Nehemiah Coxe issues a warning and a plea To those that live in their sins,.
Philip Cary responds to… Objection! There’s grace in every covenant!.
Did the framers of the 1677/1689 Second London Baptist Confession reject a covenant of works made with Adam? Sam Renihan says, “NO.”
The covenant of works in the 1677 London Baptist Confession.
Philip Cary answers the question, How can we enjoy the wonderful benefits that are ours in the new covenant?
One of the key differences between the Covenant Theology of the framers of the 1689 London Baptist Confession of Faith and that of the Westminster Confession has to do with the nature of the Covenant of Grace, that is, the covenant through which sinners are saved. The Westminster Confession presents the view of one over-arching Covenant manifested in several historical covenants (e.g. Abrahamic, Mosaic, New). The 1689 Confession, on the other hand, maintains that prior to the formal establishment of the New Covenant at the time of Christ, the “covenant of grace” consisted only in the form of gospel promises revealed “by farther steps” throughout biblical history. If an individual living before Christ believed these promises, he was redeemed by the future spilled blood of Christ just as surely as believers living today.
Nehemiah Coxe answers the question, Was there an old covenant administration of the covenant of grace?.
When was the institution or outward administration of the Covenant of Grace first established?
(Hint: It wasn’t with Abraham.)
The Particular Voices blog presents some more evidence of Nehemiah Coxe’s likely editorship of the Second London Baptist Confession of Faith. If this is correct, then modern readers would do well to study Coxe’s works in order to better understand the intended meaning of the Confession, particularly the parts pertaining to God’s covenants.