Category Archives: Book Reviews

Book Review: We Won’t Get Fooled Again/Where The Christian Right Went Wrong, and How to Make America Right Again

Book Review:
We Won’t Get Fooled Again/Where The Christian Right Went Wrong, and How to Make America Right Again
by Gregg Jackson and Steve Deace

Reviewed by Jerald Finney, BAB (Born Again Believer), BBA, JD, Church and State Law Specialist
June 24, 2013

2WeWontGetFooledAgainFirst printed in October 2011, this book is (1) an admission of the failure of the evangelical political movement and its Christian Right political allies, marching under the banner of the major pro-family and Christian Right organizations and (supposedly) (2) a long overdue reassessment and reevaluation. The forward states, “It [the evangelical political movement] has not reversed, nor even appreciably slowed, the process of moral, cultural, political and legal degeneration in America. The culture is inexorably ‘slip-sliding-away’ to the Left.” In fact, as James Dobson is quoted as saying in the book, “America is absolutely awash in evil.”

The book states that “Christians’ lack of political and cultural success is of enormous significance, yet most evangelical and pro-family voters who support Christian Right organizations with their votes, lobbying, and funds seem oblivious to the gravity of the losses and the depth of cultural demise…. This book will awaken many of the rank and file to the real record of their leaders, although it is not just about these failed leaders and their organizations, but also about the future of our families, our churches, and yes, our country too.” The authors correctly access facts about some of the Christian Right allies, the Republican Party, President George Bush, Pat Robertson, Ralph Reed, John Piper, John MacArthur, Mitt Romney and others and the failures of “Christians” working in the political system to point out their shortcomings and hold them accountable.

The authors also include interviews of David Barton, Steve Baldwin, Ann Coulter, and thirteen other leaders of the Christian right movement in their search for answers to “Where the Christian Right went wrong and how to make America right again.” These sources, for the most part, have given us the wrong answers since at least the 1980s as shown by the results of listening to and following them. The conclusion of the book purportedly tells “how to make America right again.”

The book is an eye-opener as to factual matters mentioned above for “Christians” who have had their eyes closed. For others, it is a waste of time, not only as to factual revelations but also and especially in one’s search for the answers to the questions posited. Reading the book is akin to reading the analysis of the reason for Job’s losses and sufferings (ultimately, for the answer to the question of “Why are the righteous afflicted?”) given by his “friends” Eliphaz, Bildad, and Zophar. The platitudes of the authors of the book are true enough, but then every “Christian” who has been involved in the cultural wars for any length of time knows them, and they shed no light on the problems addressed.

Only when God answered Job out of the whirlwind was the answer to the question revealed. Likewise, only when American “Christians” listen to the Word of God and apply the God’s knowledge, understanding, and wisdom contained therein will they truly know how to fight the spiritual battles they have been called to fight as children of God. To gain that knowledge, wisdom, and understanding, they must be willing to do a lot of Holy Spirit led meditation on the relevant biblical principles. Of course, the principles of God’s Word must be applied in real life to be effective. Therefore, in order to apply those precepts involving civil government, one must understand the historical, spiritual, and legal atmosphere in which he is operating. This book does nothing to lead one to any understanding of these matters. The book gives no biblical understanding of the principles concerning (1) God-ordained governments (individual, family, civil and church), and the (2) the God-ordained relationship between church and state, nor is it insightful concerning (1) relevant American history, (2) relevant American law, and (3) the American application of the relevant biblical principles. The “authorities interviewed in the book for the most part, including David Barton, have no understanding of these matters. The smooth-talking, charismatic Barton, in particular, has indoctrinated and misled millions of American “Christians” (including the author of this review until he spent several years in intense study) with selected facts taken out of the context of the entirety of the facts. He has revised history and, in effect, pushed anti-biblical goals and methods.

In conclusion, the book is a waste of time for anyone who really wants to make a difference. Following the advice and teachings offered therein will only contribute to continued disaster. Instead of misusing one’s time on such a sham, the concerned believer should go to another source for help, a source whose standard is the Word of God. One such source is the “Separation of Church and State Law” blog ( The author of the blog has done the vast biblical, legal, and historical studies that will equip a believer for spiritual warfare. There one can have free access to all the materials he needs to put on the spiritual armor he needs to successfully glorify God. Even the the books are available free in online and PDF form (of course, if one prefers and can afford the hard copies, such are available). As the student studies the materials, his standard should be the Word of God (in English, the KJV).

Book Review: [The first Baptist church in America: Two recent books reviewed] Did Roger Williams Start The First Baptist Church In America? Is the “Baptist Church the Bride of Christ? What About Landmarkism or the Baptist Church Succession Theory and Baptist History IN AMERICA Vindicated: The First Baptist Church in America/A Resurfaced Issue of Controversy/The Facts and Importance

Book Review:

Did Roger Williams Start The First Baptist Church In America? Is the “Baptist Church the Bride of Christ? What About Landmarkism or the Baptist Church Succession Theory?
By Jim Fellure

Baptist History IN AMERICA Vindicated: The First Baptist Church in America/A Resurfaced Issue of Controversy/The Facts and Importance
By Pastor Joshua S. Davenport

For information on other books click: Books page of “Church and State Law”

Jerald Finney
Copyright © July 30, 2012


After this “Preface,” Finney will review (1) Did Roger Williams Start The First Baptist Church In America? Is the “Baptist Church the Bride of Christ? What About Landmarkism or the Baptist Church Succession Theory by Jim Fellure; and (2) Baptist History IN AMERICA Vindicated: The First Baptist Church in America/A Resurfaced Issue of Controversy/The Facts and Importance by Joshua S. Davenport. This preface will explain the importance of writing this review including important issues which are raised by Jim Fellure’s booklet and Finney’s belief as to which was the first Baptist church in America.

Jim Fellure wrote in Did Roger Williams Start the First Baptist Church In America? Is the “Baptist Church the Bride of Christ? What About Landmarkism or the Baptist Church Succession Theory: “Now brethren, please believe me when I say that it is not our intention to create contention and strife…. I will, however, as have historical Baptists, fight for one’s right to freedom of conscious, but I will also ‘earnestly contend for the faith which was once delivered unto the saints.’”  Jerald Finney, the reviewer, seconds that by writing this review because the truth and the Glory of God are preeminent. Our Lord has instructed believers to “earnestly contend for the faith which was once delivered unto the saints.”

Jim Fellure’s booklet started a debate in that it summarily deals with issues at the very heart of the faith which was once delivered to the saints. Joshua Davenport entered the debate and countered Brother Fellure with the publication of Baptist History IN AMERICA Vindicated: The First Baptist Church in America/A Resurfaced Issue of Controversy/The Facts and Importance.

The reviewer, Jerald Finney, attended the April 17-20, 2012 Baptist Heritage Revival Tour which was planned and executed by Evangelist Ted Alexander. A few days before he left for the tour, he came across a book he had in his library entitled Did Roger Williams Start the First Baptist Church In America? by Jim Fellure. Finney did not ask for or buy the book. Brother Fellure handed him a copy of the book in April, 2011 at a camp meeting, explaining that he did not realize that the publication of the book would start a firestorm. Perhaps reading the book just before attending the tour was a coincidence, or perhaps God wanted Finney to read it at that very time. At any rate, after reading the book, further study of relevant historical facts and consideration of biblical principles surrounding issues raised in the book was placed on his agenda. Fortunately, others, as he was to discover very soon, had already done and published such studies concerning, especially, Brother Fellure’s historical conclusions and the facts upon which he based those conclusions.

On the tour, Finney bought several books, two of which addressed the issue of which was the first Baptist church in America: Baptist History IN AMERICA Vindicated: The First Baptist Church in America/A Resurfaced Issue of Controversy/The Facts and Importance by Joshua S. Davenport and The First Baptist Church in America: Not Started by Roger Williams by J. R. Graves, first published in 1887. Finney read Baptist History IN AMERICA Vindicated on the tour bus. He later read The First Baptist Church in America: Not Started by Roger Williams. Brother Ted Alexander, the tour organizer and leader, did not ever address or discuss Brother Jim Fellure or his booklet, either to the entire group or to Finney individually.

Finney is always seeking truth on important issues relevant to the topic of separation of church and state. The subject of this book review is one which God has impressed upon him as a result of the above-mentioned events. In earnestly contending for the faith, Finney was compelled to write this review. As will become apparent as one reads this review, the issues raised by the search to find out which was the first Baptist church started in America are extremely important both doctrinally and historically. An open-minded honest search for truth in the matter should be the goal. Finney has based his conclusions on the Bible and historical facts, nothing more. He knows both Jim Fellure and Joshua Davenport and loves them both. Brother Fellure has been a friend for many years. Finney has known Brother Davenport only a short time, but has grown to love him as well.

The first Baptist church in America was started by either Roger Williams at Providence, Rhode Island, or Dr. John Clarke at Newport, Rhode Island. Searching for the answer to the question as to which of these churches was first is of immense significance because Roger Williams, when he arrived in Rhode Island, was immersed by a man who was not only himself unbaptized, unordained, and a member of no church; and then Williams, after being thus baptized and also being unordained except by the Anglican Church in England, baptized others and started what he temporarily called a Baptist church in Providence, Rhode Island. Dr. John Clarke was baptized and ordained a Baptist and started a Baptist church in Newport, Rhode Island.

Brother Fellure concludes, among other things, that Roger Williams started the first Baptist church in America at Providence, Rhode Island. Brother Davenport concludes that Dr. John Clarke started the first Baptist church in America at Newport, Rhode Island. Two questions are inherent in the debate: (1) Was the church Roger Williams started a Baptist church in name only? (2) Which church was started first?

In answering the question of whether the church Roger Williams started was a Baptist church, other very important questions are implicated:

(1) Have the gates of hell prevailed against Christ’s church such that there was no continual succession of true churches? In other words, were there time periods in history since the beginning of New Testament churches during which no true churches existed?
(2) Are all so-called churches valid and biblically ordered, according to God and the Bible? If not, which churches are biblically valid and ordered? Is there a biblical order for the planting of a local church? If so, what is that order?
(3) Does the Bible teach an order for the ordination of pastors? For example, is it within God’s perfect will for a man to ordain himself? Is it within God’s perfect will for an unbaptized, unordained person to baptize and/or ordain another man? Is mail order ordination valid and/or within God’s perfect will?
(4) Is an ordination valid if administered by a man who believes that there is no biblical order for ordination?
(5) Is an ordination valid if conducted by some who were biblically ordained and baptized and some who were not (if there is a biblical order for ordination and baptism)?
(6) Did God set up a biblical order for baptism? Can a man who was unordained and unbaptized be baptized by an unordained, unbaptized man then administer valid baptism to others and form a biblically ordered church?  Quoting from The First Baptist Church in America: Not started by Roger Williams by J. R. Graves:

“Suppose a person, baptized by a man, who takes upon himself to preach the gospel, and proceeds to administer the ordinances without a regular call or ordination from any church, whether the person so baptized may be admitted into any orderly church—yea or nay?”

