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Mark Hogan, pastor of Pilgrims Reformed Baptist Church (a new church plant in Valley City, ND) is interviewed over the course of 3 episodes of Confessing the Faith about his journey from paedobaptism to credobaptism. Mark was raised in the URC and recently graduated from Westminster Seminary California.
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And this statement from Hodge in an 1858 Princeton Review.
As well as this statement from Scottish Presbyterian John Erskine (1765).
See also FAQ: Do you deny the visible/invisible church distinction?
As well as a revealing Twitter conversation.
[Link to this FAQ Answer] [T]he writings of the men who published the First London Confession demonstrate that they were committed to the same kind of Covenant Theology that is more explicitly articulated in the Second London Confession. John Spilsbury, sometimes suggested as the author of the First Confession, writing in his 1643 book A Treatise Concerning the Lawful Subject of Baptisme, said on the very first page of the text, “As the Scriptures being a perfect rule of all things, both for faith and order; this I confesse is a truth. And for the just and true consequence of Scripture, I doe not deny; and the covenant of life lying between God and Christ for all his elect, I doe not oppose: and that the outward profession of the said Covenant, hath differed under severall Periods, I shall not deny.” No Substantial Theological Difference between the First and Second London Baptist Confessions
Though the word “covenant” is not used extensively in the [1644] document, the concept is at the very root of the theology described. After an introductory paragraph and several important statements about God, his purposes in the world, and the centrality of Scripture, paragraph x explicitly introduces the language of “covenant.” We are told that Jesus Christ (who is the theme of Scripture, paragraphs viii and ix) is the “mediator of the new Covenant, even the everlasting covenant of grace. Covenant Theology in the First and Second London Baptist Confessions, Recovering a Covenantal Heritage
Christ is the one and only federal head of the covenant of grace, the New Covenant... [T]he covenant of grace is the retro-active application of the New Covenant... The fact that we see this redemption promised and typified from the fall onward has led Reformed theologians to see God’s grace extending into history prior to the incarnation and death of Christ. Where God’s grace extended into the past, it came by way of covenant, wherein Christ’s blood of the New Covenant was retroactively applied to those who believed in the promise, and that retroactivity of the New Covenant was and remains distinct from the Old Covenant. Thus, Christ’s people have always been those who were promised to him by the Father, and it is those people for whom he spilled his blood. Reformed Baptist Covenant Theology and Biblical Theology, in Recovering a Covenantal Heritage, p. 487, 490Nehemiah Coxe
During the time of the law… [t]he children of God after the Spirit (though as underage children they were subject to the pedagogy of the law, yet) as to their spiritual and eternal state, walked before God and found acceptance with him on terms of the covenant of grace… this spiritual relationship to God [was] according to the terms of the new covenant which the truly godly then had[.] Covenant Theology from Adam to Christ, p. 133Samuel Renihan
The language of administration is extremely nebulous and problematic. Many responses to the above videos and data [referring to 1689federalism.com] have pushed back by saying that the old covenant(s) were means through which OT believers obtained salvation, and thus were “Administrations” in the sense of “getting thing A to person B.” Surely that is the case. LBCF 8.6 confesses this… But while the use of administration in the WCF includes the notion of “getting thing A to person B,” its use of “Administration” refers more fully to “a diverse manner of dispensing, and outward managing the making of the covenant with men, but the covenant was still one and the same, clothed and set forth in a diverse manner, and did no other ways differ then and now, but as one and the self same man differeth from himself, cloathed sutably one way in his minority, and another in his riper age.” [David Dickson, Therapeutica Sacra (Edinburgh: 1697), 142.] The administration is the outward visible form of covenantal life and organization… The question is, was the old covenant a visible organizational form of covenantal life for the covenant of grace? The question is not, were the benefits of Christ’s mediation available in the old covenant? All are agreed on the second question. It is the first question that needs careful answering. This is the difference between the substance of the covenant of grace being revealed in the old covenant and actually being the old covenant in an older form. Particular Baptists and the Substance/Administration DistinctionJeffery Johnson
