...er be able to take them off that foundation and rock which by faith they are fastened upon; notwithstanding, through unbelief and the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured from them, 2 yet he is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all Eternity. 3 

1. John 10:28-29; Phil. 1:6; 2 Tim. 2:19; 2 Peter 1:5-10; 1 John 2:19^[2]
2. Ps. 89:31-32; 1 Cor. 11:32; 2 Tim. 4:7
3. Ps. 102:27; Mal. 3:6; Eph. 1:14; 1 Peter 1:5; Rev. 13:8

Those whom God hath accepted (chapter 11), effectually called (chapter 10), sanctified by His Spirit (chapter 13) and given the precious faith of His elect (chapter 14), can neither totally nor finally fall from the state of grace (e.g. John 10:28-29; 1John 2:19). If we follow what was said in the previous chapters, as this paragraph begins by enlisting these things, we cannot but expect such a declaration. If God is absolutely sovereign over all things (chapters 3 and 5), even electing, calling, justifying, adopting (chapter 12) and sanctifying us, how can it be that God could fail in His purpose and we be lost to eternal perdition? It cannot. The elect will certainly persevere in the state of grace...to the end. This is the essential difference between true and false faith. True faith perseveres to the end (1John 2:19). This is because the gifts and callings of God are without repentance (Rom. 11:29), in other words, He does not change His mind. Therefore, the elect are safe and He will grant them all these things which are necessary for their final salvation and perseverance.

This does not mean that the journey will be easy. In fact, the Confession speaks of storms and floods that arise and beat us. Nonetheless, no one and nothing can shake us off that foundation and rock which by faith we are fastened upon. In these storms and floods and by the temptations of Satan, the sensible sight of the light and love of God may for a time be clouded and obscured for us (so also with our assurance, see chapter 18:4). This does not mean that God has changed; he is still the same. But we are being attacked by the enemy and are fighting or giving into temptation and are in need of restoration. Even in these storms and floods, we may be sure to be kept by the power of God unto salvation and the enjoyment of our purchased possession. The fact that the elect cannot lose their salvation is further shown from the fact that we are engraven upon the palm of His hands (Isa. 49:16) and our names having been written in the book of life from all Eternity (Rev. 13:8; 20:15). All this is given for the confidence and encouragement of the believers in God’s faithfulness, goodness, grace, promise, and power. 

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The Impossibility Of Final Apostasy For The Elect

The biblical and Reformed doctrine 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. ...

...our salvation is attached to faith; but not the faith to which James here alludes: Can this faith save him?—this dead, barren faith; this mere speculative belief in the doctrines of the Gospel.^[16]

We keep our faith alive by acting out on our faith and bearing the fruit that comes from the fact that the Spirit is within us. We want to do good works so that our Father would be glorified (Matt. 5:16). We want to do the good works, which the God Who saved us by grace and through faith, had prepared for us from Eternity (Eph. 2:10).

Jas. 2:18-19 But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. 19 You believe that God is one; you do well. Even the demons believe—and shudder!

Again, we continue with what we established before: the mere claim of possession of faith and the actual possession of faith. We are justified by the possession of faith, not by the mere profession of faith. Faith is something that is internal between oneself and God, it is not something visible to others. But there is a way in which true faith can be seen, namely, by our deeds to the glory of God. God knows if we have true and saving faith because He knows everything and knows us better than ourselves, but people cannot know if we have true saving faith. The only way for them to have an idea if we have faith is to observe our walk of life and our deeds. That’s the reason that James says that it is impossible to demonstrate your faith before people without your works, i.e., the fruits of your repentance and faith (Matt. 3:8; Acts 26:20). The Cambridge Bible for Schools and Colleges observes on James 2:17, where it is said that faith without works is dead, that

The assent to a dogma, beginning and ending in itself, has no power to justify or save. St Paul’s language in Rom 2:13 shews that he was in substantial agreement with St James.^[19]

