2 yet so as thereby is God neither the author of sin nor hath fellowship with any therein; 3 nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather establishedin which appears his wisdom in disposing all things, and power and faithfulness in accomplishing his decree. 5
    1. Prov. 19:21; Isa 14:24-27; 46:10-11; Ps. 115:3; 135:6; Rom. 9:19; Heb. 6:17[1]
    2. Dan. 4:34-35; Rom. 8:28; 11:36; Eph. 1:11
    3. Gen. 18:25; James 1:13; 1 John 1:5
    4. Gen. 50:20; 2 Sam. 24:1; Isa. 10:5-7; Matt. 17:12; John 19:11; Acts 2:23; 4:27-28
    5. Num. 23:19; Eph. 1:3-5

Introduction

There is no truth of Scripture more hated by some and cherished by others than the doctrine of Divine Absolute Sovereignty. The natural man cannot bring himself to accept such a doctrine, yet the child of God who believes this precious doctrine loves it magnifies the Lord through it and finds his rest in it. The Confession is clearly and unashamedly Calvinistic in its view of the absolute, free, irresistible, micro-managing sovereignty of God. Every molecule moves the way it does because God from all eternity has willed that it be so. From eternity past to eternity future nothing will occur to the mind of God which He didn't already know and ordain. He possesses all knowledge, actual and possible (chapter 2:2). The Confession doesn't go into the Hyper-Calvinistic error of disregarding man's will and responsibility, but rather affirms that the liberty of second cause agents (men) are established because of God's decree. The liberty here discussed is obviously not the mythical libertarian free will. There is no such thing as libertarian free will. Libertarian free will says that one can go against all inclination and nature, which is impossible and ridiculous. Jonathan Edwards in his The Freedom of the Will shows the absurdity and impossibility of such a will. Rather, moral agency or free will, biblically defined, would be the freedom to do whatever one desires. The Bible speaks about a limitation upon the desires and inclinations of the natural man; this limitation is our sinful natures from which sinful actions are born. See !--cke_bookmark_600S--!--cke_bookmark_600E--chapter 9 for our discussion of man's free will, moral inability, moral necessity and libertarian free will.

God orders every event in such a way that He is sovereign over every step, yet at the same time, the second cause agent is not being coerced to do anything against their desire, but out their own desires and freedom carries whatever God has from all eternity decreed. We may not understand how this is done, but I believe that such is the testimony of Scripture. It is not for me to understand how the two work together, rather, it is for me to believe that it is such if I see both in Holy Writ. On a personal lev...


1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

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This entire chapter is about the Calvinistic doctrine that has been called Irresistible Grace. Unfortunately, that has been misunderstood to mean that men never disobey and resist God, but that is not how the phrase has been historically defined. Rather, it means that the resistance which natural man always has to the Spirit (Acts 7:51) is overcome when God decides to save a person.

The material in this chapter has a connection with what we have already dealt with. There would be no effectual calling if there was no predestination, so that should be kept in mind. Predestination is dealt with in chapter 3, so I will not make a case for predestination here, but will take it for granted.


§1 Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call

  1. Those whom God 1 hath predestinated unto life, he is pleased in his appointed, and accepted time, 3 effectually to call, 4 by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; 10 yet so as they come most freely, being made willing by his grace. 11
    1. Rom. 8:28-29[1]
    2. Rom. 8:29-30; 9:22-24; 1 Cor. 1:26-28; 2 Thess. 2:13-14; 2 Tim. 1:9
    3. John 3:8; Eph. 1:11
    4. Matt. 22:14; 1 Cor. 1:23-24; Rom. 1:6; 8:28; Jude 1; John 5:25; Rom. 4:17
    5. 2 Thess. 2:14; 1 Peter 1:23-25; James 1:17-25; 1 John 5:1-5; Rom. 1:16-17; 10:14; Heb. 4:12
    6. John 3:3, 5-6, 8; 2 Cor. 3:3, 6
    7. Rom. 8:2; 1 Cor. 1:9; Eph. 2:1-6; 2 Tim. 1:9-10
    8. Acts 26:18; 1 Cor. 2:10, 12; Eph. 1:17-18
    9. Ezek. 36:26; Jer. 31:33
    10. Deut. 30:6; Ezek. 36:27; John 6:44-45; Eph. 1:19; Phil. 2:13
    11. Ps. 110:3; John 6:37; Rom. 6:16-18

