History Proves Established Churches Are Vile, Viciously Persecute Heretics, and Corrupt the State, the Church, and the People

 


A Publication of Separation of Church and State Law Ministry.


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Jerald Finney
Copyright © February 9, 2018


The church proceeded under the New Covenant, whereas the Jewish theocracy operated under the Mosaic covenant. Isaac Backus, in pointing out that Jesus did away with the Old Testament Covenant of Law, wrote:

  • “When our Savior came, he fulfilled the law, both moral and ceremonial, and abolished those hereditary distinctions among mankind. But in the centuries following, deceitful philosophy took away the name which God has given to that covenant, (Acts vii.8) [the covenant of circumcision] and added the name Grace to it; from whence came the doctrine, that dominion is founded in grace. And although this latter name has been exploded by many, yet the root of it has been tenaciously held fast and taught in all colleges and superior places of learning, as far as Christianity has extended, until the present time; whereby natural affection, education, temporal interest and self-righteousness, the strongest prejudices in the world, have all conspired to bind people in that way, and to bar their minds against equal liberty and believer’s baptism.”[i]

The New Covenant established a spiritual kingdom, not an earthly kingdom. New Testament Church principles make clear that the church, made up of local independent assemblies, are to remain separate from the world and that union with the world combines the holy with the unholy. Satan is the god of this world and controls the world system. Combining church and state combines God’s set apart assemblies with the world system. Corruption is inevitable when church and state are intermixed.

As history shows, the official corrupted “churches” were vile to the core. For over a thousand years, the Catholic Church (starting in the early fourth century) was the only established church. The reformers became especially aware of the corruption within the Roman “church.” However, after successfully breaking the Catholic monopoly, they brought with them many of the heresies of their harlot mother. When established themselves, they, for example, continued the vicious persecution of “heretics.”

To quote a great Bible teacher: “The church that sets out to spiritualize the world will soon find that the world will secularize the church. When wheat and tares compromise, it is the wheat that suffers. Light and darkness, right and wrong, good and evil, truth and error are incompatibles, and when they compromise it is the light, the right, the good, and the truth that are damaged”[ii]

Separation is a Biblical principle that runs throughout scripture. Holy means set apart for God. You cannot bring that which is holy and unholy together without making the holy things unholy. Holy things combined with unholy things do not make the unholy holy. It always makes the holy unholy. Being around someone who is sick may make a well person sick. Being around a well person won’t make a sick person well. If you are grounded and touch the ground and a power line at the same time, you are cooked. If you try to touch God and touch the world, you will be corrupted.

The Holy Bible, the basic source for all truth, proclaims: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God: as God hath said, I will dwell in them and walk in them: and I will be their God, and they shall be my people. Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. And will be a Father unto you, and ye shall be my sons and daughters saith the Lord Almighty.”[iii]

Just as the union of church and state corrupted the Roman “church” and society, it also corrupted the established Protestant churches and the nations which had established Protestant churches.


Endnotes

[i] Isaac Backus, An Abridgement to the Church History of New England (Boston: Harvard University, 1804; reprinted. 1935), p. 136. cited in Beller, America in Crimson Red…, p. 446.

[ii] W. Graham Scroggie, born 1877, twelve times the Bible teacher at the famous Keswick, England conference, They Knew Their God, Vol. 5, 194 cited in The Berean Call, February 2006, p. 5, available at www.thebereancall.org.

[iii] 2 Co. 6.14-18. The doctrine of separation is taught extensively in the Word of God.

Persecution: A Consequence of Covenant Theology


A Publication of Separation of Church and State Law Ministry.


If you miss one part of the puzzle that is being put together in these studies, you will never see and understand the whole picture.


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Jerald Finney
Copyright © February 9, 2018


Puritans hung 4 Quakers for returning to Massachusetts after being banished for their religious beliefs.