Can a person get saved, have a friend baptize him, baptize that person and others, and from that group form and pastor a biblically ordered church? Can an unsaved person have a friend baptize him, baptize that person and others, and from that group form and pastor a biblically ordered church?

(7) Can orderly ordinances come from disorderly ones (if there is a biblical order for ordinances)?
(8) Can orderly churches be planted by a disorderly church (if there is a biblical order for churches)?
(9) Does the Bible teach that God established both a universal invisible church and local autonomous churches (assemblies), or does the Bible teach the concept of the institution of the church and local autonomous churches?
(10) What are the true historical facts concerning the formation of the church in Providence by Roger Williams, Roger Williams’ view of the validity of that church, and the subsequent history of that church?
(11) What are the historical facts concerning the formation of the Baptist church at Newport and the subsequent history of that church?

Of course, some facts about history are subject to debate, and sometimes one cannot prove a fact or issue by a preponderance of the evidence, by clear and convincing evidence, or beyond a reasonable doubt (the highest standard in the legal system). The only way one can know some facts beyond all doubt is by being a witness. Sometimes, even then, one cannot know the truth for sure. One can correctly understand biblical principles but still be misled (1) by inaccurate facts, facts taken out of context, only some of the facts, or by a distortion of true facts; (2) by failing to look at all arguments (unless one looks at all facts and arguments, he definitely is in danger of coming to the wrong conclusion(s)); (3) or by failing to apply the true principles in the Word of God to the facts.

Finney is always open-minded on any issue and will consider all facts, doctrines, and positions in reaching his conclusions. After reading the books which are the subject of this review, having already built a sound foundation in the religious history of the colonies through thousands of hours of study, Finney is convinced beyond a reasonable doubt that Dr. John Clarke started the first Baptist Church in America. His conclusion is based upon facts and biblical principles. Furthermore, this question of who started the first Baptist church in America can be answered without resort to a reference to the Baptist Bride, Landmark, or Baptist church succession beliefs. Finney has not studied the Baptist Bride, Church succession, or Landmark positions, although he believes that the Bible teaches a continuing succession of true New Testament churches; in other words, by faith alone Finney believes in such a succession. He also believes that many facts, both circumstantial and concrete, demonstrate that there has never been a time in history that New Testament churches and the institution of the church (as opposed to false or non-New Testament churches and false institutions which label themselves “churches” and “the church”) since ordained by the Lord Jesus were non-existent. Finney believes Christ’s promise that the “gates of hell will not prevail against his church [that is, when correctly and contextually interpreted, the institution of the church and his local churches].”

Did Roger Williams Start The First Baptist Church In America? Is the “Baptist Church the Bride of Christ? What About Landmarkism or the Baptist Church Succession Theory?
by Jim Fellure

The title and subtitle to Brother Fellure’s booklet present not only one, but three, very important questions for a serious student of history and the Word of God. Does Brother Fellure successfully and convincingly answer the primary and secondary questions presented in his short, 22 page, double-spaced pamphlet? Is it necessary to address the sub-questions in order to answer the primary question?

Two important questions in the debate over which was the first Baptist church in America are:

(1) Was Roger Williams qualified to start a Baptist church or, put another way, was the church he started Baptist?
(2) Did Roger Williams start the church in Providence before John Clarke started the church in Newport?

The first question is important because Roger Williams was not ordained in a Baptist church (he was only ordained as an Anglican) and because of the order of his baptism. Williams was baptized by one of the men who joined him in Rhode Island. Williams then baptized that man and the others who became part of the church he started.

Roger WilliamsConcerning question 1 above, Brother Fellure concluded in his booklet that the church Roger Williams started was Baptist. He certainly did not biblically support that conclusion in any way except through explicit or implicit assertions such as: “Just trust me since I have studied these matters;” “You certainly can’t rationally believe otherwise because anyone who is saved is a member of the universal invisible church;” and “as a saved person, one is qualified to baptize.” Furthermore, he most likely understands that his short and perfunctory defense of the “universal invisible church” position and his selective references to the Baptist Bride position and Landmarkism or Baptist Church Succession theory and his conclusions based thereon are in no way adequate to convince a serious student of history and the Word of God.

He asserts that opposition to his conclusions on these matters “has come from those who follow the Baptist Bride, Landmark, or the Baptist Church Succession philosophy.” However, those are not the only sources of opposition. Interestingly, among those who opposed Fellure’s conclusions concerning the authenticity of the church Williams started, as a matter of historical fact, was Roger Williams himself who made known his belief that the church was not authentic and withdrew therefrom a few weeks after starting it, as pointed out in many reliable historical works including the opposing work which is the subject of this review. This reviewer is among many who are not Baptist Briders, Landmarkers, or per se Baptist Successionists who are convinced that Brother Fellure’s conclusions are wrong. Brother Fellure also has asserted that James Beller, a pastor who opposes his view that Roger Williams started the First Baptist Church in America, is a “Brider.” Brother Beller wrote an open letter and published it over the internet. In that letter, Brother Beller replies to certain assertions made by Brother FellureSee En4 for the entire letter and the online link.

Brother Fellure’s analysis indicates that he believes that any baptism by a saved person, and even a baptism by an unsaved man, may be valid; perhaps he does not believe the latter, but if not, he needs to make clear what he believes concerning that issue and why. He also needs to give some convincing biblical reasoning to support his belief that one who is saved, yet unbaptized, can perform a biblically acceptable baptism. He quotes a few verses and states some conclusions and selected facts concerning baptism, ordination, the church, and other doctrines but does not give the issue and his conclusions anywhere near the degree of analysis needed to support his positions.

As to question 2, Brother Fellure concludes that Roger Williams started the church in Providence before Dr. John Clarke started the church at Newport. Even if one assumes or concludes, as does Brother Fellure, that the answer to question 1 above is that Williams was qualified to start a Baptist church, historical facts which are available from various  sources and which are presented in Joshua Davenport’s book which is reviewed below prove that Clarke started the Newport church before Williams started the Providence church. Fellure states on page 14 of his booklet:

“[O]ut of all the books and documents I have read, I have not found one historical record stating Dr. John Clarke started any Baptist church before 1644. Some historians claim 1639 as the most probable date, but all records I have found agree Roger Williams did start the First Baptist Church in America.”

First Baptist Church Building of Providence, Rhode Island
First Baptist Church Building of Providence, Rhode Island

That statement alone totally discredits his analysis and proves that he is not qualified to write on the subject. There are many historical records which refute the conclusion that Roger Williams started the church in Providence before Dr. John Clarke started the Baptist church at Newport. In other words, Brother Fellure was not qualified to comment on the issue because, by his own admission as applied to all the facts, he did not know of and consider all the facts.

Brother Fellure not only fails to consider all the historical facts concerning the issue of who started the first Baptist church in America, he also, within this 22 page, 5 ¼ by 8 ½ inch double spaced book, addresses many other matters. 22 double spaced pages are woefully inadequate for such a task. In 22 short pages, Brother Fellure, among other things:

  1. attempts to discredit the followers of Baptist Bride, Landmark or Baptist Church succession “philosophies” who opposed his position that Roger Williams started the first Baptist church in America, proclaiming that their conclusions are guided by ulterior motives only. This was completely off point and unnecessary and to have any credibility would require a very voluminous and painstaking study and written refutation and not a few paragraphs interspersed within a very short, 22 page book;
  2.  attempts to discredit the history utilized by the Baptist Succession theory (the author in his own studies has encountered facts which would refute some of Fellure’s cursory historical assertions about Baptist Succession);
  3. attempts to explain some parts of his version of the biblical doctrine of the church. The universal church doctrine of the Catholic and Protestant churches may not be the same as Brother Fellure’s version in all respects, but understanding and explaining any version of the doctrine requires a lot more than a few paragraphs out of a 22 page pamphlet. He summarily describes his versions of both a universal invisible church versus local autonomous New Testament churches. All these matters have been painstakingly analyzed by serious students of the Word over the centuries. Brother Fellure does a disservice to the cause of Christ in this ill-conceived effort. Serious biblical study (perhaps aided by the study of relevant scholarly works) would be required for a believer to arrive at correct conclusions concerning the issues he raises.

To comprehensively address the universal invisible church theory would be a voluminous undertaking, but one of Brother Fellure’s statements will be summarily addressed. On page 4, he writes:

“Where Victory Baptist Press differs with such a philosophy is that out of the fifteen times the word ‘Baptist’ is used in the Bible, it is always referring to John, the man who was baptizing, and there is no indication John was starting a church, and when Jesus said ‘upon this rock I will build my church…’ (Matthew 16.18), He was not referring to a local Baptist Church, He was referring to the ‘church of the firstborn, which are written in heaven…’ (Hebrews 12:23). ‘…written is heaven’ is a very interesting phrase. It would be hard to support the idea that God will wait until a saved person is baptized in water by a ‘qualified Baptist’ to write their name in heaven.”

The reviewer agrees that when one is saved, his name is written in the “book of life.” However, please notice that Brother Fellure makes a quantum leap in his statement in the above paragraph in his supposed identification of the church Jesus was referring to in Matthew 16.18. He quotes one verse, Hebrews 12.23, to make his point, but he does not refer to any context. Hebrews 12.22-24, which includes the immediate contest of Hebrews 12.23, states:

“22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels. 23  To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus, the mediator of the new covenant, and to the blood of sprinking, that speaketh better things than that of Abel.”

Clearly, “the church of the firstborn” spoken of in verse 23 exists at the time of “the city of the living God and the heavenly Jerusalem,” and in the presence of “an innumerable company of angels” (see verse 22). Historic Baptists have never believed that a universal visible or invisible church, a city of God and the Kingdom operate at present. From what he says in his booklet, it appears that Brother Fellure, at least to some degree, agrees with Catholic and Protestant doctrines of the church; while necessarily disagreeing with the historical Baptist and biblical position. Finney believes that not only the verses surrounding Hebrews 12.23, but also all verses in the New Testament which deal with the doctrine of the church, disprove his version of “church of the firstborn,” and universal invisible church.” For example, the Lord Jesus stood among the seven golden candlesticks and wrote a message to each.  (See Revelation 1.9-3.22; those “candlesticks” are local churches, not a universal invisible church (Revelation 1.20). That said, the reviewer knows that this brief review is no more adequate to explain the doctrine of the church than are the few paragraphs in Brother Fellure’s booklet, but a few insights are appropriate.)

Furthermore, the name “Baptist” is just an identifier used by many Baptist authors to refer to those churches, although not always called “Baptist,” which, since the time of Christ, held to, at all costs, certain principles which have been called “Baptist distinctives.”