Called by the Word and Spirit

It is the Word of God–the precious Gospel, which comes to us, which is the message of salvation used by the Spirit to awaken us to newness of life. God has ordained to call His elect people through the means of preaching the Gospel. Notice that the Confession says effectually call because there are two types of calling: 1) the general call and 2) the effectual call. By the general call of the Gospel, we mean the simple preaching of the Gospel to all who are able to hear and understand the proclamation. In this sense, all who are able to hear (or read) and understand the call of the Gospel are invited but are not supplied with the Spirit to make them willing to accept the Gospel. This is the case in Matthew. 22:14, which I believe is the only explicit instance on which this “general call” is based. Clearly, our Lord there distinguishes between those who are called and those who are chosen. A lot of people are called, in the sense of Matthew 22:14, but few people are chosen. The effectual call, on the other hand, is the call of the Gospel proclamation used by the Spirit to cause us to be born again. We don’t merely hear the Gospel, but the Spirit applies the message of the Gospel to our life and grants us the ability to accept the call of the Gospel and respond positively. It is in this sense that most passages that speak of God’s calling are concerned with. My favorite passage on the effectual calling of the Spirit and t...


1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

...e of perseverance is a great mountain, which gives the saints assurance and faith in God’s almighty power in overcoming sin in us and completely saving us. The doctrine does not teach, contrary to non-Protestant caricatures, that Christians after being saved can do whatever they want to do and still remain saved. Rather, the doctrine teaches that those who have the Spirit of God indwelling in them will persevere in the faith by the almighty power of God. The Lord will chastise, sanctify and lead them toward a holier life.

That the doctrine is true and biblical may be seen from many ways (see paragraph 2), including (1) the decree of ELECTION, (2) regeneration, (3) justification and (4) Christ’s obedience.

ELECTION: It has pleased God from all eternity to select a particular people in the Lord Jesus Christ whom He will redeem from sin to be with Him forever without any consideration of foreseen faith or works, merely because of His good pleasure. Seeing that their salvation was not dependent upon them, how would their perseverance be (completely) dependent upon them? There is no debate among Calvinists about whether the elect can lose their salvation. Someone who accepts Unconditional ELECTION must believe in perseverance. It is logically necessary, for to contend otherwise is to say that God has unconditionally chosen a person to be saved, but has not chosen to preserve that particular person, which is absurd on its face. Therefore, the one who accepts Unconditional ELECTION inevitably must accept the Perseverance of the Saints. For to reject the doctrine is to contend that God fails to save those whom He intends to save. See chapter 3, paragraph 5 for more on Unconditional ELECTION.

Regeneration: Through regeneration, we have been made new creatures, given a new heart and a new spirit. Plus, the Spirit of the Almighty has come into our hearts (e.g. Ezek. 36:25-27). We’ve been given a new nature with the Law of the God written upon our hearts (Jer. 31:31-34). What happens when (supposedly) a person loses their salvation? Do they become unregenerate? Do they receive their old nature back? Do they become unborn again? Do you see the difficulty that such an idea of “falling away” brings with it? It is simply impossible that such a thing will happen. And what if the person loses their salvation and then comes to the Lord Jesus again, does God cause him to be born again for a second time? See chapter 11 for more on regeneration.

Justification: Justification is a legal act of God by which He declares guilty sinners free because of Christ's work. Our sin is put upon Him, and we receive His righteousness (e.g. 2Cor. 5:21; Rom. 3:21-31). How does it happen that God’s verdict, for a (supposedly) regenerate believer, become void after that person falls away (see Rom. 8:1)? Does the person become unjustified? Does he lose his justification? But how can that be if God has already declared them just based on nothing in themselves, but solely by grace through faith because of Christ? The idea that justified believers came become unjustified unbelievers is not found in the New Testament and has great implications on the doctrine of justification by free grace and through faith alone. Those who believe such things happen practically believe in justification by works or perseverance by worksSee chapter 11 for more on justification.