Covenant Theology has had clear consequences. Roger Williams pointed out, concerning religious persecution based upon Covenant Theology: “He [that is, the established churches] that kills and he [those defined as heretics by the established churches] that is killed, they both cry out, ‘It is for God, and for their conscience.”[i] Only one side can be right, and the Bible shows that side to be the persecuted Baptists. Both protestants and papists, Williams continued, “pretend they have spoke with Moses and the prophets, who all, say they, before Christ came, allowed such holy persecutions [and] holy wars against the enemies of holy church.”[ii]

It is impossible for a Gentile nation prior to the return of Christ to operate as a true theocracy. As seen in Section I, Chapter 6 of God Betrayed (which is published online in an edited version), a theocracy is a “Government of a state by the immediate direction of God; or the state thus governed.” All alleged “Christian” theocracies (church over state, state over church, or a combination of church and state; called ecclesiocracies by the author) are only poor imitators of the one true God-ordained theocracy in Israel. God never told the church to work with the state, over the state, or under the state.

Israel, the only theocracy which has ever existed, operated as a theocracy only until the Israelites rejected God and demanded a king, and God acted on their request and gave them King Saul. In the theocracy, all ten of the commandments were enforced. While operating as a theocracy, Israel was directly under God, and God initially spoke directly to the leaders of the nation of Israel. After God allowed Israel, at Israel’s request, to be ruled by a king, the Jewish religion and the civil government no longer worked together, although God spoke to the kings of Israel through his chosen prophets.

God no longer speaks directly to leaders of civil government, to the leaders of church government, or to others. He speaks to believers, led by the Holy Spirit, through His Word, the Bible. This is consistent with the fact that He only ordained one theocracy, Israel, prior to the second return of Christ. Yet Covenant Theology united church and state, with the church taking the place of God in speaking directly to the civil government. As a result, the “church” used the strong arm of the state to enforce its own particular brand of religion, or the state itself enforced its preferred religion. The only way to justify such a union is to use a false interpretation of Scripture, an interpretation which, since it is based upon Satan’s principles, must have been developed by Satan himself and implemented either by his children or by children of God who were not walking in the spirit according to knowledge.

The beating of Obadiah Holmes by the Puritans in Massachusetts

The most noticeable and atrocious consequence of all church-state and state-church unions has been the confiscation of property, dissemination of lies about “heretics” as defined by the state-church, and other persecutions such as the beating, torture, imprisonment, and killing of untold millions of people who have dissented from the views of the state-church. The ultimate result of church-state or state-church alliances is always the same—the alliance of church and state called for by a perverted interpretation of Scripture forces others to profess allegiance to the doctrines of the official church under penalty of persecution, thereby attempting to stamp out those who practice free will. The state-church or church-state enforces its own peculiar doctrines including all of the Ten Commandments among which are the first four commandments which deal with man’s relationship to God. In effect, it requires many to be dishonest with both man and God. Since no one can be forced to choose to believe a particular religious belief in their heart, a lot of religious hypocrites are thereby created.


Endnotes

[i] Roger Williams and Edward Bean Underhill, The Bloudy Tenent of Persecution for Cause of Conscience Discussed and Mr. Cotton’s Letter Examined and Answered (London: Printed for the Society, by J. Haddon, Castle Street, Finsbury, 1848), p. 33, First published in 1644.

[ii] Ibid., p. 34.

Dispensationalism Correctly Explains the Covenants of Law and Grace


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Jerald Finney
Copyright © February 9, 2018


Dispensationalism correctly explains the Covenants of Law and Grace. God made a covenant with the children of Israel called the Mosaic Covenant. The Mosaic Covenant of Law applied to an earthly people.

The Mosaic Covenant (1) given to Israel (2) in three divisions, each essential to the others, and together forming the Mosaic Covenant, viz.: the Commandments, expressing the righteous will of God (Ex. 20.1-26; the ‘judgments,’ governing the social life of Israel (Ex. 21.1-24.11); and the ‘ordinances,’ governing the religious life of Israel (Ex. 24.12-31.18). These three elements form ‘the law,’ as that phrase is generically used in the New Testament (e.g. Mt. 5.17, 18). The Commandments and the ordinances formed one religious system. The Commandments were a ‘ministry of condemnation’ and of ‘death’ (2 Co. 3.7-9); the ordinances gave, in the high priest, a representative of the people with Jehovah; and in the sacrifices a ‘cover’ for their sins in anticipation of the Cross (He. 5.1-3; 9.6-9; Ro. 3.25, 26). The Christian is not under the conditional Mosaic Covenant of works, the law, but under the unconditional New Covenant of grace (Ro. 3.21-27; 6.14, 15; Ga. 2.16, 3.10-14, 16-18, 24-26; 4.21-31; He. 10.11-17).