Showing my faith by my works means that "I will furnish in this way the best and most certain proof of the existence of faith. It is implied here that true faith is adapted to lead to a holy life, and that such a life would be the appropriate evidence of the existence of faith. By their fruits the principles held by men are known."^[8] Jamieson, Fausset and Brown observe om the meaning of showing our faith in James 2:18:

show me thy faith without thy works—if thou canst; but thou canst not SHOW, that is, manifest or evidence thy alleged (Jas 2:14, "say") faith without works. "Show" does not mean here to prove to me, but exhibit to me. Faith is unseen save by God. To show faith to man, works in some form or other are needed: we are justified judicially by God (Ro 8:33); meritoriously, by Christ (Isa 53:11); mediately, by faith (Ro 5:1); evidentially, by works. The question here is not as to the ground on which believers are justified, but about the demonstration of their faith: so in the case of Abraham. In Ge 22:1 it is written, God did tempt Abraham, that is, put to the test of demonstration the reality of his faith, not for the satisfaction of God, who already knew it well, but to demonstrate it before men. The offering of Isaac at that time, quoted here, Jas 2:21, formed no part of the ground of his justification, for he was justified previously on his simply believing in the promise of spiritual heirs, that is, believers, numerous as the stars. He was then justified: that justification was showed or manifested by his off...

...ffa07a;"choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, 3 to be the mediator between God and man; the prophet, priest, and king; head and saviour of the church, the heir of all things, and judge of the world; 4 unto whom he did from all Eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified. 5

1. Isa. 42:1; John 3:16^[1]
2. 1Pet. 1:19-20
3. Ps. 110:4; Heb. 7:21-22; Isa. 42:1; 1Pet. 2:4-6
4. 1 Tim. 2:5; Acts 3:22; Heb. 5:5-6; Ps. 2:6; Luke 1:33; Eph. 1:22-23; 5:23; Heb. 1:2; Acts 17:31
5. Rom. 8:30; John 17:6; Isa. 53:10; Ps. 22:30; 1 Tim. 2:6; Isa. 55:4-5; 1 Cor. 1:30

The only begotten Son was from all Eternity chosen and ordained (Isa. 42:1; 1Pet. 1:19-20) to be the mediator between God and man (1Tim. 2:5). This means that having Christ to be the Savior of sinners and the Incarnation were not afterthoughts in God. God did not plan them after the Fall of man, but set them in motion after the Fall. This choosing and ordaining of Christ as mediator was according to the covenant made between them both, i.e., the Covenant of Redemption (see chapter 7:2). Even before sin and before the world was, the Lord Jesus was to be the Savior of His people. The Confession goes on to name the threefold offices of Christ as prophet, priest, and king. He is also the head and savior of the church (Col. 1:18; Acts 5:31). The heir of all things (Heb. 1:2), Who will inherit everything and believers are co-heirs with Him (Rom. 8:16-17). He is also the One Who will judge the living and the dead (Acts 10:42; 17:31; 2Tim. 4:1). All these offices and functions were agreed upon by the Persons of the Trinity even before the foundation of the world. God from all Eternity gave a people to be His seed and to be by Him in time redeemed (John 17:2, 6; Isa. 53:10) and given all the blessings of redemption. All these considerations make the Fall a necessity within God's decree. For if there is no Fall, then it means that there is no sin and therefore, no need of a savior. But if Christ is said to be ordained as Savior even before the creation of the world, then this means that there will be sinners who will be saved by Him, which makes the Fall an important part of God's plan.

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Christ the Elect

Our Confession states that the Lord Jesus was chosen, called and ordained by God to the office of the mediator. He was chosen by God for this office according to the Covenant of Redemption between them (see chapter 7 on the Covenant of Redemption). We said in chapter 7 that the Covenant of Redemption was the eternal covenant between the Persons of the Trinity, which laid out their roles in the self-glorification of God and the redemption of God’s elect. The Father was to elect a people and give them to the Son. The Son was to redeem the people whom the Father gave to Him. The Spirit was to apply the benefits of Son on their behalf to them and indwell them.

