From the 1689 London Baptist Confession:
God hath decreed in himself, from all eternity, by the most wise and holy counsel of His own will, freely and unchangeably, all things, whatsoever comes to pass;1 yet so as thereby is God neither the author of sin nor hath fellowship with any therein;2 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;3 in which appears His wisdom in disposing all things, and power and faithfulness in accomplishing His decree.4
1. Isaiah 46:10; Ephesians 1:11; Hebrews 6:17; Romans 9:15, 18
2. James 1:13; 1 John 1:5
3. Acts 4:27, 28; John 19:11
4. Numbers 23:19; Ephesians 1:3-5
Scriptural Grounding
Isaiah 46:10 proclaims, “Declaring the end from the beginning, and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose.’” This passage emphasizes God's sovereignty and omniscience, grounding the doctrine of God's eternal decree. It teaches that God’s purposes are infallible and encompass all time and history, reflecting His unchangeable and omnipotent nature. Ephesians 1:11 reinforces this idea, stating that believers have obtained an inheritance “according to the purpose of him who works all things according to the counsel of his will.” The verse underscores that God's actions are deliberate and rooted in His divine will, affirming His meticulous providence over all creation.
Hebrews 6:17 describes God's unchangeable purpose, offering comfort that His promises are irrevocable. This supports the doctrine’s teaching of the unchangeability of God's decrees. Romans 9:15, 18 highlights God’s sovereign freedom in mercy and judgment: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” These verses emphasize the freedom and holiness of God's will, affirming that His decrees are not arbitrary but grounded in His wisdom and righteousness.
James 1:13 and 1 John 1:5 clarify that God is not the author of sin, teaching that while God permits and ordains all events, He remains perfectly holy and free from evil. Acts 4:27-28 and John 19:11 illustrate the compatibility of divine sovereignty and human responsibility, showing how even acts like the crucifixion of Christ occur according to God’s foreordained plan without violating human freedom.
Numbers 23:19 declares, “God is not man, that he should lie, or a son of man, that he should change his mind.” This affirms God's faithfulness in accomplishing His decrees. Ephesians 1:3-5, meanwhile, ties God’s eternal purpose to the election and redemption of His people, showcasing the wisdom and grace that characterize His decrees.
Terminological Relevance
Aseity refers to God's self-existence and independence. This term underscores that God’s decrees originate solely within Himself and are not influenced by external factors. Contingency in this context highlights the secondary causes and the freedom of creatures, affirming that God’s sovereignty works through established means without undermining human liberty. Immutable speaks to the unchangeable nature of God's purposes, reflecting His perfection and reliability.
The confession’s language of “most wise and holy counsel” emphasizes that God’s decrees are not arbitrary but are rooted in His wisdom and holiness. The distinction between God decreeing all things and not being the "author of sin" maintains His moral purity and separates Him from culpability for evil.
Theological Interaction
Reformed theology contrasts sharply with systems like Open Theism, which denies God’s exhaustive foreknowledge and sovereignty. The confession upholds a God who decrees all things, opposing Open Theism’s concept of a mutable, limited God. In comparison to Roman Catholicism, while Catholics affirm God’s sovereignty, they emphasize human cooperation in salvation (synergism), whereas Reformed theology underscores monergism—salvation entirely by God’s grace.
Eastern Orthodoxy emphasizes divine mystery and synergy, often hesitating to detail doctrines of predestination or decree as explicitly as the Reformed confessions do. While the Orthodox affirm God’s sovereignty, they do not articulate secondary causation with the precision found here. The confession also addresses Arminian concerns, maintaining God’s sovereignty while affirming human freedom, rejecting the idea that predestination undermines free will.
Historical and Theological Comparison
The 1689 London Baptist Confession aligns closely with the Westminster Confession of Faith, though Baptists emphasize covenant theology distinct from paedobaptist assumptions. Both reject fatalism by affirming the compatibility of divine sovereignty and human freedom. Theologically, the confession resonates with Augustine’s teachings on predestination and divine sovereignty, particularly as articulated against Pelagianism.