For the last ten years, the reviewer has done and continues to do extensive biblical studies and, during the course of those studies, has pondered upon on the doctrine of the church. He agrees with Pastor Jason Cooley that the New Testament speaks of no “true” church (as it is called by C. I. Scofield), or “universal invisible (or visible) church” terms adopted by Catholicism, Protestantism, and by many modern churches including so-called Fundamental Independent Baptist churches.  When the Bible speaks of “the church,” it is referring to the institution of the church which consists of all local autonomous assemblies in which born again believers are instructed to be baptized, to be added to the institution of the church (in a local autonomous assembly), to observe the Lord’s supper, and to exercise their God-given gifts as they glorify God by growing in spiritual knowledge and obeying and following the Lord Jesus Christ and his precepts.

In other words, when the New Testament refers to “the church,” it is referring to the institution of the church. Can a universal visible or invisible church have a pastor, teachers, etc. who are functioning? How can they function as an all-encompassing visible or invisible institution? Are the local churches then subject to or part of an alleged “universal visible or invisible church?” If so, how can that be since the Bible in no way explains the organization, methods, jurisdiction, etc. of such such a universal institution—only local autonomous churches? Does God desire that a person be saved and remain only in a universal church and not a local autonomous New Testament church? Is it within God’s perfect will for a person to be saved and then to become, or remain, a member of a spiritual harlot who claims to be a church (but only God can remove a candlestick, but he has warned that He will do so in some cases) or even a non-New Testament church? Of course, there are no perfect churches, but one can glean principles from the Bible to guide him in his search for a New Testament church or to help him disciple new converts on finding and joining with a New Testament church and many other important matters. Is it God’s will for one, in his attempts to lead others to the Lord, to state, “I am not concerned about which church you attend. I am only concerned about your eternal salvation”?

The questions and insights in the preceding paragraph are very important because one must believe in some type of “universal church” in order to buy the conclusion that Roger Williams started a Baptist church. Finney believes that “universal church” doctrine makes no sense biblically or in reality.

(4) states (notice, in relation to local autonomous churches), “If a Church is found today believing and practicing the same thing the churches believed and practiced 2000 years ago, I would not assume they were linked to each other through an unbroken chain of Baptist Church Succession. My assumption would be that both churches had been influenced by the truths of the same Book.” Must one’s conclusion on this matter be based upon Jim Fellure’s or any other person’s assumption? One can be influenced by the truths of the Bible but still be in error on any number of biblical doctrines. How much does a church have to be “influenced” by the truths of the Bible to be either within or outside the will of God as to organization, practice, methodology, etc.? In examining whether a church believes and practices the same thing the churches believed and practiced 2000 years ago, one must answer many questions such as:

(a) What was the New Testament model for planting a church? What New Testament church was first started by an unordained man who was baptized by another unordained unbaptized man, and who then baptized that man and others and formed a church which believed and practiced the things a New Testament church was to believe and practice?
(b) What is to be the biblically acceptable motive of church members for giving: one’s love for God or for some other reason such as, partially or wholly, a tax deduction? Biblically, to whom are tithes and offerings given: to the Lord Jesus Christ for His purposes or to, for example, a non-profit, incorporated, 501(c)(3) tax exempt organization? Is the church (which is the body made up of individual members) the giver or the receiver?
(c) What is the biblically correct view of pastoral leadership?
(d) What about the exercise of gifts by members of the local church body? Certainly exercise of such gifts cannot take place in an invisible organization; the exercise must be in a local assembly.
(e) What is the role of deacons? What place would deacons have in an invisible body?
(f) What is the biblical order, if any, concerning, for example, ordination, baptism, the Lord’s Supper, the marriage of a man and a woman, the marriage of Christ and His church, etc.?
(g) What about the doctrine of separation including separation of church and state? All New Testament churches in the Bible and thereafter have believed in and practiced separation of church and state. Is a church which combines with state through incorporation and/or through 501(c)(3) tax exempt status practicing the same thing the churches believed and practiced 2000 years ago?
(h) What are the biblical principles for organization of a church?
(i) Is there a biblical order concerning the methods practiced by a church? For example, is it within God’s perfect will for a church to utilize business and/or worldly methods which conflict with the methodology laid out in the Bible in reaching its goals? To what extent?

(5) raises the issue of the definition of a Baptist church.
(6) raises the issue of whether the Baptist Bride, Landmark, and Baptist Church Succession theories are true. Can this debate be decided upon biblical teaching and/or facts? Does one have to trash the Baptist Bride position, Landmarkism, and the belief in church Succession to prove that Roger Williams started the First Baptist church in America?
(7) raises the issue of whether there is a proper order for churches, baptism, ordination, etc. What should a church do should she, from a study of Scripture, decide that she is not biblically ordered? See Endnotes 1 and 2 examples of what some churches have done if out of order as to ordination and baptism.
(8) quotes from doctrinal statements of two Baptist churches who follow the “Baptist Bride of Baptist Church Succession” theory (pp. 2-3). He assumes that those brief statements will be sufficient to discredit those theories.

In addition to his conclusions about the “universal invisible church,” the Baptist Bride position and Landmarkism or the Baptist Succession theory which raise the above questions, Brother Fellure presents quotes from some records of history to support his position that Roger Williams started the church at Providence before Dr. John Clarke started the church at Newport. Finney, in his book God Betrayed (see pages 241-242) which was published in 2008, pointed out that the issue was factually disputed and that Dr. John Clarke may have started a Baptist church in Newport Rhode Island in 1838, but did not do further study on the issue at that time. That was written in the midst of a voluminous study of the issue of separation of church and state in which Finney came across, in the natural course of his studies, some disputed facts on the issue of which was the first Baptist church in America. Certainly one who has done a serious historical study of the facts would have come across at least some of those facts.

Brother Fellure states on page 20 of his booklet: “At Victory Press we have no intention of ‘revising’ history or reading into the historical records events that did not happen in order to promote our agenda,” yet he does just that plus more which is not in the interest of serious study in the name of Christ. This is a hard thing to say to a man the reviewer loves, but it is something that must be said. Brother Fellure’s booklet is a result of either a biased selection of facts or incomplete research. Now that Brother Davenport has published his reply, Brother Fellure has access to many facts which he did not consider when writing his book.

Brother Fellure is put on alert, by this review, of the folly of his offering. He states that his pamphlet is an “expanded edition;” but a study of his booklet by one who has some understanding of biblical doctrine and Baptist history reveals that he has bitten off more than he can chew in such a short publication. The task he assumes requires a treatise, not a tract. Whether he will do the research needed to uphold his conclusions and publish the results thereof remains to be seen. This reviewer believes that the Bible, history, and honesty render that an impossible task.

Baptist History IN AMERICA Vindicated: The First Baptist Church in America/A Resurfaced Issue of Controversy/The Facts and Importance
by Pastor Joshua S. Davenport

First Baptist Church building of Newport, Rhode Island
First Baptist Church building of Newport, Rhode Island

Pastor Joshua Davenport’s book shows a keen understanding of the issue presented and its importance. He backs up his position that Dr. John Clarke founded the first Baptist church in America with studied facts and analyses. Davenport bases his conclusion that the Newport church started by Dr. John Clarke in 1638 was the first Baptist church in America on historical research and facts. His conclusions are enhanced by correctly recorded citations of the historical sources he relies upon. Many other sources could be cited to support Brother Davenport’s conclusion, but the reviewer does not expect that anyone has the time to cover all possible sources. Finney is convinced beyond a reasonable doubt that Baptist History IN AMERICA is correct factually and historically and proves that the church started by Dr. John Clarke in Newport, Rhode Island was the first Baptist church in America, even should one consider the church started by Roger Williams to be a Baptist church.

Dr. John Clarke
Dr. John Clarke

Brother Davenport does not address Landmarkism, the Baptist Bride theory, or Baptist Church succession, but “a matter of mere historical correctness and facts.” Like any good advocate who believes in the factual and doctrinal truth of his position on a very important issue, he considers some facts concerning Jim Fellure’s possible personal motivation for writing his booklet. Then he gives the four necessary categories of facts that need to be considered in order for the issue to be correctly understood. His well-documented facts are very persuasive in supporting his conclusion.

In addition to the facts, Davenport explains the importance of the issue and the importance of accurate facts. He correctly and with great insight points out that “Once one starts changing history, one changes who he is, where he came from and where he is going.” As he explains, (1) “Integrity for Historical Correctness is at Stake. (2) Proper Examples of Doctrinal Soundness is at Stake. In this section, Davenport gives his argument for a biblical order for baptism. (3) Regard for our Baptist Heritage and Identity is at Stake. (4) Historical Influence on American Principles is at Stake.” In this last section, Davenport declares something which Finney discovered himself after an intensive study over several years: “One cannot truly understand American history until he understands Baptist history.”

Finney, without equivocation, recommends that all true Baptists read and study Davenport’s jewel, Baptist History IN AMERICA Vindicated: The First Baptist Church in America/A Resurfaced Issue of Controversy/The Facts and Importance. This booklet is the kind of writing and teaching those seeking the truth of the matter need to read and digest, and the quality of writing that needs to come forth from one who is contending for the faith. From a foundation of intense study over many years, Finney attests to Davenport’s biblical, historical, and analytical acuity. See En3 for information on books by Jerald Finney.


En1. The following concerning ordination is from J. A. Shackelford, Compendium of Baptist History (Louisville, Kentucky: Press Baptist Book Concern, 1892 (Reprint), pp. 123-124. (Can be ordered from Local Church Bible Publishers):

“‘Commenius, who published a synopsis of the discipline of the churches of Bohemia, dwells particularly upon this article and shows that ‘a stated ministry was always considered as a matter of great importance among the Waldensean churches.’ A dreadful persecution broke out among the Bohemian brethren in the days of Commenius, which produced such havoc among them that he himself ‘was the only surviving bishop that escaped.’ The scattered brethren, in process of time, elected three persons as qualified for the pastoral office, but ‘found themselves greatly perplexed about their ordination.’

“‘Having understood that there were some Waldensean churches on the confines of Moravia and Austria, to satisfy their own scruples, as well as those of others, they resolved to send Michael Zambergius, one of their pastors, with two other persons to find out those Waldenses, and give them an account of what has passed among them, and especially to ask their advice upon the matter in hand. They met with one Stephen, a Waldensean bishop, who sent for others also residing in that quarter, with whom they had a conference upon the doctrines of the gospel, and the state of their churches, and by them the said three pastors were ordained by the imposition of hands. ‘Hence,’ says Dr. Allix, ‘it is abundantly evident, that as the Waldenses have preserved the faith that was committed to them, so have they been as careful to preserve entire among them the ancient discipline of the church.’