Christ was chosen by the Father from before the foundation of the earth to be the Savior of God’s people. God’s plans had Him as the center. In Ephesians 1:3-6, we read that before the foundation of the world we were chosen and predestined in Christ for salvation, meaning that Christ was already then chosen to be the Savior of God’s elect. He is the only One who can save us. We also read about the Servant Messiah in Isaiah’s prophecies. In Isaiah 42, we read –

Isa. 42:1 Behol...

...aragraph, we will take a brief look at the attributes of God. Systematic theologies spend several chapters discussing the attributes of God, but here we will merely give a very brief survey of the biblical data for the attributes of God.

The Incommunicable Attributes of God

Theologians commonly distinguish between the communicable and incommunicable attributes of God. The communicable attributes of God are those attributes which man and God have in common. For example, both man and God are able to be just, love, show mercy, have knowledge. On the other hand, the incommunicable attributes of God are those perfections which are not shared with others, like His triune nature, Eternity, immutability, absolute sovereignty, omnipresence, omnipotence. God's attributes are God's perfections and excellencies. They are the things which shine forth His glory and majesty.

The Singularity Of God^[2]

The Bible is clear on the fact that there is but one God. The Scriptures are manifold proving this in both Testaments. The doctrine of the Trinity is monotheistic and Christianity is at the core monotheistic. In Mark 12:29, the Lord Jesus quotes Deuteronomy 6:4 saying that the most important commandment “is this: 'Hear, O Israel: The Lord our God, the Lord is one.’" The Lord Christ Himself affirmed the doctrine of monotheism, which teaches that there is but one Being of God. Isaiah 43:10 is definite in its affirmation of monotheism:

“You are my witnesses,” declares the LORD, “and my servant whom I have chosen, that you may know and believe me and understand that I am he. Before me no god was formed, nor shall there be any after me.

Before Yahweh, there was no other god and after Him, there shall be no other god. He is the only God that exists and He is but one God. We will also come back to this point in paragraph 3 when we will discuss the doctrine of the Trinity, which teaches that although there is but one Being of God, yet this Being exists in three Persons.

The Lord our God is described as a living God, that implies that He is active and interacts with the world. He is not a god who set up the world and left it on its own. Rather, He is the living God Whose providence guides every step. The expression “living God” is used 28 times in the Scriptures, which implies the activity of God in this world, and it is also an expression against the dead idols of the heathen. In Leviticus 26:30, the Lord warns Israel if they go astray to serve idols saying: “And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you.” Their bodies will be cast upon the dead bodies of their idols. They will be just like their idols with whom they provoked Him to anger—dead.

He is not only the singular and living God, but He is also the true God. He is the only God that exists and He is likewise truthful. He is the “God of truth” (Isa. 65:16). The expression “true God” is used 5 times in the Bible (2Chron. 15:3; Jer. 10:10; John 17:3; 1Thess. 1:9; 1John 5:20), and it is often connected with God being a living God. Jeremiah 10:10 declares, “But the LORD is the true God; he is the living God and the everlasting King. At his wrath the earth quakes, and the nations cannot endure his indignation.” To say that God is the living and true God is to separate Him from the idols. Paul writes of the Thessalonians and of all Christians that we “turned to God from idols to serve ...

...ks will be opened, and the judgment will proceed with great strictness and justice, and will issue in the everlasting perdition of devils and wicked men, yet the saints will have boldness in it: while evil men and devils tremble at the thoughts of it now, they [the saints] rejoice and are glad; they love it, look for it, long for it, and hasten to it; and will stand fearless, and without the least dread, while others will flee to the rocks, and into the holes of the earth; and they will use freedom of speech with Christ, as the word here signifies; they will sing his new song, and ascribe the glory of their salvation to him, and express their praises of him, and love to him, then and to all Eternity...^[2]

Then there is the question related to the bad works of believers: will they be judged? Will they be brought into judgment? It seems to me that they will in fact be brought into judgment (1Cor. 4:5). 1 Corinthians 3:12-15 speaks about our works being revealed on the Day of Christ's coming and our works tested by fire, although the passage clearly states that this has nothing to do with our salvation (“though he himself will be saved, but only as through fire”). Well, how does this then fit with the general attitude of boldness and confidence which the believer has? I believe the resolution to this problem is that these works will be revealed as forgiven works. Our sins and our shortcomings will be revealed as forgiven, and thus will not be condemned. Paul says:

1Cor. 4:5 Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.