The Chalcedonian emphasis on maintaining distinctions without confusion parallels the confession’s treatment of divine sovereignty and human responsibility. Calvin and Turretin extensively defend God’s providential decrees, affirming God’s holiness and sovereignty without compromising secondary causation.
Practical and Devotional Implications
This doctrine instills awe and trust in God’s sovereignty, encouraging believers to rest in His providential care. It provides comfort in trials, affirming that all events are under God’s wise and holy counsel. In worship, it prompts reverence for God’s infinite wisdom and power. Understanding God’s decrees deepens piety by fostering humility, as believers recognize their dependence on God’s grace. Corporate worship is enriched as the church proclaims the majesty of a God who works all things for His glory and the good of His people (Romans 8:28).
Although God knoweth whatsoever may or can come to pass, upon all supposed conditions,5 yet hath He not decreed anything, because He foresaw it as future, or as that which would come to pass upon such conditions.6
5. Acts 15:18
6. Romans 9:11, 13, 16, 18
Scriptural Grounding
Acts 15:18 states, “Known unto God are all his works from the beginning of the world” (KJV). This affirms God’s exhaustive foreknowledge, emphasizing that nothing is hidden from His understanding. The verse highlights that God's knowledge is eternal and comprehensive, encompassing all potential and actual events. It lays the foundation for distinguishing between God’s knowledge of possibilities and His decree of actualities.
Romans 9:11, 13, 16, and 18 deal with God’s sovereign election, particularly in the case of Jacob and Esau: “Though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls...” (Romans 9:11). This demonstrates that God’s decrees are not based on foresight of human actions or conditions but solely on His sovereign will. Romans 9:13, quoting Malachi 1:2–3, further reinforces that God's love for Jacob and rejection of Esau were not conditioned on human merit or foreseen behavior.
Romans 9:16, “So then it depends not on human will or exertion, but on God, who has mercy,” establishes that God’s decrees arise from His sovereign mercy, independent of human conditions. Verse 18 continues, “So then he has mercy on whomever he wills, and he hardens whomever he wills,” affirming God’s unconditioned sovereignty in election and providence.
Terminological Relevance
Foreknowledge in Reformed theology does not merely mean that God knows future events but that He intimately knows and ordains them. The term is distinct from the Arminian understanding, which often ties foreknowledge to God’s passive observation of human choices. Here, foreknowledge is rooted in God's eternal decree, not conditioned on external factors.
Conditionality refers to hypothetical scenarios based on human actions or events. The confession denies that God’s decrees are contingent on such conditions, affirming instead that His purposes originate in His eternal will. This distinction upholds God’s aseity, meaning He is independent and self-sufficient, unaffected by external influences.
Theological Interaction
This doctrine contrasts sharply with Arminianism, which posits that God’s election and decrees are based on foreseen faith or actions. The confession rejects this view, asserting that God's decrees are not reactive but proactive. By grounding divine decrees in God’s will rather than foresight, the confession avoids making human actions the determining factor in salvation.
In contrast to Open Theism, which denies exhaustive foreknowledge to preserve human freedom, the confession affirms that God knows all possible outcomes while freely determining what will come to pass. This preserves the biblical balance between God’s sovereignty and human responsibility without undermining either.
The confession aligns closely with Augustine, who argued against Pelagianism that God’s grace precedes human action and is not contingent on it. Similarly, the confession aligns with Calvin, who emphasized the unconditional nature of election in God’s eternal decree, as articulated in his "Institutes" (Book 3, Chapter 21).
Historical and Theological Comparison
The 1689 London Baptist Confession aligns with the Westminster Confession in rejecting conditional election, affirming that God’s decrees are rooted solely in His sovereign will. Both draw heavily on Romans 9 to articulate unconditional election. Unlike the Remonstrants’ Articles, which propose that election is based on foreseen faith, the confession affirms that faith itself is a gift arising from God’s sovereign decree.
The Council of Orange (529 AD) condemned semi-Pelagianism, declaring that God’s grace is not dependent on human effort. This historical affirmation resonates with the doctrine of unconditional decrees. The confession also echoes the determinative language of the Synod of Dort, which formalized the rejection of conditional election in response to Arminianism.
Practical and Devotional Implications
This doctrine fosters profound humility in believers by emphasizing that salvation is entirely of God’s grace, not dependent on human merit or foresight. It offers assurance, as God’s decrees are unchangeable and not contingent on human frailty. This understanding leads to deeper worship, as believers recognize the sovereignty and mercy of God in their salvation.
Practically, this doctrine encourages trust in God’s providence, knowing that He ordains all things according to His perfect wisdom and will. It calls Christians to live in gratitude and obedience, reflecting the undeserved grace they have received. Furthermore, it strengthens the church’s proclamation of the gospel as the free and sovereign work of God, ensuring that salvation rests in His hands, not human efforts.
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,7 to the praise of His glorious grace;8 others being left to act in their sin to their just condemnation, to the praise of His glorious justice.9
7. 1 Timothy 5:21; Matthew 25:34
8. Ephesians 1:5-6
9. Romans 9:22-23; Jude 4
Scriptural Grounding
1 Timothy 5:21 refers to “the elect angels,” suggesting that God's decree extends beyond humanity to include angels. This reference implies that God’s predestinating work is a cosmic reality, encompassing all creation for His glory. Matthew 25:34 speaks of the King saying to the righteous, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.” This verse highlights the eternal and predetermined nature of God’s plan for salvation, demonstrating His sovereign choice to grant eternal life to specific individuals through Christ.
Ephesians 1:5-6 emphasizes, “He predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace.” This passage grounds predestination in God’s eternal purpose and grace, highlighting that salvation is not based on human merit but on God’s will, resulting in praise for His grace. The focus on adoption through Jesus Christ underscores the mediatorial role of Christ in predestination.
Romans 9:22-23 describes God's sovereign purposes in creating “vessels of wrath prepared for destruction” and “vessels of mercy, which he has prepared beforehand for glory.” This passage emphasizes God's dual purpose in predestination: to display His justice in the condemnation of sinners and His mercy in the salvation of the elect. Jude 4 similarly affirms that certain individuals were “long ago designated for this condemnation,” underscoring the predetermined nature of judgment upon the ungodly, which magnifies God’s justice.
Terminological Relevance
Predestination refers to God’s eternal decision to save some and leave others in their sin. It is rooted in His sovereign will and serves to manifest His glory. Election specifically concerns God’s choice of individuals for salvation, while reprobation involves His sovereign decision to pass over others, leaving them in their sin. Both are aspects of God’s eternal decree, with election highlighting His mercy and reprobation emphasizing His justice.
The phrase “to the praise of His glorious grace” signifies that God’s purpose in predestination is not arbitrary but serves to glorify His attributes, particularly His grace in salvation. Similarly, the phrase “to the praise of His glorious justice” underscores that God’s righteous judgment upon sin magnifies His holiness and justice.
Theological Interaction
In contrast to Universalism, which asserts that all will ultimately be saved, the confession affirms that God’s decrees result in the salvation of some and the just condemnation of others. This reflects the biblical teaching that salvation is limited to the elect, while others are left in their sin. Against Arminianism, which teaches that election is based on foreseen faith, the confession maintains that God’s choice is unconditional and rooted solely in His sovereign will (Ephesians 1:4-5).
The doctrine of reprobation is distinct from the Pelagian and semi-Pelagian views, which deny the necessity of grace for salvation. The confession affirms that all humanity is fallen and deserves condemnation, with salvation granted only to those God chooses in His mercy. This also contrasts with Roman Catholicism’s synergistic view, where salvation involves cooperation between divine grace and human effort. Reformed theology teaches that election and reprobation are entirely acts of God’s sovereign decree, independent of human works.
While Eastern Orthodoxy emphasizes mystery and hesitates to affirm double predestination explicitly, it shares with Reformed theology the belief in God’s sovereignty and the ultimate accountability of humanity. However, the Orthodox tradition generally avoids detailed discussions of reprobation, focusing instead on theosis and the transformative work of grace.
Historical and Theological Comparison
The 1689 London Baptist Confession aligns closely with the Westminster Confession, particularly in its articulation of predestination as serving the dual purpose of glorifying God’s grace and justice. The Westminster Confession explicitly states that God ordains some to eternal life and others to eternal death “for His own glory,” a position echoed in the 1689 Confession.
Augustine’s writings against Pelagianism form the foundation for this doctrine, particularly his emphasis on predestination as an expression of God’s unmerited grace. Augustine’s influence is evident in the confession’s understanding of election and reprobation as serving God’s sovereign purposes. Similarly, Calvin articulated double predestination in his “Institutes” (Book 3, Chapter 21), describing both election and reprobation as aspects of God’s eternal decree.
The Synod of Dort (1618-1619) formalized the rejection of Arminianism, affirming that predestination is unconditional and rooted in God’s sovereign will. The synod’s Canons explicitly teach that reprobation demonstrates God’s justice, a point reflected in the 1689 Confession.
Practical and Devotional Implications
This doctrine deepens believers' humility and gratitude by emphasizing that salvation is entirely a work of God’s grace. It offers comfort and assurance, as those who are elect can trust that their salvation is secure in God’s eternal decree. Understanding predestination also fosters a deeper appreciation of God’s justice, as it magnifies His holiness and righteousness in dealing with sin.
In worship, this doctrine calls believers to glorify God for His mercy and justice, recognizing that both attributes are displayed in His sovereign purposes. Practically, it motivates evangelism, as the gospel is the means by which God brings His elect to faith. It also encourages reliance on God’s sovereignty in prayer, trusting that He will accomplish His purposes for His glory and the good of His people.
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.10
10. 2 Timothy 2:19; John 13:18
Scriptural Grounding
2 Timothy 2:19 declares, “But God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are his,’ and, ‘Let everyone who names the name of the Lord depart from iniquity.’” This verse affirms the certainty and particularity of God’s knowledge of His elect. The phrase “the Lord knows those who are his” highlights the unchangeable nature of election, as God’s foreknowledge and decree are certain and cannot be altered.
John 13:18, in the context of Jesus’ statement about Judas, states, “I am not speaking of all of you; I know whom I have chosen.” This verse demonstrates that Jesus’ choice of His disciples was intentional and specific. Judas’ role as the betrayer highlights the definite nature of God's plans, including the distinction between those chosen for salvation and others left in their sin. This supports the doctrine that predestination is individual and fixed, not general or conditional.
Terminological Relevance
Particularly and unchangeably designed signifies that God’s decrees are specific to individuals and immutable. The term “particularity” emphasizes that God’s predestining work is not a general act but involves specific persons, chosen individually by His sovereign will. Unchangeability refers to the immutability of God’s decrees, meaning that His plans and purposes are not subject to alteration.
The phrase “number so certain and definite” underscores the finite and determined nature of the elect. This certainty reflects God’s omniscience and sovereignty, ensuring that His decree is perfectly executed and that no one can thwart His purposes (Job 42:2; Isaiah 46:10).
Theological Interaction
In contrast to Arminianism, which posits that election is conditional upon foreseen faith, the confession asserts that God’s predestination is specific and immutable, grounded in His sovereign will. This eliminates the possibility of the elect being lost or others being added based on human decisions, a key point of divergence from synergistic systems of theology.
Roman Catholic theology, especially as articulated in the Council of Trent, does not affirm the particularity and unchangeability of election in the same manner. Instead, Catholic teaching emphasizes the role of human cooperation in salvation, which the Reformed tradition argues undermines the sovereign particularity of God’s election.
In contrast to Open Theism, which denies exhaustive foreknowledge and views God’s plans as contingent, the confession affirms that God's decrees are definite and certain. Open Theism’s denial of unchangeable predestination contradicts the biblical teaching of God’s immutability (Malachi 3:6; Hebrews 13:8).
This doctrine aligns with Augustine, who emphasized the specific and irrevocable nature of God’s election in works such as *On the Predestination of the Saints*. It also echoes Calvin, who described God’s election as fixed and immutable in his *Institutes* (Book 3, Chapter 21), underscoring the particularity of God’s decrees.
Historical and Theological Comparison
The 1689 London Baptist Confession reflects the language of the Westminster Confession, emphasizing the fixed number of the elect. Both reject notions of a changeable or open-ended decree. This doctrine also echoes the affirmations of the Synod of Dort, which addressed Arminian objections by asserting that election is specific, definite, and unalterable.
Additionally, the concept of a fixed number of the elect aligns with the teachings of early church fathers like Athanasius, who defended God’s sovereignty against Arian ideas of a mutable deity. The doctrine further builds on the insights of the Reformation, particularly the writings of the Puritans, who emphasized God’s absolute sovereignty and meticulous providence in salvation.
Practical and Devotional Implications
This doctrine offers profound assurance to believers, affirming that their salvation is secure in God’s eternal decree. The certainty of being among the elect fosters confidence in God’s promises and a sense of security in His grace. It also eliminates the fear of losing salvation, as election is not contingent on human effort but on God’s unchangeable purpose.
Devotionally, this doctrine cultivates humility, as believers recognize that their salvation is entirely by God’s sovereign grace. It also inspires gratitude and worship, as they praise God for His steadfast and unchangeable love. Practically, the doctrine encourages perseverance in faith and holiness, as the certainty of God’s purposes assures believers that their sanctification and ultimate glorification are guaranteed (Philippians 1:6).
Finally, it motivates evangelism with the confidence that God has a specific people whom He will call to Himself through the gospel. Believers are instruments in God’s sovereign plan, trusting that His word will accomplish what He has decreed (Isaiah 55:11).
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,11 without any other thing in the creature as a condition or cause moving Him thereunto.12
11. Ephesians 1:4, 9, 11; Romans 8:30; 2 Timothy 1:9; 1 Thessalonians
5:9
12. Romans 9:13, 16; Ephesians 2:5, 12
Scriptural Grounding
Ephesians 1:4, “He chose us in Him before the foundation of the world, that we should be holy and blameless before Him,” emphasizes the eternal nature of God’s election. God’s choice predates creation and is grounded in His sovereign will, not in any merit or foreseen action within the elect. Verses 9 and 11 further explain that this election is “according to His purpose” and “the counsel of His will,” underscoring God’s autonomy in predestination.
Romans 8:30 presents the “golden chain of salvation”: “And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” This passage highlights the unbroken sequence of God’s saving work, rooted entirely in His predestinating grace. 2 Timothy 1:9 affirms, “...not because of our works but because of His own purpose and grace, which He gave us in Christ Jesus before the ages began.” This reiterates that election is unconditional and based solely on God’s grace.
Romans 9:13, “Jacob I loved, but Esau I hated,” and verse 16, “So then it depends not on human will or exertion, but on God, who has mercy,” clearly establish that God’s choice is not based on human actions or conditions but on His sovereign love. Ephesians 2:5 and 12 remind us of humanity’s deadness in sin and inability to merit salvation, further reinforcing the unconditional nature of election. God’s initiative in grace is emphasized: “...by grace you have been saved.”
Terminological Relevance
Unconditional election means that God’s choice of individuals for salvation is not based on any foreseen merit, faith, or action in the individual but solely on His sovereign will and grace. The phrase “eternal and immutable purpose” emphasizes that God’s plan is unchangeable and rooted in eternity past. Mere free grace and love highlight that election is an act of God’s unmerited favor, reflecting His nature as gracious and loving.
The confession’s use of “without any other thing in the creature as a condition or cause” explicitly rejects synergistic views, affirming the monergistic nature of salvation. This terminology highlights God’s independence (aseity) and the gratuitous nature of His saving work.
Theological Interaction
The doctrine of unconditional election directly challenges Arminianism, which holds that God elects individuals based on foreseen faith. The confession refutes this by affirming that God’s choice is not contingent on any action or response from the creature but is entirely rooted in His sovereign will. It also opposes Pelagian and semi-Pelagian views, which attribute some merit or initiative to human beings in their salvation.
Roman Catholicism, particularly as articulated in the Council of Trent, teaches a synergistic view of salvation where human cooperation with grace is necessary for election. The Reformed tradition, by contrast, asserts that grace is both prevenient and sufficient, and that human response is the result of, not the condition for, election.
The confession aligns closely with Augustine, who argued against Pelagius that God’s grace is entirely unmerited and initiates salvation. It also reflects Calvin’s teaching in the *Institutes* (Book 3, Chapter 21), where he describes election as arising from God’s free grace, not from any foreseen faith or works. The doctrine further resonates with the decrees of the Synod of Dort, which explicitly rejected conditional election in response to Arminian objections.
Historical and Theological Comparison
The 1689 London Baptist Confession parallels the Westminster Confession in its treatment of unconditional election, both emphasizing God’s eternal purpose and the absence of any conditions in the creature. Both documents draw heavily on Augustine’s and Calvin’s theology of grace.
This doctrine also finds support in early creeds and councils, such as the Council of Orange (529 AD), which condemned semi-Pelagianism and affirmed that salvation is initiated entirely by God’s grace. The emphasis on God’s sovereign will in the 1689 Confession reflects the broader Reformation commitment to the doctrines of grace as foundational to the gospel.
Practical and Devotional Implications
The doctrine of unconditional election profoundly humbles believers, as it eliminates any grounds for boasting or self-reliance in salvation. It fosters deep gratitude and love for God, who chose His people entirely by His grace and not because of anything they had done. This understanding encourages trust in God’s sovereign purposes, knowing that salvation is secure because it depends entirely on His immutable will.
Devotionally, this doctrine leads to a greater appreciation of God’s love, as believers marvel that He chose them for salvation despite their unworthiness. It also inspires worship, as the focus shifts from human effort to the glory of God’s grace. Practically, unconditional election motivates evangelism, as believers share the gospel with confidence that God will effectually call His elect through the preaching of His Word.
Finally, this doctrine assures believers of their perseverance in faith, knowing that the God who chose them will complete His saving work (Philippians 1:6). It provides a firm foundation for piety and holiness, as believers respond to God’s sovereign grace with lives of obedience and worship.
As God hath appointed the elect unto glory, so He hath, by the eternal and most free purpose of His will, foreordained all the means thereunto;13 wherefore they who are elected, being fallen in Adam, are redeemed by Christ,14 are effectually called unto faith in Christ, by His Spirit working in due season, are justified, adopted, sanctified,15 and kept by His power through faith unto salvation;16 neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only.17
13. 1 Peter 1:2; 2 Thessalonians 2:13
14. 1 Thessalonians 5:9-10
15. Romans 8:30; 2 Thessalonians 2:13
16. 1 Peter 1:5
17. John 10:26, 17:9, 6:64
Scriptural Grounding
1 Peter 1:2 speaks of believers as “elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood.” This emphasizes that election is accompanied by God-ordained means, such as sanctification and obedience, demonstrating that God's saving purposes encompass both the goal (glory) and the path to that goal (faith, sanctification, etc.).
2 Thessalonians 2:13 states, “God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.” Here, the means of salvation—sanctification by the Spirit and faith—are explicitly tied to God’s eternal purpose in election. Similarly, 1 Thessalonians 5:9-10 highlights that believers are “not destined for wrath, but to obtain salvation through our Lord Jesus Christ,” pointing to Christ’s redemptive work as the means by which God accomplishes salvation for His elect.
Romans 8:30 outlines the "golden chain of salvation," where those God predestined are also called, justified, and glorified. This sequence shows that God’s decree includes both the end and the steps leading to it. 1 Peter 1:5 affirms that believers “are being guarded through faith for a salvation ready to be revealed,” highlighting God’s power as the means by which He preserves the elect.
John 10:26, 17:9, and 6:64 emphasize the exclusivity of God’s salvific work for the elect. Jesus declares that some do not believe because they are not among His sheep, and He specifically prays for His own, not for the world. These passages demonstrate that redemption, calling, justification, and sanctification are limited to the elect, as foreordained by God.
Terminological Relevance
Means refers to the instruments and processes God uses to accomplish His purpose of salvation for the elect. These include Christ’s redemptive work, the Spirit’s effectual calling, and the believer’s justification, adoption, sanctification, and glorification. The term reflects the Reformed emphasis on God’s sovereignty in ordaining not only the end but also the path to that end.
Effectual calling denotes the work of the Holy Spirit in bringing the elect to faith in Christ. It differs from the general call of the gospel, which is extended to all but is effective only for the elect. Justification, adoption, and sanctification describe the distinct aspects of salvation, each of which is part of the ordained means by which God brings the elect to glory.
Theological Interaction
The confession’s emphasis on God’s ordination of means directly counters Hyper-Calvinism, which downplays or denies the necessity of evangelism and other human means in God’s plan of salvation. By affirming that God uses the preaching of the Word, the work of the Spirit, and the faith of believers as means of salvation, the confession upholds the biblical teaching of divine sovereignty working through secondary causes.
This doctrine also distinguishes Reformed theology from Arminianism, which asserts that human free will determines salvation. The confession instead teaches that the means of salvation are effectually applied to the elect by God’s sovereign grace. Similarly, it rejects Roman Catholicism’s synergism, which combines divine grace with human cooperation in the process of justification and sanctification. The confession affirms that these means are wholly dependent on God’s power and grace, not human merit.
The confession also contrasts with Universalism, as it limits the saving work of Christ, the Spirit’s effectual call, and the application of grace to the elect alone. Eastern Orthodoxy, while emphasizing the transformative process of theosis, does not articulate the particularity of election in the same way as Reformed theology.
Historical and Theological Comparison
The 1689 London Baptist Confession closely mirrors the Westminster Confession in its assertion that God ordains both the ends and the means of salvation. Both confessions emphasize the exclusivity of Christ’s redemptive work and the Spirit’s effectual application of salvation to the elect.
This doctrine aligns with Augustine, who argued that God’s grace is effectual and irresistible for the elect. Augustine’s rejection of Pelagianism, which asserted human ability to achieve salvation apart from grace, underpins this confessional statement. The Synod of Dort also affirmed that the means of salvation are effectually applied to the elect, rejecting Arminian notions of prevenient grace that depend on human response.
The Reformation emphasis on the Word and sacraments as means of grace also informs this doctrine. While the confession does not emphasize sacraments in the same way as the Westminster Confession, it retains the core idea that God works through specific, ordained means to bring about the salvation of His people.
Practical and Devotional Implications
This doctrine encourages Christians to rely on God’s sovereignty and grace in their salvation while actively participating in the means He has ordained. It fosters confidence in evangelism, as believers trust that God uses the preaching of the Word to effectually call His elect. It also inspires diligence in prayer and discipleship, knowing that these are means God uses to sanctify and preserve His people.
Devotionally, this doctrine instills gratitude and humility, as believers recognize that every aspect of their salvation—from redemption to sanctification—is a gift of God’s grace. It encourages perseverance, as God’s power ensures that His elect will be brought to glory. Worship is deepened by the recognition of God’s comprehensive sovereignty in salvation, prompting believers to praise Him for His faithfulness in ordaining both the ends and the means of their salvation.
Practically, this doctrine motivates engagement with the means of grace, such as Scripture, prayer, and the fellowship of the church. Believers are assured that their faith and sanctification are not dependent on their own strength but are sustained by God’s power working through these means to fulfill His eternal purpose.
The doctrine of the high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election;18 so shall this doctrine afford matter of praise,19 reverence, and admiration of God, and of humility,20 diligence, and abundant consolation to all that sincerely obey the gospel.21
18. 1 Thessalonians 1:4-5; 2 Peter 1:10
19. Ephesians 1:6; Romans 11:33
20. Romans 11:5-6, 20
21. Luke 10:20
Scriptural Grounding
1 Thessalonians 1:4-5 speaks of believers as “knowing, brothers loved by God, that He has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction.” This passage provides a basis for assurance, showing that the evidence of election lies in the effectual work of the Spirit, producing conviction and transformation through the gospel.
2 Peter 1:10 exhorts believers to “make your calling and election sure,” emphasizing that assurance is attainable through diligent pursuit of godliness. Assurance is not grounded in speculation about God's hidden will but in the visible fruits of faith and obedience.
Ephesians 1:6 points believers to the purpose of election: “to the praise of His glorious grace.” Understanding election leads to worship, as it magnifies God’s grace. Romans 11:33 exclaims, “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and how inscrutable His ways!” This verse emphasizes the mystery of God’s purposes, prompting reverence and praise.
Romans 11:5-6 and 20 affirm that election is rooted in grace, not works, encouraging humility in believers. Luke 10:20 reminds disciples to rejoice that their “names are written in heaven,” shifting their focus from temporal achievements to the eternal security of their salvation, which brings abundant consolation.
Terminological Relevance
Effectual vocation refers to the Holy Spirit’s work in calling the elect to faith in Christ in a way that is transformative and irresistible. This inner calling is distinct from the external call of the gospel, which can be resisted. Assurance of “eternal election” is the believer’s confidence that their salvation is secure because it is grounded in God’s immutable purpose.
Special prudence and care underscores the need to teach the doctrine of predestination in a way that avoids speculation or misapplication, ensuring it leads to godly responses such as humility, worship, and obedience. The phrase “humility, diligence, and abundant consolation” reflects the practical fruit of understanding election correctly, highlighting its ethical and devotional impact.
Theological Interaction
In contrast to Hyper-Calvinism, which might use predestination to discourage assurance or evangelism, the confession affirms that election provides a basis for confidence and comfort for those who sincerely obey the gospel. The doctrine is meant to encourage, not paralyze, believers. Against Arminianism, which ties assurance to the perseverance of human faith and effort, the confession emphasizes that assurance rests on God’s sovereign grace and effectual call, which cannot fail.
Roman Catholic theology often locates assurance in the sacraments and the church, discouraging individuals from having certainty of their salvation apart from ongoing participation in the church’s system of grace. The confession rejects this, instead affirming that assurance is a fruit of the Spirit’s work in effectual calling and sanctification.
Compared to Lutheran theology, which emphasizes assurance through faith in the promises of God, Reformed theology adds an emphasis on the visible fruits of election, such as sanctification, as evidence of God’s work in the believer’s life. This aligns with Calvin’s teaching that assurance arises from a combination of faith in God’s promises and the inward testimony of the Spirit.
Historical and Theological Comparison
The 1689 London Baptist Confession shares with the Westminster Confession the emphasis on handling predestination with care to ensure its practical benefits. Both confessions affirm that assurance of election is available through the evidence of effectual calling, encouraging diligence and godliness rather than speculative or antinomian attitudes.
Augustine’s writings on grace and predestination laid the groundwork for connecting assurance to God’s sovereign choice and the Spirit’s work. Calvin elaborated on this in the *Institutes* (Book 3, Chapter 2), teaching that assurance comes from the Spirit’s witness in the believer’s heart and the observable fruits of grace in their life.
This doctrine also reflects the pastoral concern of the Synod of Dort, which emphasized that predestination should lead to comfort and encouragement, not despair. The synod rejected both presumptive assurance, which neglects obedience, and the notion that assurance is unattainable.
Practical and Devotional Implications
The doctrine of assurance encourages believers to rest in God’s sovereign grace, fostering confidence in their salvation. It provides comfort during spiritual struggles, as assurance is not based on personal merit but on God’s eternal purpose and the work of the Spirit. This assurance leads to greater joy in worship, as believers praise God for His unchanging love and faithfulness.
Devotionally, the pursuit of assurance motivates obedience and growth in holiness, as the visible fruits of faith confirm God’s work in the believer’s life. It also cultivates humility, as assurance stems from God’s grace, not human effort. The doctrine encourages believers to meditate on the promises of God and trust in His character, leading to deeper communion with Him.
Practically, the assurance of salvation inspires boldness in evangelism and service, as believers rest in the security of their relationship with God. It also strengthens perseverance, as they are reminded that God, who began the good work in them, will bring it to completion (Philippians 1:6).