“These Waldensean brethren regarded regular ordination so much of importance, that they sent the three brethren some five or six hundred miles that they might be ‘examined upon the doctrines of the gospel,’ and receive ordination at the hands of a regularly ordained ministry. In this way have the pure doctrines of the gospel been preserved through all ages.”

En2. From the May 12 entry concerning baptism of This Day in Baptist History Past, “The Conversion of a Church”:

The Congregational church in Sedgwick, Maine, had enjoyed the ministry of the Reverend Danil Merrill for twelve years. During which time it became one of the largest of the denomination’s churches in the state. However, when several of his ministerial students became Baptists, the rev. Mr. Merrill determined to restudy the matter of baptism and write a book on the subject which would protect against such losses, and such a volume would be invaluable to many in refuting what he considered heresy taught by the Baptists. After more than two years of studying the scriptures he concluded that the Bible did not support his long-held position of sprinkling.

The matter came to a head when a group of children were presented to be sprinkled and the pastor could no longer with good conscience perform the rite. For several months Merrill continued in agony of heart for, as he confessed, he “could not bear the idea of being called one .

On February 28, 1805, after a series of sermons on the biblical mode of baptism, the congregation voted unanimously to call for a council of Baptist ministers to administer New Testament immersion, to constitute them as a Baptist church, and to ordain Daniel Merrill as their pastor. In all, sixty-six candidates were baptized on May 13, 1805, and nineteen more were baptized on the following day.

En3. Notice that two of Finney’s books listed below have already been fully reproduced on the “Separation of Church and State Law” website; links are included below. Also, God Betrayed has already been reproduced in audio form on the website, and much of the book is already reproduced, in written form, on the website. Soon, all the books will be in written form on the website. Finney is concerned with imparting truth, not with making money, in his God-called “Separation of Church and State Law” ministry. If one does not want to buy the books, but wishes to read them, he can do so at no cost.

God Betrayed/Separation of Church and State: The biblical Principles and the American Application (Link to preview of God Betrayed): may be ordered from Amazon by clicking the following link: God Betrayed on or from Barnes and Nobel by clicking the following link: God Betrayed on Barnes and Noble. All books by Jerald Finney as well as many of the books he has referenced and read may also be ordered by left clicking “Books” (on the “Church and State Law” website) or directly from Amazon by going to the following links: (1) Render Unto God the Things that Are His: A Systematic Study of Romans 13 and Related Verses (Kindle only) which has been reproduced on the “Separation of Church and State Law” website at Render Unto God the Things that Are His: A Systematic Study of Romans 13 and Related Verses; (2) The Most Important Thing: Loving God and/or Winning Souls (Kindle only) which has been reproduced on the “Separation of Church and State Law” website at The Most Important Thing: Loving God and/or Winning Souls; (3) Separation of Church and State/God’s Churches: Spiritual or Legal Entities? (Link to preview of Separation of Church and State/God’s Churches: Spiritual or Legal Entities?) which can also be ordered by clicking the following Barnes and Noble link: Separation of Church and State on Barnes and Noble.

En4. Letter from James Beller replying to assertions made by Jim Fellure in his booklet. The online link to this e-mail is:

1 / 3A Letter to Jim Fellure of Victory Baptist Press

March 13, 2011

Bro. Fellure,

Thank you for your time on the phone on March 3, 2011. I had called to clarify some things with you concerning the “Open Letter To Those Who have Questioned Our Stand On The Baptist Bride, Lankmarkism, or Baptist Church Succession Theory,” which was dated March 3, 2011. This email letter was sent to over 15,000 recipients and, as I shared with you, had references to me, describing me as a Baptist “brider.” In this you linked me with a group of people I do not represent. I mean no disrespect in this short answer and I believe you to be a good man, but I mean to try to set the record straight.

Even though I am not a part of this group, nor have I ever denominated myself as a “landmarker,” you painted me as such. As I mentioned on the phone, I would have wished you had contacted me before you painted me with such a broad brush.  I will say that some of what is called “landmarkism” I embrace, as do a large number of independent Baptists. For instance, our church does not accept immersions for membership from any organization that has its roots in the Roman Catholic, or catholic Reformed. This is an ancient practice. We also believe in the local church as the only church found in the Bible. We also believe strongly that churches are to birth churches. We also, like many, many Baptists believe in the succession of principles. This was believed by Henry D’Anvers, Theilman Van Braght, Charles Spurgeon and the late David L. Cummins. This is nothing new. You seem to misunderstand both “brider” and “landmark” positions, mixing them together.  I am going to answer your letter in detail at a latter time, but you promised me a retraction:

1. On page 2 you write:

“The Baptist Bible Fellowship, the Bible Baptist Fellowship, the World Baptist Fellowship, and the Independent Baptist Fellowship International can all trace their history back to Dr. J. Frank Norris, an ordained Southern Baptist pastor who left the SBC and promoted and influenced the independent, fundamental Baptist movement. Men such as Dr. John R. Rice, Dr. Jack Hyles, Dr. Lee Roberson, Dr. Harold Sightler, Dr. Shelton Smith, Lester Roloff and many others had their roots in the Southern Baptist Convention, and the Southern Baptist Convention has its roots in the American Baptist Convention, which is linked back to Roger Williams and the First Baptist Church in America at Providence, Rhode, Island.“ It is a grievous error to claim “the independent, fundamental Baptist movement…had their roots in the Southern Baptist Convention, and the Southern Baptist Convention has its roots in the American Baptist Convention, which is linked back to Roger Williams and the First Baptist Church in America at Providence, Rhode, Island.” ANY Baptist historian, Cathcart, Armitage, McBeth, etc. knows the SBC has its roots in the Separate Baptist Revival through Shubal Stearns. Stearns was baptized by Wait Palmer and the line of baptism does go back to Newport, Rhode Island. However, all that aside, you…

2. On page 3 state:

“The Landmark theory would teach that not one of the pastors mentioned previously, or the converts that were saved and baptized under their ministry, are legitimate Baptists, and none of them will be in the Bride of Christ.”

I know of no “landmarker” that believes this and even if they did, I don’t believe it and have never said such a thing. But you make me one of the number that would say this by…

3. Writing on page 3:

“Some writers that follow the Landmark theory have some great historical information. Examples of two of these mens’ books are, The Trail of Blood, by J. M. Carroll, which VBP prints and sells, and America in Crimson Red, by Brother James Beller which we sell in our bookstore.”

You have made me a companion of those you claim “would teach that not one of the pastors mentioned previously, or the converts that were saved and baptized under their ministry, are legitimate Baptists, and none of them will be in the Bride of Christ.”

I do not believe this, nor do I know of any “landmarker” who believes it either. You made me out to say things I have never said, nor believed.

Bro. Fellure, you said you would print a retraction, but instead you re-sent the same email letter on March 10 (even though it was still dated March 3). Is this a retraction?

James Beller

Book Review: Compendium of Baptist History

J. A. Shackelford 1892
Click the following link to order: Local Church Bible Publishers

J. A. Shackelford, in his 316 page summary of the history and general principles of the Baptists and their persecutors, provides a great reference work which may be used by the “ordinary reader” to “take the place of many volumes to which” he does not have usual access. The book is an “easy read” and, therefore, a great resource for one who does not have the time to pour over the vast amount of historical material needed to prepare one to “meet and vanquish the adversaries of truth.” The reviewer has done, and continues to do, considerable reading and research into the matters dealt with in the book, and finds that Mr. Shackelford is accurate in his very astute and well organized presentation of historical facts.

This book shows the state of Christianity and the character of the clergy when State and church are combined. An integral part of that story is the history of the martyrs. These martyrs preferred death at the stake, being burned alive, drowned, imprisoned, unspeakable torture, poverty or any other evil which could be imagined and administered against them rather than life at the price of their religious liberty. It is estimated 50 million were slaughtered by Catholics since Catholicism came into existence, an average of nearly 40,000 a year (at the time of the publication of this book).

Beginning with the infant churches in the New Testament, the author traces the history of those churches who, by principle, can be classified as New Testament (“Baptist”) churches and the persecutions they endured. They were not always called “Baptist,” but their main principles were always consistent with the literal teachings of the Bible. Mr. Shackelford gives examples of how careful historic Baptists, unlike many of their modern descendants, have always been to guard against any irregularities, and to keep the ordinances as they were first delivered to the church. These historic churches would never have permitted the extreme biblical irregularities in church ordinances and doctrines which are common in most contemporary “Fundamental” Baptist churches. For example, variations from the scriptural teachings on baptism and the Lord’s supper and the ordination of pastors were not practiced or tolerated, nor was any form of union of church and state.

Or course, to be complete, this history includes the history of the accompanying heresies within the churches. Heresies came early and the apostles learned that untiring vigilance is necessary to preserve the churches in purity of doctrine and discipline. Mr. Shackelford traces the history from the beginning of, the principle players in, and the reasons for those heresies. Of course, as Mr. Shackelford explains, the ultimate heresies which were developed by the Catholic church resulted in what were so-called “Christians” torturing and killing other Christians in their unsuccessful attempts to stamp out all vestiges of what they deemed to be heresies and the practice thereof. “Our enemies have, for us, preserved our history …, and it can be traced only by the blood-stained footprints of a people of whom ‘the world is not worthy’” (p. 183; all quotes are from the book). The brutal outrages described pierce the heart of anyone whose conscience has not been seared, but they were authorized by the highest authority of the Catholic church, honored by all therein, and carried out by a cold hearted civil authority, for the most part. They were done in the name of Christianity, and by the authority of the [Catholic “church” and the popes] (185). This history is masterfully summarized in this book.

Sadly, most fundamental Baptists are ignorant of their history and the importance of knowing it. “If anyone thinks that such acts of cruelty should not be recorded upon the pages of history, let him remember that only in this way can the people be educated, and that in religious, as well as political matters, ‘eternal vigilance is the price of liberty’” (188). History repeats itself, and it is the boast of Rome that she never changes. The Catholics have declared their purpose, when they come into power, to put religious liberty to an end in this country. Should they ever possess the power, scenes like those here recorded will be repeated. Let the alarm be sounded now, and let the people watch with a jealous eye for every encroachment upon their religious privileges” (188; see also, 192-3).

Book Review: The Substance of an Argument against the Indiscriminate Incorporation of Churches

by Dr. William S. Plumer
Link to online edition of book: The Substance of an Argument against the Indiscriminate Incorporation of Churches.
A hard copy can be ordered from Sprinkle Publications.

“Dr. [William S.] Plumer’s abilities were quite broad—from simple to complex. Not only would he tutor in elementary matters he would also take on complex issues. There was a petition introduced to the legislature of Virginia in 1846 requesting the passage of a law authorizing the incorporation of each congregation or religious society in the state. Plumer appeared before a legislative committee to speak against the petition…. He won the issue hands down, and the reader will be able to participate in this as he reads [The Substance of an Argument against the Indiscriminate Incorporation of Churches]” (pp. 9-10; citations are from the book).