Although things hidden will come to light and the purposes of the heart will be disclosed, yet the fact remains that each Christian will “receive his commendation from God.” The KJV, HCSB, ISV say “praise.” The word is ἔπαινος (epainos, G1868) which basically means “approbation, commendation, praise” and is used in the NT 11 times (Rom. 2:29; 13:3; 1Cor. 4:5; 2Cor. 8:18; Eph. 1:6, 12, 14; Phil. 1:11; 4:8; 1Pet. 1:7; 2:14). It is never used in a negative way. It is used of the government praising or commending the good done (Rom. 13:3; 1Pet. 2:14); it is used of God (1Cor. 4:5); it is said to be the purpose to which we were predestined (Eph. 1:6, 12, 14), and finally our faith will “be found to result in praise and glory and honor at the revelation of Jesus Christ” (1Pet. 1:7). Here we have again confirmed what we learned from 1 John 4:17: believers have no need to dread the Day of Judgment. It is a day which will result in their praise, glory and honor. They will receive their commendation, praise and approbation from God, not condemnation. The point in looking to the uses of the word is to confirm that it is never used in relation to unbelievers, therefore, only believers will be commended. But if this is true then the way in which the judgment is described in 1 Corinthians 4:5 seems to imply that not all things revealed of believers were only good. I mean, the language of bringing things to light and disclosing the purposes of the heart implies that there are some bad works/sins to be revealed. Still, Paul does not say that believers will be condemned because of their bad works, but rather, “each one”, every believer, “will receive his commendation from God.” Our works will be tested by fire and some will be consumed...

...ation of our life. When our bodies die, our souls immediately return to God Who gave them. There is no period between our physical death and our returning to God. After our last breath, we immediately return to God. There is no period of waiting or soul sleep. But this returning to God of our souls does not mean we remain with God. Only the souls of the righteous now having been made perfect...are received into paradise, where they are with Christ (Heb. 12:23; Phil. 1:21-23). What a blessing and a privilege to be with Christ for all Eternity. The One Whom we love and adore and to behold His face is the greatest blessing which we can imagine. We will likewise behold the face of God in light and glory, no longer afraid or trembling at His sight or in fear of our lives because of His glory. The souls of the righteous await in heaven the redemption of their bodies (Rom. 8:23) at the Second Coming of the Lord Jesus Christ.

The souls of the wicked on the other hand are cast into hell where they are in torment and utter darkness and await the judgment of the great day (Luke 16:23; 2 Peter 2:9 ). The word “hell” in this context is not really accurate as Hell describes the place of torment after the resurrection, where the wicked are cast in body and soul. What would be more accurate here is to say that the souls of the wicked are cast into Hades as the rich man was (Luke 16:23). The wicked are reserved for a greater judgment in both body and soul on that great day in Hell, which is the second death.

Finally, aside from Heaven and Hell, Scripture knows of no other place. Therefore, Purgatory does not exist and is unbiblical. 

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The body returns to the dust from whence it came, but the souls are immortal from the time they begin to exist; they cannot just disappear and go out of existence. They will exist without body in heaven or Hades until Christ comes to end the world and bring in the New Heavens and New Earth. The elect then will receive a glorious body like that of Jesus and enjoy endless fellowship with the God Triune, while the reprobates will receive physical bodies just to be tormented in the lake of fire.

The Intermediate State describes the time between death and the resurrection of the body, this includes a discussion of the immortality of the soul, heaven and Hades.