Christ's Obedience: The Father has given the Son a charge, namely, to lose none of the elect (e.g. Jo...


1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

...n 14:16; Heb. 12:2; Rom. 8:9, 14; 2 Cor. 4:13; Rom. 15:18-19; John 17:17
  • Ps. 110:1; 1 Cor. 15:25-26; Col. 2:15
  • Eph. 1:9-11
  • John 3:8; Eph. 1:8
  • Introduction

    Particular Atonement/Redemption or as it is most commonly known, Limited Atonement, is one of the most confusing doctrines about Calvinism to non-Calvinists. Honestly, it was not difficult for me to accept the L in TULIP, as it logically and naturally followed from the other points. If I believed that we were all dead in sin (Total Depravity), God has chosen from the world particular people to be saved (Unconditional ELECTION), how would I reject Limited Atonement and remain consistent?

    Some find the phrase “Limited Atonement” confusing as it may suggest to some the effect of the atonement itself was limited, but that is not the intended meaning, so they prefer to use other phrases as Particular Atonement/Redemption. That is fine, but as with every big theological term, we cannot simply assume the meaning. We must learn and try to understand what is being conveyed through the use of the term.

    Christ’s redeeming work was intended to save the elect only and actually secured salvation for them. His death was a substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ’s redemption secured everything necessary for their salvation, including faith, which unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, thereby guaranteeing their salvation.[19] 

    By saying that the atonement is limited we are not saying that it is limited in its power, rather it is limited in scope. The Father’s will and desire is for Christ to be a perfect Savior for those whom the Father has given to Jesus (John 6:37-40). It was not the Father's will or intention for Christ to be the substitute for all sinners, but only those whom the Father has given Him. This is what we mean by Limited Atonement or Definite Atonement.

    Both Calvinists and Arminians limit the atonement but in different aspects. The Calvinist limits the atonement in its scope, the Arminian limits it in its power. Charles Spurgeon rightly observed:

    We are often told that we limit the atonement of Christ, because we say that Christ has not made satisfaction for all men, or all men would be saved. Now, our reply to this is that, on the other hand, our opponents limit it, we do not. The Arminians say, Christ died for all men. Ask them what they mean by it. Did Christ die so as to secure the salvation of all men? They say, "No, certainly not." We ask them the next question-Did Christ die so as to secure the salvation of any man in particular? They say, "No." They are obliged to admit this if they are consistent. They say, "No; Christ has died so that any man may be saved if"-and then follow certain conditions of salvation. We say then, we will just go back to the old statement-Christ did not die so as beyond a doubt to secure the salvation of anybody, did He? You must say "No;" you are obliged to say so, for you believe that even after a man has been pardoned, he may yet fall from grace and perish. Now, who is it that limits the death of Christ? Why you... We say Christ so died that He infallibly secured the salvation of a multitude that no man can number, who through Christ's death not only may be saved, but are saved, must be saved, and cannot by any possibility run th...


    Unconditional Election, Sovereign Grace - Scripture List

    ...

    Unconditional ELECTION, Sovereign Grace

    God elects a specific people unto Himself without reference to anything they do. This means the basis of God’s choice of the elect is solely within Himself: His grace, His mercy, His will. It is not man’s actions, works, or even foreseen faith, that “draws” God’s choice. God’s ELECTION is unconditional and final.[1]

    God’s choice of certain individuals for salvation before the foundation of the world rested solely in His own sovereign will. His choice of particular sinners was not based on any foreseen response or obedience on their part, such as faith, repentance, etc. On the contrary, God gives faith and repentance to each individual whom He selected. These acts are the result, not the cause, of God’s choice. ELECTION, therefore, was not determined by, or conditioned upon, any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus, God’s choice of the sinner, not the sinner’s choice of Christ, is the ultimate cause of salvation.[2]

    For a defense and case for this doctrine see here.

