For most of 2,000 years the Christian church was universally agreed that there is one way of salvation, that the history of redemption was essentially unified. In the post-apostolic church this consensus began to develop very early in the 2nd century in . . . Continue reading →
And herein is a solemn prefiguration of the implanting of believers of all nations into the covenant and faith of Abraham; for this name he received upon the solemn establishment of the covenant with him, as the apostle explains the place, Rom. . . . Continue reading →
And this doth and must determine the difference between the Jews and Christians about the promises of the Old Testament. They are all made unto the church. No individual person hath any interest in them but by virtue of his membership therewith. . . . Continue reading →
The end which God aimed at in giving the law of Moses, was not, that any should ever attain to holiness or salvation by condition of perfect or sincere obedience to it; though, if there had been any such way of salvation . . . Continue reading →
In reading Particular Baptist sources from the classical period of Particular Baptist theology, piety, and practice and from modern proponents of that tradition I have become more deeply impressed with how superficial my understanding was and how great the differences are in . . . Continue reading →
The Covenant of Grace Identical in both Old and New Testaments Question #1: When was this covenant of grace initiated? Answer: Due to a misunderstanding concerning the nature of the covenant of grace, the Socinians and Arminians, who are in this respect . . . Continue reading →
IV. IN WHAT DO THE OLD AND THE NEW COVENANT AGREE, AND IN WHAT DO THEY DIFFER? Since there is but one covenant, and the Scriptures speak of it as though it were two, we must consider in what particulars the old . . . Continue reading →
[5.] We on all accounts stand in need of a surety for us, or on our behalf. Neither without the interposition of such a surety could any covenant between God and us be firm and stable, or “an everlasting covenant, ordered in . . . Continue reading →
I. It is a matter of the greatest moment, that we learn distinctly to consider the covenant of grace, either as it is in its substance or essence, as they call it, or as it is in diverse ways proposed by God, . . . Continue reading →
What Augustine so strikingly formulated concerning the relation of the two historic economies of the history of redemption: “Novum Testamentum in Vetere latet, Vetus in Novo patet” [The New Testament hides in the old, the Old reveals itself in the New] permits . . . Continue reading →
5. Now, if we choose to investigate whether it is right to administer baptism to infants, shall we not say that a man is talking nonsense or indeed raving who would halt with the mere element of water and outward observance, but . . . Continue reading →
Reformed theology teaches and the Reformed Churches confess that the Old and New Testaments are fundamentally unified in important ways. The triune God of the New Testament is the God of the Old Testament. The Apostle John says that God the Son, . . . Continue reading →
Particular Baptist Covenant Theology was essentially the idea that the Covenant of Grace is synonymous with the New Covenant and was only revealed in the previous biblical covenants (Abrahamic, Davidic, etc.) but that the Biblical Covenants were not the Covenant of Grace . . . Continue reading →