The Immortality Of The Soul

While people are buried and their bodies return to the dust from whence they came, their souls do not cease to exist, they are immortal. While the body decomposes and returns to dust, the soul of man lives evermore. It is important to define the usage of the word “immortal” and “immortality” here. This immortality which the souls of men and angels possess is obviously not like the essential immortality of God. In 1 Timothy 6:16 we read that God “alone has immortality”. This speaks about God essentially and by nature having immortality. He ever was and ever will be immortal, i.e., undying. Albert Barnes noted on that passage that God has immortality “by his very nature, and it is in his case underived, and he cannot be deprived of it. It is one of the essential attributes of his being, that he will always exist, and that death cannot reach him”.^[2] But this word is often used in reference to men and angels, so what does it mean? It means that the souls of men and angels are undying from the moment that they come to exist. It means that the soul of man does not simply decompose or disappear after death, like the physical ...

...rongin the inward...man), but also physically providing for those lacking supply and in need of help materially (in the...outward man).

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Defining Union with Christ

All the elect are united to Christ. They were united in His death (Gal. 2:20) and share the undeserved blessings coming from his perfect life, death, resurrection, and ascension in glory. This union with Christ does not make us one person with Him or with God, that is blasphemy. Rather, we become one with Him in spirit, love, and communion sharing in all those blessings which the Father has given to Christ. This union with Christ spans from Eternity past to Eternity future. What is then this union with Christ actually? Simply said, it is the application of Christ's accomplished redemption for the elect in space and time. R. L. Dabney writes:

When made one with His Redeeming Head, then all the communicable graces of that Head begin to transfer themselves to him. Thus we find that each kind of benefit which makes up redemption is, in different parts of the Scripture, deduced from this union as their source; Justification, spiritual strength, life, resurrection of the body, good works, prayer and praise, sanctification, perseverance, etc., etc. Eph. 1:4, 6, 11, 13; Col. 1:24; Rom. 6:3-6, 8; Col. 2:10; Gal. 2:20; Phil. 3:9; John 15:1-5.^[2]

John Murray, in his Redemption: Accomplish and Applied, noted that in the Christian life “Nothing is more central or basic than union and communion with Christ.”^[3] Therefore, it should be beneficial to us to take the time and see what the Scriptures say about our union with the Savior. In the same place, Murray notes that union with Christ is not an aspect of the application of redemption as repentance, faith, effectual calling, but it “underlies every step of the application of redemption.”^[3] In all the steps of our salvation we have to do with our union with Christ. The whole process of salvation, from beginning to end, is the realization of our union with Christ. A. H. Strong defines union with Christ as “a union of life, in which the human spirit, while then most truly possessing its own individuality and personal distinctness, is interpenetrated and energized by the Spirit of Christ, is made inscrutably but indissolubly one with him, and so becomes a member and partaker of that regenerated, believing, and justified humanity of which he is the head.”^[4] Louis Berkhof defines it as “that intimate, vital, and spiritual union between Christ and His people, in virtue of which He is the source of their life and strength, of their blessedness and salvation.”^[5]

How This Union Is Spoken Of In Scripture

In the New Testament, especially in the Epistles of Paul, this blessed union with Christ is variously mentioned whether by pictures or by the words used. For instance, Paul says that “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Eph. 2:20-22). In this analogy we see the Apostle comparing our union with Christ with a building and its stones. We are a temple, but we are a temple because we are in Christ Who is building us into a temple for God. This is similar to what is said by Peter in 1 Peter 2:4-5. In this passage and others like it, we see that our union with Christ is the foundation for ou...

..., 9, 24).

• When was He given these people? When had the Persons of the Trinity agreed to save them?

The Son has accomplished the work that the Father had given Him (John 17:4; 4:34).

• What was His commission and when was it given?

All these points and others that may be added imply the necessity of an eternal agreement or covenant within the Trinity concerning the salvation of the elect.

The Covenant of Redemption is the archetypical covenant for all the other covenants of God. All the other covenants in history flow out of the Covenant of Redemption made in Eternity past within the Trinity. Douglas Van Dorn expresses it in this way:

In fact, the Covenant of Redemption is prerequisite for the main categories of covenants found in history and the various administrations of those covenants in time. Without this covenant, the other covenants do not exist or make sense, either separately or in conjunction with one another. This covenant undergirds them; the fullness of each covenant flows out of the plans, performances, and purposes of the Godhead in the Covenant of Redemption.^[21]

The Godhead planned the redemption of the elect by the blood of Christ and this came about through the different covenants that were made by God with man. Our Confession, in paragraph 3, says that the Covenant of Grace was "founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect". It is interesting to note that only the 1689 speaks of the Covenant of Redemption explicitly in the chapter about Covenant Theology (also chapter 7). The sister confessions concern themselves with the Covenant of Works and the different administrations of the Covenant of Grace.