Christ was the mediator of a better covenant, called the New Covenant “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises” (He. 8.6. He.8.1-5 speaks of the Mosaic Covenant of Law).

“The New Covenant, Summary:

  • “‘Better’ than the Mosaic Covenant, not morally, but efficaciously [or ‘as of having the power to produce the desired effect’]. 7.19; Rom. 8.3;
  • “Established on ‘better’ (i.e., unconditional) promises. In the Mosaic Covenant God said, ‘If ye will.’ 19.5-6a; in the New Covenant, He says, ‘I will’ (Heb. 8.10, 12-13.
  • “Under the Mosaic Covenant obedience sprang from fear. 2.2; 12.25-27; under the New, from a willing heart and mind ([Heb. 8.]9-10;
  • “The New Covenant secures the personal revelation of the Lord to every believer (He. 8.11; “the complete oblivion of sins. 8.12; He. 10.17; cf. He. 10.3; “rests upon an accomplished redemption. Mt. 26.27, 28; 1 Co. 11.25; He. 9.11, 12, 18-23; “and secures the perpetuity, future conversion, and blessing of Israel (Jer. 31.31-40 see also 2 Sa. 7.8-17).
  • The New Covenant is the eighth, thus speaking of resurrection and of eternal completeness.”

“In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away” (He. 8.12).

 

Three Critical Factors Upon which Dispensationalism and Covenant Theology Disagree


A Publication of Separation of Church and State Law Ministry.


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Jerald Finney
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Three factors are indispensable to Dispensational Theology. First, Dispensational Theology recognizes the distinction between the nation Israel and the Church. Covenant Theology is convinced that Israel and the church are essentially the same. “The theological liberal, no matter how much he speaks of the Judaistic background of Christianity, recognizes that Christianity is different from Judaism.”[i]

Second, Dispensational Theology, unlike Covenant Theology, uses a single hermeneutic or method of interpreting Scripture—the historical-grammatical method. “If plain or normal interpretation is the only valid hermeneutical principle and if it is consistently applied, it will cause one to be a dispensationalist.”[ii] “Covenant Theologians are well known for their use of nonliteral interpretation, especially when interpreting prophecy, and they are equally well known for their amillennialism, which is only the natural outcome of such a hermeneutic.”[iii] Thus, the 144,000 of Revelation 7 cannot refer “to literal Israel, but the spiritual Israel, or the church, [etc.].”[iv]

Third, Dispensational Theology recognizes that the ultimate purpose of history is the glory of God through the demonstration that He alone is the sovereign God, unlike Covenant Theology which advocates that the ultimate purpose of history is the glory of God through the redemption of the elect. “[A]lthough Dispensational Theology recognizes that the redemption of elect human beings is a very important part of God’s purpose for history, it is convinced that it is only one part of that purpose.” God is working out many other programs in addition to the program of redeeming people, all of which must be contributing something to the ultimate purpose of history.[v]


Endnotes

[i] Charles C. Ryrie, Dispensationalism (Chicago: Moody Press, 1995), p. 52.

[ii] Ryrie, p. 16 see also, Renald E. Showers, There Really Is a Difference: A Comparison of Covenant and Dispensational Theology (Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, 1990), p. 53.

[iii] Ryrie, p. 20; Showers, p. 53.

[iv] Ryrie, p. 20, citing George E. Ladd, The Blessed Hope (Grand Rapids: Eardmans, 1956), 126.

[v] Showers, pp. 52-53.

Puritan Covenant Theology Exposed in the American Colonies


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If you miss one part of the puzzle that is being put together in these studies, you will never see and understand the whole picture.


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Jerald Finney
Copyright © February 9, 2018


This lesson will discuss some shortcomings of Covenant Theology and give a few examples of the exposure of the Puritan Covenant Theology by colonial dissenters. Some of the quotes are quite long, so the lesson is not as condensed as in other lessons in this short course.

