Westminster Fellowship July 2026

Thomas Cross, Public domain, via Wikimedia Commons

I don't always mention the Westminster Fellwoship but I was there yesterday and it was a particularly good one. Around twenty gathered to hear Dr Garry Williams from London Seminary on the Davidic covenant and, as one would have expected, it was incisive and stiimulating as he interected with the Bible and the literature. His main focus was on a 1657 work called Mysterium & medulla bibliorum, the Mysterie and Marrow of the Bible by Francis Roberts (see above). We normally make our own arrangements for lunch but Henry Dixon arranged fro us to have sandwiches together and that worked well. This is my last official Westminster Fellowship (although I have agreed to speak next year). Once I am in Wales I am not sure if I will travel up (although Jeremy Bailey does regularly). I am also thinking through the while question of retired ministers and fraternals and conferences.

Bragg on the covenanters

I notice that tomorrow morning at 9 am on Radio 4 Melvyn Bragg has an In our time on the covenanters. Should be interesting. The "experts" are Roger Mason, Laura Stewart and Scott Spurlock.

Covenant Theology at the John Owen

It was possible once again this week to sit in as an auditor for a series of lectures from Garry Williams on Covenant Theology. There was a  bumper turn out of some 14 men, most of whom are doing the MTh course. Garry's approach was to give us his notes with a series of questions which we worked through as well as tackling a number of set texts (by Boston, Petto, etc) presented by the students working for credits. It was great to work through the material on the various covenants trying to come to some conclusions on the various issues. If they repeat the course, it is one well worth attending.

Baptist Covenant Theology

There are a number of books on covenant theology available at present. Just a few of them are actually by Baptists! This one is a composite thing beginning with a long article by Earl Blackburn and shorter ones by Fred Malone (Hermeneutics) and Walt Chantry (works, imputation and baptism). It is a real joy to read a book where you agree with almost everything unlike the usual experience where the Presbyterian suddenly heads off in a direction that you have no wish to go in. The book is really worth reading. It not only has the baptism debate in mind but also dispensationalism and new covenant theology, a movement that is quite strong among Baptists. The book accepts the existence of a covenant of works. Chantry links Jonathan Edwards with the views of John Cameron on page 122. It might be useful to know more about that.

Living in God's Two Kingdoms

If you think I'm not reading Christian books any more, that is not the case. I'm just finishing David VanDrunen's Living in God's Two Kingdoms. On Monday we will be discussing it at the Theological Study Group at the John Owen Centre. This is a rewrite of the professor of systematic theology and ethics at Westminster Seminary California's thesis and makes for interesting and persuasive reading. As he suggest many Christians probably work on the basis he advocates. I found it quite persuasive, although being ignorant of some of the issues I'm sure there are flaws with some of his arguments.

The “two kingdoms” approach to Christianity and culture is grounded in creation and what believers hold in common with unbelievers, not to do with eschatology as transformationists prefer.

After a survey of the current scene VanDrunen divides his book into three parts. First, in First Things and Last Things he expounds biblical teaching on Adam’s role in God’s plan and how Jesus fulfils that role as the last Adam. Redemption is not “creation regained” but “re-creation gained”. Believers do not now take up Adam’s task and do it right but celebrate the fact Christ has accomplished the task.

Next in Living in Babylon we look at sojourning in the Old and New Testaments. We live in both the “common kingdom” of the Noahic covenant and the “redemptive kingdom” established through the Abrahamic covenant.

Part Three, Christian Life in Two Kingdoms explores the practical application of his theological vision. Chapter 6 discusses the role of the church in the Christian life (corporate worship, ethics, ministerial authority, etc). Chapter 7 looks at the two kingdoms idea in the areas of education, vocation and politics.

Carey Conference 2012 08

Sam Waldon's final paper looked at the universal work of the Spirit in the new covenant. He had three points

1. The emphasised dissimilarity of the new covenant

Some writers on the covenant emphasise similarities to such a point that there seems to be no dissimilarity 

2. The precise superiority of the new covenant

Often commentators from Calvin on say that the newness of the new covenant is simply quantitative not qualitative. Surely though when it says that all will know God under the new covenant that is the difference. Under the old covenant there were many who were not saved. That is not the character of the new covenant. Under the new covenant there must be repentance - something not required under the old covenant. Similarly, spiritual sight and spiritual circumcision is now necessary which was not the case before.  Sonship was quite a differen thing too. Mt 3, John 1, Php 3, Rom 8, 9, etc)..

The old covenant people are a physical nation while the new covenant people re a spiritual people.

3. The ulitmate fulfilment of the new covenant.

Presbyterians say that the new covenant church is very similar to the old covenant community. Part of the difficulty here is the need to remember that the ne covenant is not yet consummated. There is more to come. in the presnet age the promises are being fulfilled but there is more to come. The importance of this is that we are not now looking back to old Jerusalem and its mixed multitiude for our model but forward to new Jerusalem for it.

