In contrast, the 1689 Confession seems to advocate a far more definite stance on the lapsarian position. Firstly, in the 1689 Confession, the distinction between predestination and foreordination is collapsed. The revised section in 3.3 was changed to read, By the decree of God, for the manifestation of his glory some men and Angels are predestinated, or fore-ordained to Eternal Life.35 Furthermore, in chapter 3.6, the addition of a comma36 before the phrase being fallen in Adam is far more suggestive of a reading which alludes to the temporal ordo salutis rather than the order of decrees sub specie aeternitatis. Following this reading, the words, being fallen in Adam, do not imply that the elect when elected were contemplated as fallen in Adam. The words simply state an historical fact which explains the necessity of redemption by Christ and the other phases of salvation. These two modifications of the Westminster Confession undoubtedly demonstrate the Baptists desire to subscribe to a supralapsarian understanding of the ordo decretorum. However, this definite stance on the lapsarian position does not necessarily call into question the Baptists use of the Westminster document. If the Westminster document is careful to avoid language which excludes one or other lapsarian position, then it clearly treats a specific lapsarian position as immaterial to the more immediate task of creating a Confession of Faith. That the Baptist Confession chooses to promote a supralapsarian ordo decretorum does not oppose the Westminster document, but rather elucidates the Westminster Confession so as to give it a more definite interpretation.