As one Puritan preacher, in an attempt to remove objections of some against partaking of the Lord’s Supper because of fears of not being born again, preached in order to persuade them:

“The children of those who are members of the visible church are, by the constitution of God, from their first coming into existence, members of his kingdom in common with their parents. So it was under the Jewish dispensation; and so it is now, [under the Christian] if there is any validity in one of the principal arguments, by which we vindicate our practice, in baptizing the infants of those who are members of Christ’s church.”[i]

According to Covenant Theology, the main promise God made in the Covenant of Grace was: “I will … be a God unto thee, and to thy seed after thee (Ge. 17.7);” and “includes the following promises: temporal blessings, justification, adoption, eternal life, the Spirit of God with His many ministries, and final glorification.”[ii] Establishment of religion in Christianity depends upon this covenant. Isaac Backus taught, “All establishments of worship by human laws, that ever were erected under the Christian name, were built upon calling the covenant in Gen. xvii the covenant of grace.”

Mr. Backus goes on to point out that “Those who have seen the nature of original sin, cannot tell how to keep up the idea of children’s being born in the covenant of grace, without some regard to grace in their parents. And in the same chapter where the unbelieving consort is said to be sanctified by the believer, a widow is required to marry only in the Lord….” [He then refers to a parable wherein to make his point the author thereof describes a church which advised a member to marry a certain woman of grace in the church rather than a woman he loves who is not of grace. Of the woman of grace, the church says:]

  • “As to some trifles, which a carnal man would object to, it becomes you as a spiritual man, to make no objection. It is true, she is of a mean family, and a very weak understanding; she is peevish and fretful to the highest degree; her shape is semicircular; she is what the world calls monstrous ugly; every feature is adapted to mortify carnal desires, which is much better than to have them gratified; she is the queen of sluts, and without any polite education. But she has grace, saving grace; she is regenerated; let your grace wed with hers, and a sweet bride she will be. Moreover, she is past the flower of her age, and we suppose need so requires.”
  • Backus goes on to say that this parable can be applied to no church on earth, but says “[H]ow mean and spiteful it is to treat the Word Grace [in the manner treated by Covenant Theologians]! Affixing the word to the covenant of circumcision, where God never put it, is the source of [a difficulty of a church at Stockbridge where to be sanctified by the believer, a widow is required to marry only in the Lord].”[iii]

Most Covenant Theologians have divided postfall history into two dispensations, the Mosaic dispensation sometimes called the “Old Covenant,” and the Christian dispensation, usually called the “New Covenant;” and they claim that the Covenant of Grace, although administration of that covenant differed between the dispensations, exists throughout these dispensations. “[E]ach dispensation or covenant named in the Bible is simply another stage of the progressive revelation of the nature of the Covenant of Grace.”[iv]

Covenant Theology has many problems. Many of them are pointed out in more thorough studies by Jerald Finney such as God Betrayed/Separation of Church and State: The Biblical Principles and the American Application. Several significant shortcomings of Covenant Theology follow, repeating some already discussed:

  • First its “ultimate goal of history[, also discussed supra, the Glory of God through the redemption of the elect,] is too narrow…. Second, Covenant Theology denies or weakens some of the distinctions which are in the Bible by insisting that distinctions are simply different phases of the same Covenant of Grace…. In addition, Covenant theology denies the existence of distinctive gospels in the Bible…. Covenant Theology insists that there is no essential distinction between the Mosaic Covenant (the Law) and the New Covenant…. Covenant theology also denies the distinction between the nation of Israel and the Church.… Third, Covenant Theology is mistaken when it teaches that each of the biblical covenants is a continuation and newer phase of the Covenant of Grace…. Fourth, Covenant Theology’s unifying principle is too limited or narrow. [First, Covenant Theology is too limited in that it unifies history through the Covenant of Grace from either the fall of man or the time of Abraham. It is too narrow because it deals only with God’s redemption of the elect, and it does not unify the program of redemption with all God’s other programs.] Second, … it does not unify prefall history with postfall history, which a valid exposition of the biblical philosophy of history must do…. Fifth, in order to make its system work, Covenant Theology must employ a double hermeneutic (a double system of interpretation)….”[v]

According to the Covenant Theologian, “the idea of dual covenants functioned as a warning against reliance on good works for salvation.” The Covenant of Works required obedience for salvation. According to the Covenant of Grace one could only be saved by faith in Christ.[vi]

Yet, the Covenant of Works remained in effect.