Applications

1. The fundamental importance of a regenerate church membership

2. The biblical necessity of believers baptism

3. We learn here a fatal flaw in arguments for paedobaptism

4. The glorious privilege of being a member of a new covenant church

Carey Conference 2012 06

We had a second session with Sam Waldron today, which I chaired. We came this time to the grace of the new covenant and there were again three points.

1. The covenant's sovereign determination

In Jeremiah 31 rather than the "if" of Exodus 19 we have ten shalls or wills.

2. The covenant's unbreakable character

The old covenant was broken by the people even thought it was in some sense a gracious covenant. The new covenant is one that will niot be broken. The problem with the Old Covenant was the unbelief of the people.  There isa sense in which the new covenant is unconditional but there is a sense in which it is not. Our problem is God's wrath against sin rather than sin itself.

3. Its mediatorial guarantor -Christ.

All this points to the deficiency of an Arminian vision of grace, the need not to be embarrassed by the doctrines of grace and the centrality of Christ.

Good stuff once again.

Carey Conference 2012

This evening we had the privilege of hearing the first of three papers on the new covenant from our US visitor, Sam Waldron. He spoke tonight of the necessity of the law in the new covenant. Focusing on Jeremiah 31 he tackled these questions: 

1. About what law is God speaking?

He is speaking about a law written by the finger of God on tablets of stone, the moral law as summarised in the Ten Commandments. 

2. What is meant by the writing of that law on the heart?

It is important that we correctly understand what the Bible means by heart.

1 The seat and centre of the affections and the convictions (Rom 5:5, 9:2, 10:9, 10, etc, etc)

2 the source and spring of our words and actions (Prov 4:23, 24, Lk 6:44, 45, etc)

To have God;'s law written on hearts is to be convinced of its holiness and authority, to be controlled by its wisdom and instruction, etc, etc.

Not perfectly but truly this is how the Christian lives.

3. For what reason is the law written on the heart?

There is no being in the new covenant without this. There is no knowing God or forgiveness without this. This is how God is their God.

Observations

1. An essential goal of the gospel is the writing of the Law on the heart.

2. An essential accompaniment of true faith is a new heart deep delight in the law.

3. This does not mean that we no longer need to be guided by the objective dictates and authority if the Word but the very opposite. It is rather to love adn delight in the Law. Cf Ps 19, 119, Prov 28:9, etc.
4. Jeremiah 31 supports the threefold division of the Law and the third use of the Law.
5. It indeed upholds the confessional threefold division of judicial, ceremonial and moral law

Carey Conference 2012 02

The Comedy of the Covenants

The second paper at Carey this year was from Martin Salter, an Oakhill graduate and an assistant pastor in Bedford. He gave us this outline to his helpful talk:

1. A covenant is ...

“A covenant of God with man, is an agreement between God and man, about the way of obtaining consummate happiness.” (Witsius)

"A covenant is a bond in blood sovereignly administered." (O Palmer Robertson)

"It is an oath-bound and oath-certified assurance of irrevocable grace and promise." (John Murray)

2. Story of the covenant ...

a. We traversed briefly the biblical story of the covenants

b. The newness of the new covenant

i. Calvin points up four antitheses from 2 Cor 3

external/internal; death/life; condemnation/righteousness; temporary/eternal
ii. Particularity and universality (Acts 2; Hebrews 8)
iii. Owen's five differences (Hebrews 8:6) - clearer, more gracious, immediate, spiritual, extensive.
"all with whom this covenant is made are effectually sanctified, justified and saved."
c. Dangers of reductionism or over-distinction within the "covenant of grace".

3. Signs of the covenant

Circumcision, baptism and the relationship between the two (Colossians 2:11, 12). This is the classic passage that is supposed to show that baptism of infants replaces circumcision. Rather Paul is talking about regeneration. Spiritual baptism replaces physical circumcision. One problem here is the fact that circumcision continued after baptism. 

4. Objections

a. Is God less kind? (Zwingli) But is it less kind? He misses the radical newness.

b. Acts 2:39 - the promise is for you and your children  The promise is that if we repent and are baptised we will be saved.

c. Warning passages (eg Hebrews 10). There are difficulties here but they are not suggesting that it is possible to fall from the covenant. God uses means to keep his children in line and it is the way language works that provides the key to such passages. (Cf 2 Peter 2:1).

5. Critiques

a. Everyone is a credo-baptist in practice

b. Consistency of paedo-baptists

The Larger Westminster Catechism is inconsistent.

Cf Stoddard's halfway covenant, Berkhof's "dual aspect", presumptive regeneration (Canons of Dort), federal vision.

6. Conclusions

A story which moves from one degree of glory to another -  a better story

A consistent covenant theology is a Baptist covenant theology

Perhaps the most helpful thought was that every covenant has a obligatory element (in the new covenant Christ meets it).

New Book for Reformed Baptists

Jeremy Walker draws attention to a new book on covenant theology by Greg Nichols here. The perspective is a rare Reformed Baptist one.

52 JC No 39

This comment (on Psalm 105:8) is again prompted by Joel Beeke.