    General verses regarding Unconditional ELECTION

    Ps 65:4 ​Blessed is the one you choose and bring near, to dwell in your courts! We shall be satisfied with the goodness of your house, the holiness of your temple!

    Mt 11:25-30 At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.”

    Mt 22:14 For many are called, but few are chosen.

    Jn 6:37 All that the Father gives me will come to me, and whoever comes to me I will never cast out.

    Jn 13:18 I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.[3]

    Jn 15:16 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

    Acts 2:39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.”

    Acts 2:47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

    Acts 13:46-48 And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” 48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

    Rom 8:29-30 For those whom he foreknew he also predestined to be conformed to the im...


    1689 Baptist Confession Chapter 18: Of the Assurance of Grace and Salvation - Commentary

    ...ronginfallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it; yet being enabled by the Spirit to know the things which are freely given him of God, he may, without extraordinary revelation, in the right use of means, attain thereunto: and therefore it is the duty of every one to give all diligence to make his calling and ELECTION sure, that thereby his heart may be enlarged in peace and joy in the Holy Spirit, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance; so far is it from inclining men to looseness.3 
    1. Acts 16:30-34; 1John 5:13
    2. Rom. 8:15-16; 1Cor. 2:12; Gal. 4:4-6 with 3:2;1John 4:13; Eph. 3:17-19; Heb. 6:11-12; 2Peter 1:5-11
    3. 2Peter 1:10; Ps. 119:32; Rom. 15:13; Neh. 8:10; 1John 4:19, 16; Rom. 6:1-2, 11-13; 14:17; Titus 2:11-14

    Seek Assurance!

    Assurance is not definitional or essential to the nature of saving faith. Some people are truly saved, have true faith, but do not have assurance. This means nothing to their eternal salvation, though it may have effects on the way they live now. The Confession says that infallible assurance is not essential to true faith. Even though it is not essential, yet God calls us to make our calling and ELECTION sure and thereby have assurance of salvation and grace. It is true that many saints have struggled and struggle with assurance and God may not give them assurance, or may give it to them later, yet all believers are nonetheless called to seek this assurance. We are commanded by Scripture to do so. This assurance may be attained even without any “extraordinary revelation”, but rather by the “right use of means” which God has given us to know if we are believers, these include the focus of our faith, the testimony of the Spirit to our spirit, obedience from the heart to God, etc. My favorite passage on assurance is 2 Peter 1 wherein the Apostle writes:

    2Pet. 1:3-10 His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10 Therefore, brothers, be all the more diligent to confirm your calling and ELECTION, for if you practice these qualities you will never fall

    1. It is God, and God by His divine power, who has granted us everything necessary for our salvation and sanctification. He has given us by grace everything that is necessary for us to live godly lives in Jesus Christ including His Holy Spirit and the Holy Scriptures (2Tim. 3:16-17). The way that God did this was through givi...


    A Review of RC Sproul's Willing to Believe & Thoughts on Free Will

    .../sup century came Jacob Arminius who studied in Geneva (Calvin’s city) and was a Calvinist, but later came to doubt his Calvinism. He agreed with Calvinism about Total Depravity, but where he differed was the nature of grace. Many of the statements of Arminius about human depravity, could be amen’d by Calvinists, but not those about the nature of grace. Basically, he believed that grace was resistible. It was necessary, but not essential in the sense that for anyone to be saved he needs grace, yet grace alone can’t do it, it must cooperate with man for its effectiveness. Man can resist the grace of God.

    He also believed the common belief even of our day that the ELECTION of God was based on who would believe or not believe like the Pelagians and Semi-Pelagians.

    The Augustinians & the Reformed

    This book was written to defend and clarify the Augustinian doctrine of free will, which is the Reformed doctrine of free will. Here I want to survey some of the theologians and their thoughts concerning free will. Let’s start with Augustine.

    Augustine of Hippo

    Augustine was the ardent opponent of Pelagius. He was the one who answered and challenged Pelagius and it was because of his prayer that Pelagius was outraged. They are so radically different from each other.