  • “This meant, first, that New Englanders whom God had not yet called effectually into salvation remained entirely under a covenant of works and subject to its moral restraint. It meant also, according to Cotton, that the burden of moral expectation should drive the sensitive conscience to Christ. It was ‘the usuall manner of God to give a Covenant of Grace by leading men first into a Covenant of works.’ Living under the covenant of works, Shepard explained, they would discover their sinfulness, and their ‘terrors, and fears, and hopes’ would turn them to Christ. And it meant, third, that even Christians safely within the covenant of grace remained subject to the moral substance of the first covenant. Abolished as a ‘covenant of life,’ Shepard said, the law still remained a ‘Rule of Life.’ These were the traditional three uses of the law in Reformed theology; covenantal language provided a lively way to restate them.”[vii]

Covenant Theologians teach that God’s commands are “too severe even for Adam in innocency, and that grace[, through the covenant of circumcision and its successor, baptism,] gives an exemption from that severity,” under the Covenant of Grace.

Covenant Theology, which does not recognize or correctly analyze the roles of the Old and New Covenants, is at odds with a correct interpretation of the Bible on this issue. Isaac Backus, in exposing the New England Puritan theology, explained:

  • “[The law is holy, just, and good]; it [is] spiritual; but [man] a carnal slave to sin, instead of having such high dignity and liberty as he before imagined he had…. A false imagination of good in the forbidden fruit, drew our first parents into rebellion against God; and such imaginations are the only source of sin in all their children. James i. 14, 15. Good is still their pursuit, but they have lost the knowledge of who can give it, or of what it is; but the regenerate soul knows both, and this is the precise difference between them. Psalm iv. 6, 7. Who does not know that debtors and criminals are not fit judges in their own causes? [Y]et that is the case with all reasoners against the truth and perfection of God’s written word…. And to hear many speaking evil of things they know not, but what they know naturally as brute beasts, and in those things to corrupt themselves; to see them tread down the good pastures, and foul the deep waters, and thrust others with side and shoulder, serves to confirm believers in the truth of revelation, and in the hope of a speedy deliverance from such evil beasts. Jude 10. Ezek. xxxiv. 18, 25.”[viii]

To show that God has “disannulled the national covenant which he made with Abraham,” Backus offered the following insights:

  • “First, Abraham had no right to circumcise any stranger, until he had bought him as a servant for money. Gen. xvii. 12, 13. But God says to his children, Ye are bought with a price, be not ye the servants of men. I Cor. vii. 23. And he says to his ministers, Feed the church of God which he hath purchased with his own blood. Acts xx. 28. He also says, Ye have sold yourselves for nought, and ye shall be redeemed without money. And this is the gospel of peace. Is. lii. 3, 7; Rom. x. 15. Thus do the apostles explain the prophets. Secondly, The children of Israel had no right to receive strangers into the church by households, until the day in which they came out of Egypt, when the Passover was instituted. And then God said, Every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. Exod. xii. 44—48. Circumcision and the Passover were as binding upon servants as children; and both ordinances pointed to the blood of Christ, which he was to shed for his people. And in reference to that, God said, Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt. Jer. xxxi. 31, 32. And an inspired apostle says, In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. He taketh away the first, that he may establish the second. viii. 7—13; x. 9.  And can old and new, first and second, mean but one covenant? Surely no. Thirdly, Circumcision is the name which God gave to his covenant with Abraham. Acts vii. 8. And though Jews and Mahometans are still zealous for it, yet all Christians allow that circumcision is repealed. But after the apostolic age, men took away the name which God gave to that covenant, and added the name Grace to it; and they held that dominion is founded in grace. And from thence the nations have made merchandise of all the vanities of time, and of slaves and souls of men. But the plagues of Babylon will come upon all men who add to the word of God, and take away from the words of his book, if they refuse to come out of that practice. Rev. xviii. 4—13; xxii. 18, 19. And there is not a word in all the Bible for bringing any child to baptism without his own profession of faith in Christ, nor for forcing any man to support any religious minister; and all national churches are built upon these two superstitions. Fourthly, Circumcision was the shedding of human blood; and when Abraham received it, it was a seal of righteousness of the faith which he before had in Christ, in whom believers are justified by his blood. Rom. iv. 11, 23; v. 9; Gal. iii. 16; Gen. xv. 6; xvii. 24. It was a seal to him; but neither circumcision nor baptism are ever called seals to any other person in the Bible. But God says to true believers in Christ, In whom also after that ye believed, ye were sealed with that Holy Spirit of promise. And he also says, Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Eph. i. 13; iv. 30. After believing in Christ, the Holy Spirit seals the merits of his death, and the promises of his grace to the soul. And all believers from the beginning, looked through the bloody ordinances which God appointed, to the blood of Christ for justification. And after the beast arose out of the bottomless pit, God said, All that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Rev. xiii. 8. Force and cruelty is the general character of the beast; but Jesus, who is the root and offspring of David, will cause all evil beasts to cease out of the land. Ezek. xxxiv. 4, 25; Rev. xxii. 16. Fifthly, the believing Jews were suffered to go on in circumcision for a number of years past the death of Christ, and then God said to them, If ye be circumcised, Christ shall profit you nothing. …. Whosoever of you are justified by the law, ye are fallen from grace. Gal. v.2—4. So far was the covenant of circumcision from being the covenant of grace. That bloody sign not only pointed to the death of Christ, but also to the death of all true believers in him. Therefore Paul says, I through the law am dead to the law, that I might live unto God. I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. … The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against such there is no law. And they that are Christ’s, have crucified the flesh, with the affections and lusts. Gal. ii. 19, 20; v. 22-24. Adam and Christ are the only two public heads of mankind, as to the great affairs of the soul and eternity. For as by one man’s disobedience, many were made sinners; so by the obedience of one, shall many be made righteous. Rom. v. 19. For parents to bring up their children in the nurture and admonition of the Lord, is of infinite importance; but we can find no warrant for any to bring them to baptism without a personal profession of faith in Christ….
  • “God said of Abraham, I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him. Gen. xviii. 19. He will and They shall, was the language of God’s covenant with Abraham; but I will, and They shall, is the language of the new covenant, since the death of Christ. Heb. viii. 10; x. 9. It was the will of God that the visible church should continue in the line of Abraham’s posterity, until Christ came and died for his people, and then the holy spirit was given, and believing Jews and Gentiles were united in his church. And they never were called Christians, until believing Gentiles were received into the church without circumcision….
  • “[T]he holding that the children of believers are born into the covenant of grace, or that baptism can bring them into it, without their own knowledge or choice, is such a confounding of grace and works together as holds multitudes in blindness and bondage.”[ix]

We should look at the Dispensation of Grace to find the duties of believers today.

Who are the true seed of Abraham? Mr. Backus again correctly divided the Word of Truth in answering this question:

  • “Circumcision was only for males, but females are equally the subjects of baptism, which proves an essential change of the covenant. And our Lord gave the gospel commission to the eleven, who were all born again; and he said to them, Go teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy ghost; teaching them to observe all things, whatsoever I have commanded you; and lo, I am with you always, even unto the end of the world. Amen. Matt. xxviii. 16—20. This promise is only to his children, in the way of obedience to all his commandments. And as the covenant of circumcision gave Israel a right to buy the heathen for servants, and circumcision was only for the males, the gospel says to believers, Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ’s then ye are Abraham’s seed, and heirs according to the promise. Gal. iii.26—29. Abraham was an eminent type of Christ, and none are his spiritual seed but believers in Christ.” (, pp. 370-371).

Again, this is only a small sampling. For more, see Isaac Backus Quotes from God Betrayed; Roger Williams: Quotes and Other Information from God Betrayed; or, for the most thorough treatment God Betrayed/Separation of Church and State: The Biblical Principles and the American Application.


Endnotes

[i] Isaac Backus, A History of New England With Particular Reference to the Denomination of Christians called Baptists, Volume 2 (Eugene, Oregon: Wipf & Stock Publishers, Previously published by Backus Historical Society, 1871), p. 171.

[ii] Renald E. Showers, There Really Is a Difference: A Comparison of Covenant and Dispensational Theology (Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, 1990), p. 14, citing Berkhof, p. 277.

[iii] Backus, A History of New England…, Volume 2, pp. 238-241.