As Abraham was the first who was called when he was mingled with idolaters, the prophet begins with him. He, however, afterwards declares that the covenant was also confirmed in the hand of his son and his son's son. God then deposited his covenant with Abraham and by solemn oath engaged to be the God of Abraham's seed. To give greater assurance of the truth of his promise, he was graciously pleased to renew it with Isaac and Jacob. The effect of extending it in this way is that his faithfulness takes deeper hold on the hearts of people. Also, his grace, when it is thus testified to on frequent recurring occasions, becomes better known and more illustrious among men. Accordingly, it is here declared by gradation how steadfast and immoveable this covenant is; for what is affirmed concerning each of the patriarchs belongs equally to them all.

It is said that God swore to Isaac. But had he not sworn to Abraham before? Undoubtedly he had. It is also said that it was established to Jacob for a law, and for an everlasting covenant. Does this mean that the covenant was previously only temporal and transitory, and that then it had changed its nature? Such an idea is altogether at variance with the meaning of the sacred writer. By these different forms of expression he asserts that the covenant was fully and perfectly confirmed, so that, if perhaps the calling was obscure in one man, it might be more evident, by God's having transmitted the testimony of it to posterity; for by this means the truth of it was the better manifested. Here again we must remember that God with great kindness considers our weakness when, both by his oath, and by frequently repeating his word, he ratifies what he has once promised to us. Our ingratitude then appears the fouler in disbelieving him when he not only speaks but also swears.

Affinity 06

Our final paper was by Michael Horton (Westminster West) in which he proposed the idea of two sorts of covenant in Scripture - the royal or unconditional grant and the more contractual sort. Using, surprisingly, Jewish and Roman writers (including the present Pope!) he explores this approach which looks to be a useful hermeneutical tool.

In introducing the paper, the danger of looking for a distinctively Reformed theology of everything was highlighted. If we do that we will miss contributions from elsewhere eg the threefold use in Aquinas, covenant ideas and the third use of law in Melanchthon. Calvin was not innovative but more nuanced than Luther (Melanchthon was too). Luther begins by following Aquinas and thinking in OT/NT terms but with Melanchthon's help he comes to his law/gospel thinking. It is important to see that in Calvin both continuity and discontinuity exist. For Calvin, in redemptive historical terms law and gospel are opposites. As for being a principle of life, here he synthesises.

Calvin was still a child of Christendom and so instinctively he upheld the principle of general equity. On usury – Luther preached against it from Exodus but Calvin did not and calls for love to one's neighbour. He actually says these laws are obsolete.
The irony is that just when so many non-reformed are recognising two types of covenant we Reformed are fudging it.
The paper goes to RC and Jewish writers who see covenant of works/grace distinction. John Levenson notes that today's Judaism is not the same as in Second Temple Judaism. He makes clear unconditional grant and contractual yet says the always louder Sinai absorbs Zion thinking.
David Novak on ethics, emphasises the idea of conscience – a covenantal connection. Jews must keep the law but Gentiles have responsibilities too.
How interesting that Horton finds so much in Jewish and RC writers. The Abrahamic and Sinaitic difference is accepted by Ratzinger.
Questions for clarification

Genesis 15 and 17 look conditional. It looks as though circumcision is a condition. But the point is that the giving of the covenant does not depend on doing something – unlike the “If you do this I will do this” type. Circumcision is a partial cutting off, not a whole cutting off (as in the cross).

Novak says that Gentiles are under the Noahic (Noahide) Covenant (which doesn't include the law's first table). It equals natural law.
The idea of one covenant of grace with different administrations is common and fits here. Think of an over arching Abrahamic covenant with the Mosaic as a subordinate and temporary covenant of works not separate from the administration and fulfilled in Christ. The blood splashed on the people signifying their taking responsibility not as a sign of a redemptive covenant. The national covenant is conditional but there are unconditional promises too. Hodge though he says the Mosaic covenant was gracious adds that there is a works element.
Another question was whether Horton would preach on the Decalogue and the importance of the preface anchoring it in grace. In what way is the law not conditional eg Sabbath? Bavinck says that the Covenant of grace is unconditional in basis but not in operation.
Horton explained that he no longer takes the "Calvin Kline" (!) view on the Sabbath as published in his book on the Ten Commandments.
Is the Law an expression of God's character? Not of his necessary character but of his activity.
Just as we were about to leave the subject of angels was raised and how God deals with them.

Hymn of the week 29

It's quite a while since we had one of these. I went looking for this hymn for Sunday in New Christian Hymns and found it wasn't there. It is in Grace. Written by one Richard Lee, it doesn't seem to be very well known.

Far beyond all comprehension
Is Jehovah's covenant love;
Who can fathom its dimension
Or its unknown limits prove?

Ere the earth upon its basis
By creating power was built,
His designs were wise and gracious
For removing human guilt.

He displayed His grand intention
On the mount at Calvary,
When He died for our redemption,
Lifted high upon the tree.

O, how sweet to view the flowing
Of His soul-redeeming blood!
With divine assurance knowing
That it made my peace with God.

Freely Thou wilt bring to heaven
All Thy chosen, ransomed race,
Who to Thee, their Head, were given
In the covenant of grace.