    Augustine believed and taught the doctrine of Original Sin. The doctrine teaches that because of Adam’s disobedience and because Adam was the representative of the whole human race (the root of the tree), therefore by his disobedience the whole human race was thrown into misery and sin. He stood in the place of those born of men and women. He believed that death (both spiritual and physical) was the punishment of the disobedience of our first parents.

    He taught that all men have free will (liberum arbitrium). What they lacked was liberty (libertas). Augustine defined free will as the power to make free choices without any compulsion from the outside. In that sense every person has free will and is free to do as he pleases. What man in the Fall has lost is libertas. Augustine (and RC) understands libertas as the ability do that which is required of us. God commands man to be holy and obey Him, but since the Fall man has not been able to do that because he lost the libertas to will to that which is good. Because as Jonathan Edwards later would clearly say is that man choses according to his pleasure and desires, the only problem is that the Scriptures everywhere describe our desires as sinful. Man is free do all that he desires (liberum arbitrium), but in the Fall he has lost his desire to do good (libertas).

    At this point RC introduces some helpful Latin phrases (I love the fact that he many times explains what words mean):

    • Posse non peccare is the possibility not to sin. This is what Adam and Eve had when they were originally created by God.
    • Posse peccare is the possibility to sin. This obviously Adam and Eve did.
    • Non posse non peccare is the impossibility not to sin. These all the descendants of Adam until freed by Christ have.
    • Non posse peccare is the impossibility to sin. This is what those in Christ will have in the eternal state.

    Augustine like all Calvinists rejected Pelagius’ foreknowledge view of ELECTION and taught that God predestined according to His good pleasure without “looking into the future.” He predestined not because men believed, but He predestined so that men would believe.

    Martin Luther

    Some more than thousand ye...


    1689 Baptist Confession Chapter 1: Of the Holy Scriptures - Commentary

    ...the authority and word of the Old Testament by the phrase “it is written” (Matt. 4:4, 7, 10; 11:10; 21:13; 26:24, 31; Mark 7:6; 9:13; 14:21, 27; Luke 4:4, 8; 7:27; 19:46; 24:46; John 6:45; 8:17), which not only shows its authority, but also its perspicuity. The difficulty which we have with Scripture is not because of Scripture, but because of our limitation and in not properly and harmoniously interpreting Scripture.

    The essential things of Christianity are expressed in the Apostles’ Creed. This statement is not meant to be a minimizing of Christianity, but rather it shows the very core and essentials of the Christian faith. Indeed, the issue of ELECTION, sovereignty of God, the Law of God, the Lord’s Day, Regulative Principle of Worship, believers baptism are very important for this Confession, yet if someone believes in a wrong, yet not an entirely anti-biblical view of these things, it does not mean that they’re not saved. For example, Calvinists believe that Arminians are dear brethren who are wrong on the doctrine of God’s sovereignty and of His ELECTION of the believers. But we do not deny that they’re brethren. Only Hyper-Calvinists would deny that. We believe that they’re brethren who believe a wrong view of ELECTION and do not follow their view to its logical consistency, which would place salvation in the hands of man and dependent upon him. As R. C. Sproul somewhere said, they are saved by a “happy inconsistency.” Although followed to its logical conclusion, the Arminian view of ELECTION places salvation in the hands of man, yet, they confess that salvation is by grace alone, and not of the doing of man. Such inconsistencies could exist without rendering one an unbeliever. All of us have some wrong doctrine in our theology because we are sinful and imperfect people, that is what it is essential to be immersed in the Word and examine our doctrine against the only and sole infallible rule of faith.

    The Apostles’ Creed:

    I believe in God, the Father Almighty,
        the Maker of heaven and earth,
        and in Jesus Christ, His only Son, our Lord:

    Who was conceived by the Holy Ghost,
        born of the virgin Mary,
        suffered under Pontius Pilate,
        was crucified, dead, and buried;

    He descended into hell.[51]

    The third day He arose again from the dead;

    He ascended into heaven,
        and sitteth on the right hand of God the Father Almighty;
        from thence he shall come to judge the quick and the dead.