[iv] Showers, pp. 14-16, citing Berkhof, pp. 282-283 and Ernest Frederick Kevan, “Dispensation,” in Baker’s Dictionary of Theology, editor-in-chief, Everett F. Harrison (Grand Rapids; Baker Book House, 1960), p. 168.

[v] Showers, pp. 19-25 citing Berkof, pp. 298, 300; Bernhard W. Anderson, “The New Covenant and The Old,” in The Old Testament and Christian Faith, ed. by Bernard W. Anderson (New York: Herder and Herder, 1969), p. 232; and Johannes Behm, “kainos,” Theological Dictionary of the New Testament, Vol. III, ed. by Gerhard Kittel, trans. and ed. by Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1965, pp. 447, 448, 449. See Showers for a more detailed explanation of the deficiencies listed.

[vi] E. Brooks Holifield, Theology in America: Christian Thought from the Age of the Puritans to the Civil War (Ann Arbor, Michigan: Sheridan Books, 2003), p. 40.

[vii] Ibid.

[viii] Backus, A History of New England…, Volume 2, p. 254.

[ix] Ibid., pp. 364-366, 371-372, 373.

Some Basic Teachings of Covenant Theology


A Publication of Separation of Church and State Law Ministry.


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Jerald Finney
Copyright © February 9, 2018


This chapter will not examine Covenant Theology in detail, but some explanation is necessary. Some information will repeat some of the concepts already discussed. This study is primarily concerned with Covenant Theology, as practiced in the American colonies by established churches and the resulting unbiblical practices including persecution of dissenters.

Covenant Theology is “a system of theology which attempts to develop the Bible’s philosophy of history on the basis of two or three covenants,” the Covenant of Redemption, the Covenant of Works, and the Covenant of Grace. Covenant Theology began as a system in the 16th or 17th century and was introduced into America primarily through the Puritans.[i] One version of Covenant Theology combines the Covenant of Redemption with the Covenant of Grace. Covenant Theology teaches that God established the Covenant of Redemption in eternity past when God determined to provide redemption during the course of history for the elect. This Covenant placed requirements on the Lord Jesus Christ. God the Father gave the Son the responsibility of paying for the sin of Adam and His elect (those the Father had given Him). He could do that by keeping the law thereby assuring eternal life for His children.[ii]

According to Covenant Theology, the Covenant of Works and the Covenant of Grace came after God created man. These covenants are deduced by Covenant Theologians and are not specified in Scripture. The Covenant of Works was established between the creation and fall of man. It required “implicit and perfect obedience of Adam.”[iii] Adam broke the Covenant of Works after which God established the Covenant of Grace.

The Covenant of Grace has been defined as “that gracious agreement between the offended God and the offending but elect sinner, in which God promises salvation through faith in Christ, and the sinner accepts this believingly, promising a life of faith and obedience.”[iv] God is the first party to the covenant, and, depending upon the theologian, the second party is the sinner, the elect, or the elect sinner in Christ. Some people who never become regenerate are included in the Covenant of Grace since it exists as both ‘a communion of life’ experienced by only the regenerate and as a ‘purely legal relationship’ experienced by both believers and their children.

The children of believers experience the Covenant of Grace as a legal relationship in four ways: They are in the Covenant (1) “as far as their responsibility [to repent and believe] is concerned;” (2) “in the sense that they may lay claim to the promises which God gave when He established His covenant with believers and their seed;” (3) “in the sense that they are subject to the ministrations of the covenant;” and (4) “as far as the common covenant blessings are concerned.” A person who is a child of the regenerate is regarded as a member of the covenant even if he does not enter into the communion of life aspect through a confession of faith.[v]


Endnotes

[i] Showers, pp. 7-8; Charles C. Ryrie, Dispensationalism (Chicago: Moody Press, 1995), pp. 183-184.

[ii] See, e.g., Renald E. Showers, There Really Is a Difference: A Comparison of Covenant and Dispensational Theology (Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, 1990), p. 9.

[iii] Showers., p. 10; see also, Ryrie, pp. 188-189.

[iv] Showers, pp. 10-11; see also, Ryrie, p. 184 citing Berkhof, p. 277.

[v] Showers, pp. 11-13.