“Seeing the danger of this proposal and the necessity of stopping it, Dr. …  Plumer appeared before the committee of the legislature in Richmond and spoke at length against the issue. He was opposed by two of the most eminent lawyers of Richmond.  Before the issue was settled and the two opponents were found to be ill equipped to deal with the Lord’s servant on the holy mission. He presented arguments from church history, legislated laws and legal opinions from eminent historians, judges and lawyers. The Lord’s servant reached into the centuries and retrieved arguments dispelling his opponents’ position. His breadth of coverage, genial spirit and good humor won over those who listened. Rev. Dr. William S. Plumer won and the issue was rendered nil…. Accusations that he was laboring under an hallucination or that an atheist even sided with him were turned upon those who opposed.”…  “In conclusion he quoted Bishop Meade, ‘Perseverance in a cause so just must eventually, by the blessing of heaven, be crowned with success.’ The lone preacher under God’s hand won the day” (pp. 3-4).

Book Review: The Word: God Will Keep It/The 400 Year History of the King James Bible Only Movement and accompanying sermon

TheWord_JoeyFaustby Pastor Joey Faust; available to be purchased at or from Amazon (click here or on the picture on the left to go to Amazon ordering page)
To hear Pastor Faust’s sermon on “The Occultic Conspiracy to Replace the King James Bible” click:

Jerald Finney
Copyright © January 4, 2012

Click here to hear an interview of Pastor Joey Faust concerning his book,
The Word: God Will Keep It/The 400 Year History of the King James Bible Only Movement
(This is an eye-opening show for those who want the truth)

To listen to a radio interview of scholar John Hinton concerning the KJV conflict click: May 18, 2013 radio interview of John Hinton.

Just two nights ago (December 1, 2011), on weekly Wednesday night visitation, I met a believer who explained that the King James Version (“KJV”) was not a good version, that he always referred to Greek and Hebrew lexicons for clarifications in his Bible studies. In our conversation, he also revealed that he was a promoter of other heresies as well. I was not surprised at what this man said. Many church goers have been indoctrinated to believe the same lies that this man espoused.

In my library, I have several books which explain the problems and imperfections with interpretations of the Bible and the reasons that prove that the KJV is God’s Word in the English language. See Endnote. However, The Word: God Will Keep It is the only book I have come across that traces the history of the Satanic plot that attempts to discredit and replace the KJV. In fact, The Word: God Will Keep It is the most dynamic book I have read that deals with the KJV controversy. This book will fortify the understanding of the believer who loves and understands God and His Word and the ability of God to do all things, including the power to preserve His Word in English. Pastor Faust’s arguments and reasoning are supported by facts and quotes with relevant Bible verses and comments interspersed, all building into a mighty crescendo whose peak is an explanation of the Jericho scholars who “shipwreck the faith of Christians in the infallibility of the Bible.”

Pastor Faust explains how the attempted plot to destroy the KJV has been and is being carried out; how the Satanic plan used in the Garden of Eden to convince Eve that God’s Word was not to be trusted has been very successful in leading many to reject the infallibility of the KJV. He quotes from many writers over the past 400 years and applies Scripture to the spiritual warfare surrounding the KJV. He proves the great use infidels have made and continue to make of the new, revised versions; and he shows how the doctrine of the infallibility was opposed by Unitarians, Liberals, Modernists, Catholics, and other infidels as a barrier to what they deemed to be progress (called by the Bible, the “falling away” in preparation for the coming of the Antichrist). The Word: God Will Keep It:

  1. shows how Satan, through men, has sown doubt in the Word of God in English, the KJV.  Tragically, the “end result is an ‘emerging church’ that is sure of nothing, with people lurking in the shadows of Dark Age liturgies and traditions, searching for stability and certainty. Along with this, worldliness is increased as others turn from the foundation of the Holy Scriptures to their own subjective hearts (Proverbs 18:2; 2 Timothy 4:3-4)” (p. 28; all quotations are from The Word: God Will Keep It unless otherwise indicated.);
  2. traces the origin of the seriously flawed “originals only scheme” to Roman Catholicism whose goal is to drive people to the alleged “stability and final authority of the Roman Catholic Church;”
  3. refutes the claim that the KJV only arguments are new;
  4. quotes from and analyzes the teachings of those who planned to use new Bible versions to bring about a final, one-world religion. These men viewed KJV Onlyism as a major roadblock to the goal of ushering in a one world religion. As knowledgeable Catholics realized over a century ago, the destruction of “King Bible-and-Bible-Only” is dead, having turned destructive critic and sawn off the bough whereon he sat.”  As a result of the effectiveness of the attacks on the KJV and the turn to the new perversions, many people have flocked to the Roman Catholic Church, or liturgical forms of worship, as they search for the final authority that they no longer see in the Bible;
  5. reveals the beliefs of how the Pilgrims and Puritans, John Bunyan, Michael Faraday (one of the greatest scientists who ever lived), Charles Spurgeon, John Glas, Henry Venn, Alexander Campbell (the founder of the Church or Christ), C. I. Scofield, W. A. Criswell, Dr. John R. Rice, Jack Hyles, Jack T. Chick, William P. Grady, Dr. Curtis Hutson (Dr. Rice’s successor as editor of the Swore of the Lord), Samuel C. Gipp, Sarah Moore Grimke (an early feminist), William Newcome (a nineteenth century Unitarian), Manly P. Hall (influential Lucifer worshiping occult writer and leader and 33° Mason), Helena Petrovna Blavatsky (a Satanist and early leader of the occult Theosophy movement), President Harry S. Truman, the Jehovah’s Witnesses, Catholics, homosexuals, and many others felt and  feel about the KJV;
  6. gives the biblical answer to the question, “Can translations be infallible?”;
  7. uses the writings of unbelievers—including Unitarians, Catholics, Modernists, Universalists, Theosophists, Rationalists, Jehovah’s Witnesses, Occultists, and other infidels whose doctrines are disproved by the KJV—beginning in the days of the KJV translators to show the views of Bible believers in their days and the abundance of KJV only believers throughout the past 400 years. He documents the fact that “some popular, early Christian leaders are quoted as if their statements concerning the King James Bible represent the only viewpoint among believers in their day. The historical sections … document that these teachers were largely outnumbered by the many Christians who believed that the King James Bible is infallible.”
  8. examines the principle men behind the Revised Version (Westcott, Hort, Lightfoot, etc.) upon which modern “Bible” versions like the NIV and NASB are rooted;
    (9) etc.

In short, The Word supports the conclusion of the whole matter: “We have the literary, historic, moral, and spiritual demonstration that our Bible is the Word of God, and the word of God is our Bible” (Thomas H. Skinner, in The Preacher and the Homiletic Monthly, Volume 3, 1879, quoted on p. 118.).

Endnote. The KJV is not an interpretation, but a translation, the perfect, infallible, pure Word of God in the English language. All other versions are interpretations.

Book Review: The Writings of John Leland

Book Review
The Writings of John Leland
Edited by L.F. Greene, ARNO PRESS & THE NEW YOUR TIMES, New  York, 1969,
Reprinted 2010 by Local Church Bible Publishers,

Jerald Finney
Copyright © December 2, 2011

Recommended reading: Outcome Based Religion (Click to see review)



Truth is as essential to history as the soul is to the body.—Frederick.
Quoted on 92 of The Writings of John Leland
“Truth needs no apology, and error deserves none. Prefatory lies have often atoned for ignorance and ill-will in the Eastern and European worlds; but let the sons of America be free. It is more essential to learn how to believe, than to learn what to believe” (92)

Note. Unless otherwise indicated, all quotes are from the book The Writings of John Leland, and only the page numbers are noted. Several years ago, I tried to find a copy of the writings of John Leland. I discovered a two volume set of the writings of John Leland online, but the price was $200.00. Two days later, I decided to “bite the bullet” and pay the $200.00. It was too late. The books were no longer available, and I could not find any other sources. Recently, Pastor Jason Cooley informed me that John Leland’s writings are now available for $20.00 from Local Church Bible Publishers, I bought the book from that source.

Book Review: The Writings of John Leland

John Leland was both a Baptist hero and an American hero. His contributions to religious liberty in America should be known by every American, and especially to every American Baptist. He was a constant and effective promoter the Baptist distinctive of separation of church and state, soul liberty, or religious liberty both before and after the ratification of the United States Constitution. His exploits and thoughts on liberty should stand next to those of George Washington, James Madison, and Thomas Jefferson.

Before the adoption of the Constitution, he was a leader for religious liberty in Virginia: “The Baptists fought to have the act incorporating the Episcopal church repealed. Reuben Ford and John Leland attended the first 1787 assembly meeting as agents in behalf of the Baptist General Committee (Charles F. James, Documentary History of the Struggle for Religious Liberty in Virginia (Harrisonburg, Virginia: Sprinkle Publications, 2007; first published in Lynchburg, Virginia: J. P. Bell Company, 1900), pp. 142-146). On August 10, 1787, the act incorporating the Episcopal church was repealed, and until 2001—when Jerry Falwell and trustees of the Thomas Road Baptist Church, who were joined by the American Civil Liberties Union, challenged the Virginia Constitutional provision forbidding the incorporation of churches in federal district court—no church in Virginia could be incorporated (See Falwell v. Miller, 203 F. Supp. 2d 624 (W.D. Va. 2002).”  God Betrayed, p. 282.

“It is sad that Christian revisionists, in their successful effort to deceive the entire Christian community and advance their agenda by combining church and state, so that the resulting union of church and state can bring in the kingdom of heaven, have belittled, misrepresented, and/or totally ignored great men such as Roger Williams, Dr. John Clarke, Isaac Backus, Shubal Stearns, John Leland and others. Their efforts have done great and irreparable damage to the cause of Christ.” God Betrayed/Separation of Church and State: The Biblical Principles and the American Application (Austin, Texas: Kerygma Publishing Company, 2008), p. 208; See EN for more information on books by Jerald Finney; God Betrayed/Separation of Church and State: The Biblical Principles and the American Application (Link to preview of God Betrayed). Tragically, even most Baptists have been deceived by the revisionists, and believe and teach the revisionist lies.

“John Leland, the most popular preacher in Virginia, was chosen by the Baptists as candidate of Orange County to the state ratification convention opposed to ratification of the United States Constitution, and his opponent was to be James Madison. Mr. Leland likely would have been elected had he not later withdrawn. Mr. Madison, when he returned from Philadelphia, stopped by Mr. Leland’s house and spent half a day communicating to him about ‘the great matters which were then agitating the people of the state and the Confederacy’ and relieving Baptist apprehensions as to the question of religious liberty. As a result of this meeting, Mr. Leland withdrew in favor of Mr. Madison and the Baptists of Orange County were won over to the side of Madison” (Charles F. James, Documentary History of the Struggle for Religious Liberty in Virginia (Harrisonburg, Virginia: Sprinkle Publications, 2007; first published in Lynchburg, Virginia: J. P. Bell Company, 1900), pp. 150-158; William P. Grady, What Hath God Wrought: A Biblical Interpretation of American History. (Knoxville, Tennessee: Grady Publications, Inc., 1999) pp. 166-167.” God Betrayed, p. 285.