    I believe in the Holy Ghost;
        the holy catholic church;[52]
        the communion of saints;
        the forgiveness of sins;
        the resurrection of the body;
        and the life everlasting.

    Amen.


    §8 The Hebrew and Greek immediately inspired by God

    1. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentic; 2 so as in all controversies of religion, the church is finally to appeal to them3 But because these original tongues are not known to all the people of God, who have a right unto, and interest in the Scriptures, and are commanded in the fear of God to read and search them, 4 therefore they are to be translated into the vulgar language of every nation unto which they come, 5 that the Word of God dwelling plentifully in...

    1689 Baptist Confession Chapter 26: Of the Church - Commentary

    ...e saved. Therefore, the Son after His resurrection and ascension, seated at the right hand of God possessing all power and authority in the Universe, exercises that power to own the people which the Father has given Him. Therefore, He sends His Word and Spirit so as to work faith in the hearts of the people whom the Father gave Him. The Gospel proclamation goes out to all people within its reach, but only the elect will believe because only those whom the Father has given Him. He will by His Spirit regenerate and make them willing to receive Him. The doctrine of God’s absolute sovereignty is central in this Confession.

    But there is a purpose in God’s unconditional ELECTION, which is that we may live obedient lives before Him. He did not elect us and save us because of ourselves, but He did so that we may live for Him. Titus 2:14 says that He saved us “to purify for himself a people for his own possession who are zealous for good works.” Ephesians 2:10 after giving the doctrine of ELECTION in chapter 1 and Sola Fide and Sola Gratia in vv. 8-9 of chapter two, says a goal of our salvation by grace through faith is that we would walk in works which God predestined for us. The doctrine of salvation by grace alone does not undermine obedient lives or good works, rather, after knowing our nature as the Bible describes it, the doctrine of grace alone is the hope of us walking obedient lives to the Lord and having the willingness to do His will. He commanded us all as His Church to do all that He commanded us (Matt. 28:20), therefore, we should observe His ways and walk in His commandments.

    The idea of a standalone Christian is foreign to Scripture. From the earliest times, the Christians always met with a company of others. There has always been a community of believers who gather together to worship their Lord. The company of the church is a place where we corporately worship our Triune God. Hear His Word preached and proclaimed (2Tim. 4:2). See His Word in the ordinances of Baptism and the Lord’s Supper which He has given us (Matt. 28:19; Acts 2:42). As brothers and sisters learn to know each other and edify each other with the gifts which the Spirit has given each of us (1Cor. 12:7). The public worship of God on the Lord’s Day is of utmost importance and we should strive to never be absent from the church gather on the Lord’s Day unless necessity demands so. We are not to be like those who neglect the gather of God’s people, but rather as we look forward to the Lord’s coming, so we long for the day where we meet Him with His people in corporate worship (Heb. 10:25).


    §6 The Members Of These Churches Are Saints By Calling

    1. The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel. 2
      1. Matt. 28:18-20; Acts 14:22-23; Rom. 1:7; 1 Cor. 1:2 with verses 13-17; 1 Thess. 1:1 with vv. 2-10; Acts 2:37-42; 4:4; 5:13-14
      2. Acts 2:41-42; 5:13-14; 2 Cor. 9:13

    The saints of God show themselves to be of God in the church, where they do what the Lord Jesus commands them through His Word. They have been called to be saints, i.e., set apart for the purpose of God, and thus to act like that toward each ...


    Irresistible Grace, Effectual Calling - Scripture List

    ...wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”[5]; 27 “and this will be my covenant with them when I take away their sins.[6]28 As regards the gospel, they are enemies for your sake. But as regards ELECTION, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable.

    Eph 2:8-9 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast.

    The metaphor of ‘being made alive’ and being ‘born again’

    Jn 1:11-13 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

    Jn 3:3-8 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

    Jn 5:21 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will.

    Rom 6:3-4 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

    Col 2:13-15 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

    2Cor 5:17 Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.

    Titus 3:4-7 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life.

    Jas 1:18 Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

    1Pet 1:3-5 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable...