In order to understand the Noahic covenant, it is necessary to define common grace. Common grace is God's undeserved kindness to all people, no matter what their spiritual status. We label this grace of God as "common" only in the sense of its contrast to his redemptive and saving grace. God's redemptive grace in Christ is not common to all people. Rather, this grace is reserved only for God's elect, bestowing on them all the blessings earned by Christ: regeneration, justification, adoption, sanctification, and glorification (Rom. 8:28-30).

We begin our survey of covenant theology with a consideration of that covenant from which all other biblical covenants flow: the covenant of redemption. The covenant of redemption is essentially God's blueprint for our salvation. Just as a house begins with a plan of meticulous engineering and technical design, so also did our redemption originate on the drafting table of God.

This article shows how John Owen’s understanding of the covenant of redemption influenced his preaching on the relationship between faith and assurance.

The evening worship service is important because it has its roots in the Bible. The second service helps in sanctifying the Lord’s Day. The evening service is a means of grace. It unites us with the historic Christian church. Hence we must preserve it. This article explains.

Praying the Lord’s Prayer in public worship is important because Jesus taught his church this prayer, it provides an outline for our prayers, it allows children to take part in prayer in public worship, and it connects us with the catholic church of Christ.

This article is about supralapsarianism and infralapsarianism and the decrees of God. It makes the case that supralapsarianism is less consistent with the biblical-theological eschatology principle, in that it makes creation a means to redemption. The author also offers a possible modification of infralapsarianism, to address the objection that it fails to do full justice to the glory and sovereignty of God.