In compiling The Writings of John Leland, “Great care has been taken to ascertain truth, and few assertions have been made that are not sustained by documentary evidence of undoubted authenticity.” The book combines what the Elder Leland believed, preached and lived with evidences of a pious character, preaching style, life history and accomplishments, personal demeanor, and his effect on those whom he converted and those to whom he preached” (65).

Reading John Leland’s writings reveals the mind of a brilliant believer. His political insights were, for like of a better word, awesome. His historical and biblical knowledge were of the highest order, but, more importantly, his analyses were brilliant, reflecting the mind of God. Through a short biography, compilation of letters, speeches to political bodies, essays, sermons, etc., The Writings of John Leland reveals, of special interest to this author, the political and spiritual life and beliefs of John Leland. Mr. Leland’s spiritual activities resulted in the salvation of many souls; and, as already noted, he was very instrumental in the adoption of the First Amendment the United States Constitution. He remained active until  his death. He wrote, “I [John Leland] close, by observing that here is an arm seventy years old, which, as long as it can rise to heaven in prayer, or wield a pen on earth, shall never be inactive, when the religious rights of men are in jeopardy. Was there a vital fibre in my heart, that did not plead for rational religious liberty, I would chase the felon from his den, and roast him in the flames” (507).

The remainder of this review will consist of two parts: (1) A summary of Events in the Life of John Leland,” and (2) “A sampling of quotes and matters which Leland addresses in the essays, sermons, addresses, poems, etc. which are included in the book”.

Events in the Life of John Leland (9-40)

Born in Grafton, Massachusetts on May 14, 1754. As a boy, he lost all desire for youthful diversions and, due to conviction in his mind, and would talk on no subject but religion. “Reading the Bible and meditating on the shortness of time, and the importance of being prepared for death and judgment, occupied the chiefest of [his] time.” He began to earnestly seek the Lord (11), and reached conclusions about salvation. While less than twenty years old, he, although naturally bashful publically disputed on the matter of salvation freely by grace with a very respectable preacher (13), then prayed and gave the people present a word of exhortation. The next day, reproaching himself for his forwardness and presumption, he told some that they need not mind anything that he had said, since he was a poor unconverted sinner. He and another young man about his age began to set up evening meetings, to sing, pray, and speak according to their proportion of faith as the Spirit gave them utterance (15). He struggled with his moral evil in himself and “want of will,” and worried about preaching. He was baptized in June, 1774 (16).  He preaches from Malachi 9: “If ye will not hear, and if ye will not lay it to heart, to give glory unto my name saith the Lord of Hosts, I will even send a curse upon you ——.” He continued to preach and doors opened. He finally surrendered to the ministry, without any condition, evasion, or mental reservation (18). [Lady blamed him for being a closed communicant; he asked why he should be blamed for not communing with those who have no fellowship with him (18-19). Joined Bellingham church which gave him a license to do that which he had been doing for a year (19). Oct. 1775 went to Virginia for 8 mo. Married Sally Devine on 9/30/1776. Moved to Culpepper, Virginia. Ordained by the choice of the church, travelled and preached.  Moved to Orange county. Travailed in the desire for salvation of sinners, prays much, baptizes (130), preaches from Orange to York. (20-21). This continues through p. 40.

Pp 41- “Further sketches of the Life of John Leland.” Additional incidents from the editor which continue the history to the time of Leland’s death (1835 to the death of John Leland), including more on the life and character of Mrs. Leland (liberality, courage (e.g., saved her husband from a murderer’s sword (42), life of unceasing toil, always busy, always quiet (43), more on her life history on (43), , her faith firm in Christ, etc. Sketch of John Leland’s last sermon preached 1/8/1841 (46-47). “Thus died John Leland—a man eminent above many for piety and usefulness, whose name is connected with all that is pure in patriotism, lovely in the social and domestic virtues, philanthropic in feeling and action, arduous, disinterested, and self-denying in the labors of the ministerial calling; one whose place in society, in the church, and in the ranks of the ministry, will not soon be filled—in the hearts of those who knew him, never (49).

He died as a witness for the truth, testifying, with his last breath, the value of religion, and that only, which has its seat in the heart. His life had been unostentatious; his aspirations after worldly honors, ever low and feeble; his humility and sense of dependence on God, deep-felt and abiding—and thus he died….” His tombstone read: “Here lies the body of the Rev. John Leland, who labored 67 years to promote piety and vindicate the civil and religious rights of all  men. He died January, 14, 1841, aged 86 years and 8 months (50).” His religious creed (50-1).

“Through a long life, Elder Leland sustained, with uniform consistency, the two-fold character of the Patriot and the Christian. For His religious creed he acknowledged no director but the Bible. He loved the pure, unadulterated word of truth and as a minister of that word, zealous and faithful, he preached it, as far as he was able, unmixed with the doctrines and commandments of men, ‘not for filthy lucre, but of a ready mind.’ He was clear in exposition, happy in illustration, often powerful and eloquent in appeals to the conscience and heart. He insisted, in absolute and unqualified terms, on the great fundamental truths of the gospel, the necessity of regeneration, faith and repentance; but, on points not essential to salvation, though his opinions were no less firmly established, and he never shrunk from advocating them on proper occasions, yet he did not censure or denounce those who differed from him, nor  exclude from fellowship, ass Christians, any who gave evidence of a gracious change, whatever might be their peculiar doctrinal views. He never engaged in controversy; and when any of his published opinions were disputed, or commented upon, as was sometimes the case, with severity, he preferred to  ‘let the matter rest a little, and then give another thrust,’ as he expressed it, to the wwast of time, repetitions, and tediousness of reviews and replies.” (51-52).

His political creed was based upon those ‘sufficient truths’ of equality, and of inherent and inalienable rights recognized by the master spirits of the revolution as the principles for the support of which they pledged ‘their lives, their fortunes, and their sacred honor.’ As a politician, he was above the influence of any but sincere and patriotic motives. He was a statesman, rather than a politician. He studied the fundamental principles of government, and drew his conclusions directly from them, without any intervening medium of self or party interest…. His sentiments, on particular measures, it is unnecessary to comment upon, as they are clearly expressed in his writings. His feelings on the subject of slavery may be gathered from the fact that, during his fourteen years’ residence in Virginia he never owned a slave, as well as from his remarks in the Virginia Chronicle, and from the resolution offered by him, when a member of the Baptist General Committee, and passed by them, in 1789, in the following words: …” (51-52).

 “The great object, (next in importance to his mission as a preacher of Christ,) for which he seems to have been raised up by a special Providence, was to promote the establishment of religious liberty in the United States. His efforts, perhaps, contributed as much  as those of any other man, to the overthrow of ecclesiastical tyranny in Virginia, the state of his adoption, and exerted a beneficial influence, though less successful, towards the promotion of the same end in that of his nativity. In the former, in the years 1786-7-8, we find his name in the doings of the Baptist General Committee, with which he stood connected, as messenger to the General Assembly, appointed to draft and present memorials respecting the Incorporating  act, the application of the glebe lands to public use, etc. Though the cause of religious freedom was the common cause of all dissenters, yet the Baptists, as a sect, took the lead in those active, energetic, and persevering measures, which at length prevailed in its establishment. Many individuals of other denominations took an active part, and aided materially in bringing about the glorious result; nay, that even many of the more conscientious and patriotic among the members of the established church, made praiseworthy exertions in its favor, is a fact too honorable to themselves, and to the state that produced them, to be passed unnoticed. Enrolled among the ardent champions of religious liberty, are the names of Virginia’s most illustrious sons—of Washington, Henry, Jefferson, Madison. To particularize, in regard to the efforts made, and the good accomplished by each, is unnecessary in this place; the following Address an Reply, which are inserted entire, will serve to exhibit the enlarged views and the unselfish spirit of the patriots of that day, as well as the harmony, one might almost say identity, of sentiment that prevailed among them.” … (Address to President Washington: see pp. 52-54.). George Washington’s reply on pp. 54-55, says, in part: “If I could have entertained the slightest apprehension that the Constitution framed by the Convention where I  had the honor to preside, might possibly endanger the  religious  rights of any ecclesiastical society, certainly I would never have placed my signature to it; and if I could now conceive that the  general government might even be so administered, as to render the liberty of conscience insecure, I beg you will be persuaded, that no one would be more zealous than myself, to establish effectual barriers against the horrors of spiritual tyranny, and every species of religious persecution. For you, doubtless, remember, I have often expressed my sentiments, that any man, conducting himself as a good citizen, and being accountable to God alone for his religious opinions, ought to be protected  in worshiping the Deity according to the dictates of his own conscience… (52).”

Leland moved to New England in 1791. Immediately “commenced anew the warfare against religious  intolerance, and the defence of the cause that had so signally triumphed in Virginia. During his stay in New London, he published his ‘Rights of Conscience Inalienable,’ and afterwards, from time to time, other works of the same character; some of which will be found in [this volume], and others it has been impossible to obtain. “Our limits do not allow us to enter upon the history and progress of religious liberty in Massachusetts. This may be found elsewhere…. At length, in the beginning of 1811, a decision by Judge Parsons, that no society, not incorporated by law, could claim even the pitiful privilege of drawing back money, awakened the fears of the dissenters, and a circular Address, accompanied by a petition to the legislature, praying for a revision of the laws respecting public worship, was circulated through the state. At the solicitation of the people of Cheshire, Mr. Leland accepted a seat in the legislature, for the special purpose of aiding the measures petitioned for. His speech, delivered during the debate on the subject, may be found in another part of the work (55).”

“A law was finally passed that gave some relief, but not complete satisfaction. The ‘stump’ of the tree of ecclesiastical oppression, so carefully preserved ‘with a band of iron and brass,’ continued, therefore to furnish a subject for his animadversion, in various essays, addresses, etc.  and he improved such opportunities as were offered him, as a matter of duty, and in fulfillment of the public pledge he had  given, that ‘as long as he could speak with his tongue, wield a pen, or heave a cry to heaven, whenever the rights of men, the liberty of conscience, or the good of his country were invaded by fraud or force, his feeble efforts should not lie dormant.’”

A sampling of quotes and matters which Leland addresses in the book

59- His views on church discipline, communion, etc.
65 – Excerpt from Semple’s Virginia Baptists on John Leland.
68- 69 Leland on God’s Sovereignty vs. free will.
69 – 70 Criticisms of John Leland.