The 1689 does not claim that the Mosaic Covenant was an administration of the covenant of grace. Rather, it simply says that the covenant of grace was innately revealed in the protoevangelium (Genesis 3:15), and then with greater clarity it was revealed throughout the progression of the Old Testament dispensation until it came to its fullest manifestation in the New Testament: “This covenant is revealed [not established] in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by further steps, until the full discovery thereof was completed in the New Testament” (7:3). More explicitly, the 1689 says that the covenant of grace, which was established by the blood of Jesus, was retroactive during the Old Testament dispensation: “Although the price of redemption was not actually paid by Christ until after His incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages” (8:6). This is in agreement with Benjamin Keach who said: “All believers, who lived under the Old Testament, were saved by the covenant of grace, which Christ was to establish.”2 This implies that the covenant of grace is identical to the New Covenant. So rather than the covenant of grace being established through various administrations of the different covenants of the Old Testament (Abrahamic, Mosaic, and Davidic), it was established by Christ in the New Covenant. Therefore, Old Testament believers were saved by faith in Christ, in the same way New Testament believers are saved by faith in Christ. Or as paragraph 3 states: “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” (7:3). The Confession of 1689 and Covenant TheologyPascal Denault
The covenant of grace is, simply put, salvation by grace alone, by faith alone, through Christ alone... The Epistle to the Hebrews attributes directly to the grace of the New Covenant (the covenant of grace), the salvation of those who were called since the fall:[Link to this Question]And for this reason He is the mediator of a new covenant, in order that since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance (Hebrews 9:15).
Even if the sacrifice of the covenant of grace by which all blessings proceed was not shed till long after the promise was made, many had already been called and did possess by faith the eternal inheritance. The retroactive efficacy of the New Covenant is one of the main reasons why many Particular Baptists equated the covenant of grace with the New Covenant... Where Was the Covenant of Grace During the Old Covenant Time? If the Old Covenant was not an administration of the covenant of grace what was it and where was the covenant of grace during this time? The first part of LBC 7:3 answers this question: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…
The 1689 federalism replaced the paedobaptist concept of one covenant of grace under different administrations by the one covenant of grace revealed by farther steps model... The New Covenant is the concrete manifestation of the heavenly realities in the visible world. It’s only by this covenant (New Covenant) that the eternal inheritance (eternal covenant of redemption/covenant of grace) is given (Hebrews 9:15). The confession ends this section by affirming that “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”. Thus, from all time, all those that were saved, were saved by the grace offered in the New Covenant in Jesus Christ. Before it was established in the form of a covenant sealed in the blood (Hebrews 13:20) it was revealed by a promise guaranteed by God’s oath (Hebrews 6:17). This covenant of grace revealed and concluded in history is founded on the eternal covenant between the Father and the Son for the redemption of the elect. It is the exclusive source of salvation according to what Scripture expressly declares: “there is salvation in no one else; for there is no other name under heaven that has been given among men, by which we must be saved” (Acts 4:12). From the Covenant of Works to the Covenant of Grace
This is the meaning of the word nenomoqe>thtai: “established,” say we; but it is, “reduced into a fixed state of a law or ordinance.” All the obedience required in it, all the worship appointed by it, all the privileges exhibited in it, and the grace administered with them, are all given for a statute, law, and ordinance unto the church. That which before lay hid in promises, in many things obscure, the principal mysteries of it being a secret hid in God himself, was now brought to light; and that covenant which had invisibly, in the way of a promise, put forth its efficacy under types and shadows, was now solemnly sealed, ratified, and confirmed, in the death and resurrection of Christ. It had before the confirmation of a promise, which is an oath; it had now the confirmation of a covenant, which is blood. That which before had no visible, outward worship, proper and peculiar unto it, is now made the only rule and instrument of worship unto the whole church, nothing being to be admitted therein but what belongs unto it, and is appointed by it. This the apostle intends by nenomoqe>thtai, the “legal establishment” of the new covenant, with all the ordinances of its worship. Hereon the other covenant was disannulled and removed; and not only the covenant itself, but all that system of sacred worship whereby it was administered. This was not done by the making of the covenant at first; yea, all this was superinduced into the covenant as given out in a promise, and was consistent therewith. When the new covenant was given out only in the way of a promise, it did not introduce a worship and privileges expressive of it. Wherefore it was consistent with a form of worship, rites and ceremonies, and those composed into a yoke of bondage which belonged not unto it. And as these, being added after its giving, did not overthrow its nature as a promise, so they were inconsistent with it when it was completed as a covenant; for then all the worship of the church was to proceed from it, and to be conformed unto it. Then it was established. Hence it follows, in answer unto the second difficulty, that as a promise, it was opposed unto the covenant of works; as a covenant, it was opposed unto that of Sinai. This legalizing or authoritative establishment of the new covenant, and the worship thereunto belonging, did effect this alteration. (Exposition of Hebrews 8:6) The first solemn promulgation of this new covenant, so made, ratified, and established, was on the day of Pentecost, seven weeks after the resurrection of Christ. And it answered the promulgation of the law on mount Sinai, the same space of time after the delivery of the people out of Egypt. From this day forward the ordinances of worship, and all the institutions of the new covenant, became obligatory unto all believers. Then was the whole church absolved from any duty with respect unto the old covenant, and the worship of it, though it was not manifest as yet in their consciences. (Exposition Hebrews 8:10)Thus the church began as soon as God began to redeem lost sinners through the promise of the New Covenant (Gen. 3:15), which was efficacious to save, bringing an individual into the invisible church. But it was not until the New Covenant was formally established that the visible church was instituted with its own worship and governance. Consider Samuel Waldron's Exposition of the 1689 Confession on this point:
Does the Bible teach that this universal church consists of all the elect? Here a distinction is crucial. The church is the final, organized, earthly expression of the people of God. We must distinguish between the church as an institution and the church as the people of God. Such a distinction enables us to do justice to portions of the New Testament which are frequently misinterpreted. There was a very important sense in which the church began as an institution and organism in the complex of events surrounding Christ's first advent. There was a sense in which historically the church began in the vents of Christ's earthly ministry, death, resurrection and pouring out of the Spirit. The apostles of Christ are the historical foundation upon which Christ is now building his church (Matt. 16:18; Eph. 2:20; Heb. 12:18-24). The future tense in the statement of Christ, 'I will build my church', may, therefore, be given its natural force. Though Israel was a type of the church (Rom. 2:28-29; 1 Cor. 10:18; Gal. 6:16; Phil. 3:3) and though the church is the new Israel of God and the fulfillment of prophecy (Acts 2:16; 15:14-18; 1 Cor. 10:11; Gal. 6:16; Eph 2:12-19; Heb. 8:7-13), it is true that the church as an institution and organism did not exist in the Old Testament. These truths contradict the tendency of some strains of covenant theology to flatten the difference between the church and Israel in the interests of paedo-baptism. On the other hand, the church is the climactic earthly expression of the people of God. Thus language is frequently used which equates the church with all those in union with Christ. The church is the body and bride of Christ (Eph. 1:22; 4:11-116; 5:23-27, 29, 32; Col. 1:18; 2:4). Furthermore, the bride of Christ is composed in the last day of the saved from every age (Eph. 5:27; Rev. 21:9-14; note also Matt. 8:11-12; John 10:14-17; Heb. 11:39-40). Thus the church will one day be composed of all the redeemed. As the people of God, the church does consist 'of the whole number of the elect'. These considerations refute Dispensationalism with its church/Israel distinction and its denial that the Old Testament saints are part of the church.For more, see Tom Ascol's Toward a Confessional Doctrine of the Church (3-Part Video). [Link to this question]
However one views the Mosaic Covenant, it cannot be a republication of the Covenant of Works as it stood with Adam. This is so for at least two reasons: first, Adam was sinless; and second, Adam represented others. Israel was neither sinless nor representative of others. So if we view the Mosaic Covenant as republishing something of the Covenant of Works, it cannot be the essence and substance of that covenant on its original terms. It may be (and I think it is) a republication of certain principles of the original Covenant of Works, but for different purposes than initially given. -Richard BarcellosWhile holding that the Mosaic Covenant was a covenant of works, meaning it operated upon the works principle, 17th century particular baptists varied on what reward was offered by the Mosaic Covenant. Nehemiah Coxe agreed with John Owen that the Mosaic Covenant was only about temporal life in the land of Canaan, not eternal life. This is the view articulated in the videos on this site. Others said it potentially offered eternal life for perfect obedience. This is the view articulated by Jeffery Johnson. For much more on this question, including extensive interaction between these two views by modern proponents, please see Republication, the Mosaic Covenant, and Eternal Life [Link to this answer]
Throughout this time [1640s and 1650s], a core model of Particular Baptist covenant theology developed. The covenant of grace was a covenant of sure salvation for all of God's elect. The covenant of circumcision was a covenant of works for Abraham's physical descendants intended to set them apart as the people from whom the promised seed of the woman would be born. The old covenant made salvation known through typology, though the types are distinct from the antitype. When Christ was born, the national covenant of works was aborgated and the new covenant remained alone, the antitype eclipsing the type. From Ritor to Cheare and Steed, the Particular Baptists presented a united but diversely presented covenant theology... For the rest of the seventeenth century it was expanded by the Particular Baptists with considerable continuity and minimal diversity. The key difference between these confessions [WCF and 2LBC] is the Particular Baptists' complete avoidance of distinguishing the covenant of grace into two historical administrations. In their "quill-skirmishes," the Particular Baptists had repeatedly rejected the idea that the old covenant was the covenant of grace in a different form. Their typology distinguished the covenant of grace from the earthly national covenants made with Abraham and Moses. The hermeneutics they employed were not those of the continental Anabaptists, but of the Reformed tradition as exemplified by theologians from Ursinus to Cameron. The old covenant was distinct from the covenant of grace, but subservient to the covenant of grace. In their Confession, the Particular Baptists directly tied the covenant of grace to the gospel. Where the gospel is found, there is the covenant of grace. As the gospel was progressively made known throughout history, the covenant of grace was progressively made known throughout history. The covenant of grace should not be flattened into two administrations, oversimplifying its progressive revelation and complex relationship to the old covenant. Rather, the covenant of grace should be seen through "farther steps." Through the gospel, it permeated the entire Old Testament form the promise of the seed of the woman to "the full discovery thereof" in the New Testament. And all the elect were saved by this covenant. The language is carefully broad and specific at the same time. Any of the Particular Baptists' opponents could have subscribed to these statements. Many paedobaptist treatises dedicated great detail to the progressive historical development of the covenant of grace, often subdividing the two administrations of the covenant of grace into narrower periods. The difference between the confessions, then, has less to do with what the Particular Baptists said, and more to do with what they did not say. The model they confessed was not so exclusively or distinctively Baptist that others would disagree with it. But they clearly refused to commit themselves to the more common, and at times unclear, vernacular of substance and administration... Though the Particular Baptists' choice of words clearly reflects their model of the covenant of grace, it is possible that this chapter of the Confession was written broadly, not just to avoid unnecessarily distancing themselves from Presbyterian and Congregational allies, but also to fit varying thought on this subject within the Baptists themselves. This is something they were willing to do. For example, they "purposely omitted the mention of things" relating to open and closed membership. The historical context of the confession lies in the London Baptist' cooperation with the Broadmead Bristol Baptist church, an open-membership church. One of the pastors of the Bristol church, Thomas Hardcastle, whom Kiffen and Coxe had been asked to ordain but could not due to their dealing with Collier, taught a model that differed from most of the Particular Baptists. He contended that the old covenant was the covenant of grace.... but his views were taught privately and not published... Even Cheare, Steed, Hutchinson, and Delaune, despite their confusing language, rejected this idea. The language of 2LCF 7.3 is broad enough that while it confesses a covenantal model that intentionally departs from standard paedobaptist federalism, it seems to do so in a way that allows for some diversity of thought and expression. (147, 326, 187-191, 327)[Link to this answer]
1._____ The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all. ( Hebrews 12:23; Colossians 1:18; Ephesians 1:10, 22, 23;Ephesians 5:23, 27, 32 ) 2._____ All persons throughout the world, professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints; and of such ought all particular congregations to be constituted. ( 1 Corinthians 1:2; Acts 11:26; Romans 1:7; Ephesians 1:20-22 ) 3._____ The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name. ( 1 Corinthians 5; Revelation 2; Revelation 3; Revelation 18:2; 2 Thessalonians 2:11, 12;Matthew 16:18; Psalms 72:17;Psalm 102:28; Revelation 12:17 )The difference in our understanding of the visible church is that we make a distinction between de jure and de facto membership. To understand this distinction, please see Church Membership: De Jure or De Facto? [Link to this answer]