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§3 The Covenant of Grace is revealed by farther steps

3. This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament; 1 and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect; 2 and it is alone by the grace of this covenant that all the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency. 3
   1. Gen. 3:15; Rom. 16:25-27; Eph. 3:5; Titus 1:2; Heb. 1:1-2
   2. Ps. 110:4; Eph. 1:3-11; 2 Tim. 1:9
   3. John 8:56; Acts 4:12; Rom. 4:1-25; Gal. 3:18-22; Heb. 11:6, 13,39-40

This covenant of grace is revealed in the gospel, beginning in the Protoevangelium (Gen. 3:15) and beyond. It was revealed...by farther steps. In other words, it was progressively revealed and not revealed completely at once as it was in the New Testament. The full discovery and revelation was made in the New Testament and there it was completed. It no longer needs revelation by farther steps. The covenant of grace has its basis in that eternal covenant commonly called the Covenant of Redemption wherein the Father gives a people to the Son to be saved and the Spirit comes to apply the work of the Son to the elect. Election is grounded in that eternal covenant.

As paragraph 2 declared that this covenant is a covenant of salvation by Jesus Christ, so in this paragraph, it is explicitly said that all the posterity of fallen Adam that ever were saved,...

...an style="line-height: 20.7999992370605px;"Heb 4:13; Rom 11:33-34; Ps 147:5; Acts 15:18; Ezek 11:5

Ps 145:17; Rom 7:12

Rev 5:12-14

3. In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit, 1 of one substance, power, and Eternity, each having the whole divine essence, yet the essence undivided: 2 the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit proceeding from the Father and the Son; all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on him. 3
   1. Matt 3:16-17; 28:19; 2 Cor 13:14
   2. Ex 3:14; John 14:11; 1 Cor 8:6
   3. Prov 8:22-23; John 1:1-3, 14, 18; 3:16; 10:36; 15:26; 16:28; Heb 1:2; 1 John 4:14; Gal 4:4-6

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Chapter 3: Of God's Decree [Return] [Commentary]

1. God hath decreed in himself, from all Eternity, by the most wise and holy counsel of his own will, freely and unchangeably, 1 all things, whatsoever comes to pass; 2 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 established; 4 in 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
   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

2. Although God knoweth whatsoever may or can come to pass, upon all supposed conditions, 1 yet hath he not decreed anything, because he foresaw it as future, or as that which would come to pass upon such conditions. 2
   (Acts 15:18; Romans 9:11, 13, 16, 18)
   1. Sam 23:11-12; Matt 11:21, 23; Acts 15:18
   2. Isa 40:13-14; Rom 9:11-18; 11:34; 1 Cor 2:16

3. By the decree of God, for the manifestation of his glory, some men and angels are predestinated, or foreordained to eternal life through Jesus Christ, to the praise of his glorious grace; 1 others being left to act in their sin to their just condemnation, to the praise of his glorious justice. 2 
   1. Matt 25:34; 1 Tim 5:21
   2. John 12:37-40; Rom 9:6-24; Eph 1:5-6; 1 Pet 2:8-10; Jude 4

4. These angels and men thus predestinated and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished. 1
   1. Matt 2:1-14; John 13:18; Rom 11:5-6; 1 Cor 7:22-22; 2 Tim 2:19

5. Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, 1 without any other thing in the creature as a condition or cause moving him thereunto. 2    
   1. Rom 8:30; Eph 1:4-6, 9, 11; 2 Tim 1:9; 1 Thess 5:9
   2. Rom 9:11-16; 11:5-6; Eph 2:5

6. As God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of his wil...