 70 “There is evidently a wide difference between searching the Scriptures to find a system of truth, and searching them for evidence to support one already adopted….”

78 (In Preface to “The Bible Baptist): “Truth needs no apology, and error deserves none. Prefatory lies have often atoned for ignorance and ill-will in the Eastern and European worlds; but let the sons of America be free. It is more essential to learn how to believe, than to learn what to believe.
“The doctrine and spirit of the following remarks, are left for the reader to judge of for himself. Truth is in the least danger of being lost, when free examination is allowed.”

78 “Christian writers generally agree to reproach the Jews, for treating the Rabbies with as much respect as they did the prophets; giving as great credit to their traditions as they did to the sacred volume. But many Christian writers are guilty of the same absurdity. It is no more significant for Jews to quote the Talmud or the Targum, to prove a Mosaic rite, than it is for Christians to depend on Tertullian, Cyprian, Origen, and the other fathers of the church, for a gospel ordinance.”

73-77 “The History of Jack Nips”: (The boy Leland examiners the teaching of the church; also state constitutions) This examines doctrines of the Presbyterian church: preaching in tones, their orthography, infant baptism of non-believers (who gave their child to God) 73-, baptism of infants who are out of the church and of infants of those who are enemies of the church (75). He does his Bible study of baptism 76. His dad intended him for a minister. His question: “But does God. Those who are sent by men to preach, must look to men for their pay; but those that are sent by God, must depend on him.” He studies all the state constitutions at age 22. He found that “there were not two of them that agreed. What said I, do great men differ? Boys, women, and little souls do; but can learned wise patriots disagree so much in judgment? If so, they cannot all be right, but they may all be wrong, and therefore, Jack Nipps for himself. What encouraged me to search and judge for myself, was this: when I was a small boy, I fancied that I stood in the middle of the world, and that the earth extended no further than my eye-sight explored: but people told me that I was wrong in my judgment; but after a few years study, I found I was half right. That the earth exceeded my eye-sight, I soon found by experience; herein I was wrong. But that I am always on the centre spot of the surface of the globe, is an undeniable truth. And as mature experience convinced me that my boyish thoughts were some of them right, I concluded it might be so with my study in politics” 77.

78- Excellent examination of “baptism” including infant baptism. John the Baptist 79. Inconsistencies of those who promote infant baptism 81. On “Mk. 16.15-16 “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned” 81-2. On Peter’s teaching on baptism 82-3. On Philip 83-4. The next baptizer, Ananias 84. Then Paul 84-6. Baptism of the Holy Ghost 87. The argument that many great reformers and preachers, in past ages, believed and practiced infant sprinkling; if error, would not God have convinced them of it, when he was with them, in so great a degree 89?

91- :The Virginia Chronicle.” Account of the different religious sects in Virginia. Settlement, population 94-95.  The Quakers (persecuted by not put to death) 94. Of the slaves 94-8. Wishes its dissolution, but points out the great problems in so doing. Briefly on their religious worship etc. “THE UNIFORMITY OF RELIGION FOR ONE HUNDRED AND THIRTY YEARS 98-99. OF THE PRESBYTERIANS 99-100. OF THE METHODISTS (Armenian) (Tremendous footnote on 101 about baptism) 100-1. OF THE TUNKERS 102-3. OF THE MENNONISTS 103-4 (Excellent comments on civil government). OF THE BAPTISTS 104-5. THE PERSECUTION OF BAPTISTS (Excellent reasons why no religious test should be required for office) 105-7. THE REASONS FOR THEIR DISSENT (107-109). THREE GREAT PRINCIPLES (The 3 great principles which divide the Christian world) 109-11. OF MARRIAGE 111-2. THE DECLENSION AMONG THE BAPTISTS (“But as they gained this piece of freedom, so the cares of war, the spirit of trade, and moving to the western waters, seemed to bring on a general declension. The ways of Zion mourned. They obtained their hearts’ desire, (freedom,) but had leanness in their souls. Some of the old watchmen stumbled and fell, iniquity did abound, and the love of many waxed cold…. FN 9N 114 WHY A CONFESSION OF FAITH?) 112-4. THE GREAT WORK (The declension ended in 1785 with revival) 114-6. THE NUMBER OF BAPTISTS 116-7. ON DRESS 117. THE EXCESS OF CIVIL POWER ESPLODED (Tremendous insights on freedom of conscience, chaplains paid by govt. (in army or legislature or elsewhere, the extent of power of civil govt. (can’t use Israel as example), govt. maintenance of religion) 117-9. WASHING OF FEET AND DRY CHRISTENING 120. THE VIRGINIA BAPTISTS COMPARED WITH THE GERMAN 120-1. SOME REMARKS 121-2. THE RIGHTS AND BONDS OF CONSCIENCE 122-3. THOUGHTS ON SYSTEMS 123-4.

125-171 “The First Rise of Sin.” “If the decalogue (the Ten Commandments) is all of a moral nature, the injunction is binding on all nations; and if all nations were under the bond of regarding the seventh day in a holy manner, it is strange that St. Paul never had occasion to reprove the Gentiles, for the breach of it, fas the Jewish prophet had to reprove their own nation; and, besides … If, in the New Testament, Christians are commanded to keep the first day, by Christ or his apostles, that divine appointment is sufficient; human legislatures have nothing to do in ordaining fixed holy days, establishing creeds of faith, requiring religious tests, certificates, or anything of the kind. 146.” [God could not have prevented sin. God decreed that angels and men should not sin. No law was given men or angels to sin. If it was the design, decree, or secret will of God, that creatures should sin, how can it be sin? for sin is the transgression of his will…. If sin is the cause of general good, all creatures should love it; and if creatures should love it, why are they called upon to repent of, and hate it? … And as it was not possible for God to sin, or make creatures sin, so, likewise, (considering him in the character of a moral governor, it was not possible for him to prevent it. Should a legislature do more than make laws, forbidding crimes; … the only means he could make use of to prevent it, would make them entirely miserable…. So it was with God; he loved his creatures, and sought to make them happy; and, as rational creatures cannot be happy without the freedom of their will, this freedom was established in them by God; and, in this point of view, it was not possible for God to have prevented their sin; as the only means that would have secured them from sin, would have made them completely miserable. 141-2.]

171-75: “Letter of Valediction on Leaving Virginia, in 1791.” To slave owners and slaves 173-4.

177-192 “The Rights of Conscience Inalienable, and therefore, Religious Opinions not Cognizable by Law. 1791.” “Did not the Christian religion prevail during the first three centuries, in a more glorious manner than ever it has since, not only without the aid of law, but in opposition to all the laws of haughty monarchs? And did not religion receive a deadly wound by being fostered in the arms of civil power and regulated by law? These things are so 181.” … “To say that ‘religion cannot stand without a state establishment,’ is not only contrary to fact, (as has been already proved), but is a contradiction in phrase. Religion must have stood a time before any law could have been made about it; and if it did stand almost three hundred years without law, it can still stand without it (182).” “… The evils of establishment are many. First, second, third (Uniformity. “Millions of men, women, and children, have been tortured to death, to produce uniformity, and tet the world has not advanced one inch towards it…. The duty of the magistrates is, not to judge of the divinity or tendency of doctrines; but when those principles break out into overt acts of violence, then to use the civil sword and punish the vagrant for what he has done, and not for the religious phrenzy that he acted from. 184), fourth (Leland completely obliterates the objection “that the ignorant part of the community are not capacitated to judge for themselves” which “supports the Popish hierarchy, and all Protestant, as well as Turkish and Pagan establishments in idea.”), fifth(182-6). He shows the biblical problems with the establishment of religion in Conn. (186-90).

193-95. The Modern Priest.

Circular Letter of the Stratsbury Association, 1794. 196-99. The deists and infidels are] “equally-assiduous in declaring what is not true, and never tell us what truth is. With all their boasted illumination in the ground and laws of nature, they never tell us what natural religion is, nor how the God of nature is to be worshiped (197). Tremendous!

213- .The Yankee Spy …, 1794. By Jack Nips. Answers questions about civil govt. including pre-flood, post flood (Nimrod, Gentile nations, the nation of Israel. Sample question with part answer: “Q. Has the ecclesiastical part of the Mosaic constitution ever been abused as well as the political part? A. Yes, and that to a degree. The church of Israel took in the whole nation, and none of that nation: Whereas, Christi’s church takes no whole nation, but those who fear God and work righteousness in every nation….” Circumcision and baptism 217-18. About English govt. 218-19. About the U.S. Const. 219-20. Const. of Mass. 220. A Bill of Rights with that of Mass. examined 22029. “If a  man worships one God, three Gods, twenty Gods, or not God—if he pays adoration one day in a week seven days, or no day—wherein does he injure the life, liberty or property of another? Let any or all these actions be supposed to be religious evils of an enormous size, yet they are not crimes to be punished by the laws of state, which extend no further, in justice, that to punish the man who works ill to his neighbor. (221).”

233-55. A Blow at the Root: Being a Fashionable Fast-Day Sermon Delivered 0409 1801. On liberty of conscience 239-. On persecution and murder of heretics by Papists, by Protestants, in Eng., in Mass. (Roger Williams banned, persecution, art. 3 of Mass. Const.), the  reasons given for establishment (to prevent error, to effect and preserve uniformity of sentiment, to support the gospel) examined.

273-81. The Government of Christ a Christocracy, 1804. [On Mass. 279-81].
283-300.An Elective Judiciary, with other things recommended in a speech…, 1805. Addresses the two arguments against electing judges: (1) the people have not wisdom and sedateness enough to select from among themselves , those who are best qualified to be judges and (2) if judges hold their office by t tenure of periodical elections, they will have such strong temptations to please  the strongest party, in order to secure their next election, that they will not judge uprightly.
301-314. Ordination Sermon. Isaiah/s seraphims, Ezekiel’s cherubims, John’s four beasts are the same. What do they represent?
322-29. Various poems.
330-. Essays, 1810. [Why Christ was God 331-2].

[353-358. SPEECH: DELIVERED I THE HOUSE OF REPRESENTATIVES OF MASSACHUSETTS, ON THE SUBJECT OF RELIGIOUS FREEDOM, 1811. “Let Christianity stand upon its on basis, it is the greatest blessing that ever was among men; but incorporate it into the civil code and it becomes the mother of cruelties” 356.

356. “If, to escape this-dilemma, we adopt Papal maxim, that government is founded in grace, and, therefore, none but gracious men have a right to rule; and that these gracious rulers have both right and knowledge to legislate about religion, we shall find, what other nations have found, that these divine rulers, will be the most cruel tyrants: under this notion, Mr. Chairman, the crusades were formed in the eleventh century, which lasted about two hundred years, and destroyed nearly two millions of lives. In view of all this, and ten thousand times as much, is it to be wondered at, that the present petitioners, should be fearful of attaching corporate power to religious societies…. The interference of legislatures and magistrates, in the faith, worship, or support of religious worship, is the first step in the case, which leads in regular progression to inquisition; the principle I the same, the only difference is  in the degree of usurpation…” 357.the Gospel, was now the point at issue. On which I reasoned thus: the New Testament I in existence: it as written either by bad men or by good men: to believe that bad men wrote it, requires a a faith more marvelous that it does to believe the truth of any article contained in it. Or bad men to form a book that condemns every species of sin—that lays the honors, pleasures, and wealth of the world in t dust—that enjoins patience under injury, and goof for evil—in short, to sacrifice everything that is pleasing to bad men: who can believe it? … The belief of the gospel never makes good men worse, but often makes bad men better…. 363. Proof of the resurrection 366. What the Bible teaches about disembodied spirits 369-70.

381-405. THE JARRING INTERESTS OF HEAVEN RECONCILED BY THE BLOOD OF THE CROSS, 1814. [396-405. The works which were necessary for Christ to accomplish.]
406-39. MISCELLANEOUS ESSAYS, IN PROSE AND VERSE. [419-20. Age and Egotism. “We come into the world ignorant. To aa child, every thing is new and impressive, and more so to a young man, that one of a greater age. The young man of genius, is charmed with the logic of his author, and feels impressed with his own arguments. He lays down his thesis, supports it with metaphysical [metaphysics means “a study of what is outside objective experience”] arguments, forms his syllogism, and draws his conclusion, with little or no doubt of the reality of the whole….” If I use this, continue with the rest on p420.][423 “So it is with metaphysical reasoning: the smallest error, in the outset, though undiscovered by the writer or reader, if pursued, under the pretext of consistency, will lead to an amazing distance from the truth.”][426-28: !!!!!!!! NIMROD, MOSES, CHRIST, AND THE UNITED STATES!!!!!!!!!!!!!!][440-46. ON SABBATICAL LAWS!!!!!!!!!!!!!!!!!!][450-53: CATECHISM!!!!!!!!!!!!!!!!][496-7. EXTRACT OF AA LETTER FROM J. L. TO HIS INQUISITIVE FRIEND][497-9. SHORT REFLECTIONS.][499-500. THE THIRD EPISTLE OF JOHN][501-7. ADDRESS DELIVERED AT THE REQUEST OF THE REPUBLICAN COMMITTEE OF ARRANGEMENTS, AT PITTSSFIELD, ON THE ANNIVERSARY OF AMERICAN  INDEPENDENCE, JULY 4, 1824][508-16.FORM OF A CHARGE TO A CNADIDATE AT HIS ORDINATION]

 [572-82. SHORT SAYINGS ON TIMES, MEN, MEASURES AND RELIGION, EXHIBITED IN AN ADDRESS, DELIVERED AT CHESHIRE, JULY 5, 1830. On the national debt, the population, the office of Pope created in 606, (religious freedom, marriage of church and state 579-80), ][583-96. THE RESULT OF OBSERVATION, 1830. “In some governments, universal toleration is granted to all kinds of religious opinions. This sounds humane and benevolent, but has a deadly root. If government has power to grant it as a favor, it has equal power to withhold it. In such cases, the citizens enjoy their liberty by a tenure no better than the good will of those in power. But the freedom of religious opinions, not only with societies, but with individuals, is a right inalienable, that cannot be surrendered. Of course, no government can tolerate or prohibit it but by tyrannical usurpation. If men commit overt acts under a pretence of religious impression, let the magistrate punish them for the overt acts, and pity them for their delusion” 594. On the kingdom and also on Daniel Marshall 594.]

[597-9. OATHS, 1830.]



God Betrayed/Separation of Church and State: The Biblical Principles and the American Application (Link to preview of God Betrayed): may be ordered from Amazon by clicking the following link: God Betrayed on or from Barnes and Nobel by clicking the following link: God Betrayed on Barnes and Noble. All books by Jerald Finney as well as many of the books he has referenced and read may also be ordered by left clicking “Books” (on the “Church and State Law” website) or directly from at the following links: (1) Render Unto God the Things that Are His: A Systematic Study of Romans 13 and Related Verses (Kindle only); (2) The Most Important Thing: Loving God and/or Winning Souls (Kindle only); (3) Separation of Church and State/God’s Churches: Spiritual or Legal Entities? (Link to preview of Separation of Church and State/God’s Churches: Spiritual or Legal Entities?) which can also be ordered by clicking the following Barnes and Noble link: Separation of Church and State on Barnes and Noble.

Book Review: Outcome-Based Religion: Purpose, Apostasy, & the New Paradigm Church

Book Review:
Outcome-Based Religion: Purpose, Apostasy, & the New Paradigm Church
by Mac Dominick,
Cutting Edge Ministries, 2005

Jerald Finney
Copyright © March 28, 2011

Outcome Based Religion

Sometimes being honest with oneself is so difficult that even a believer will not face fact and admit that he has been wrong and sinned. Even if his sin was out of ignorance and even if he was following the leadership of others within the “Christian community,” his response in the event that he discovers his sin, according to our Lord, should be one of contrite repentance. That was and is my situation as to, among other things, my religious-political actions for over a twenty year period. In the late 1990s I began to see that the political work of me and millions of other “moral conservatives” had been counterproductive. Since we had neither proceeded according to knowledge nor followed God’s guidelines as laid out in His Word, our efforts have resulted in negative consequences for people, families, churches, and the nation. In fact, many families and individuals along with churches and the nation, have slid down the drain pipe into a moral cesspool. Far fewer people are being saved, and those who are usually end up in compromising churches who are either afraid to preach the whole counsel of God or have completely abandoned Bible preaching. Many men and women conduct their lives in accordance with Satan’s principles of sexual lust, ambition, greed, and/or selfishness. Biblical principles for family are honored by only a small remnant. Apostasy is running rampant. Dr. Bob Jones accurately observed: “the culture was not saved, the converts of the Super-aggressive churches disappeared, promises were not kept, and the majority became very disillusioned.’ As a result, many newly disenfranchised former Fundamentalists were ripe for the picking.” (All quotations are from the book, Outcome-Based Religion). Well-meaning believing activists have contributed to the religious, moral, and political decline of America. En1 (Statement of repentance).

Outcome-Based Religion, studied in conjunction with God Betrayed/Separation of Church and State: The Biblical Principles and the American Application, En1 (Information on previewing and/or ordering God Betrayed and Outcome-Based Religion) explains in detail why and how this happened. Studying these books will afford a born-again believer the facts, history, and biblical analysis he needs to understand why, in general, churches in America are apostate and America is now morally awful and politically tyrannical. My studies, experiences, and observations confirm much of what is written in Outcome-Based Religion. Additionally, the book includes insights and information that I never discovered and/or considered.

Outcome-Based Religion answers many questions including the following: “Why have none of the goals of the Moral Majority or the Christian Coalition been met? What is the real impact of these conservative Christians upon American politics? Better yet, how has the Religious Right political machine impacted modern culture? Exactly what has been accomplished from 22 years of effort to ‘change America?’ Why have the well-funded Dominionists not transformed our Constitutional Republic into their ‘heaven-on-earth’ theocracy? Would the reaction to the September 11 terrorist attack on the United States result in a national religious revival, transform the culture, and result in the establishment of Robertson’s theocracy?”

Interwoven throughout the book is the theme of separation. Mr. Dominick correctly points out the two strategies for countering Satan’s attack on the true church: (1) Remain in the body and attempt to reform the body by exposing the error (as in the Protestant Reformation). (2) Separate. “Charles Spurgeon said:

‘Complicity with error will take from the best of men the power to enter any successful protest against it. It is our solemn conviction that where there can be no real spiritual communion there should be no pretense of fellowship. Fellowship with known and vital error is participation in sin. As soon as I saw, or thought I saw, that error had become firmly established, I did not deliberate, but quitted the body at once.  Since then my counsel has been, ‘Come out from among them.’ I felt that no protest could be equal to that of distinct separation from known evil. That I might not stultify my testimony I have cut myself clear from those who err from the faith, and even from those who associate with them.  Cost what it may to separate ourselves from those who separate themselves from the truth of God is not alone our liberty, but our duty.’”

Men, even saved men, have a hard time digesting the fact that “When engaging in God’s work, the end never justifies the means. Put simply, God’s work is to be performed God’s way.” “Furthermore, the ‘end justifies the means’ mindset is the certain path to a deepening apostasy. Once Scripture is ignored in one area, another departure will soon follow. The ‘snowball effect’ evidenced by history then leads one religious body after another from small compromises into a complete departure from the truth. This creeping departure is very subtle, and one must look at history and understand the battle for a pure, true church in order to combat apostasy’s deceptive nature.”

“The first six chapters of Outcome-Based Religion detail the movement of conservative Christianity in a steady slide to the left. No sooner had the quest for the truth gained momentum than another attack sought to strike at the heart of biblical truth. These attacks manifest themselves when the church loses the focus of its true mission, and digresses into areas outside of the commands and precepts of Scripture. The true mission of the church is the edification of the saints, reaching the lost for Christ, and to subsequently nurture those converts to spiritual maturity. As to the strategy of many fundamental churches starting in the 1950s, ‘the tragic results [was the production of] an entire generation of born-again individuals whose impact for the cause of Christ was virtually nullified due to the lack of Christian growth and maturity that comes only from sound biblical teaching, true Christian fellowship, and the expository preaching of the Word of God.’” “Yes, the motive was indeed, from a human perspective, noble. The stated outcome—mass evangelization—was praiseworthy. However, the methodology that contradicted the Word of God was seriously flawed. In the final analysis, evangelism in the absence of sound doctrine fails to perpetuate itself.” History proves this to be true. “The great tragedy of the second half of the Twentieth Century and the early Twenty-first Century is the fact that many of the Bible-believing churches organized in opposition to and as a direct result of Modernism in the 1960s and 1970s are now succumbing to New Evangelicalism and Outcome-Based Religion.” How this happened is the subject of the book.

“In order to fully grasp the sequence of events that birthed the New Paradigm Church, the subject of Outcome-Based Religion cannot merely be approached as a phenomenon of the last decade. It must instead be investigated from a complete historical perspective. Therefore, the study of this subject [is] approached from a historical perspective so as to lay the necessary foundation to enable a complete understanding of all aspects of that which is commonly termed the Church Growth Movement.” The book is in two parts. Part I delves into the historical events that contributed to the makeup and basis of the rise of Outcome-Based Religion and Part II discusses the details and components of the resulting organism of Outcome-Based Religion—the New Paradigm Church.

Part I addresses: church history from the first century on, the wedding of paganism and Christianity in the Catholic Church; the Protestant Reformation; the origins of modernism; the infiltration of modernism into American theological institutions and churches; the flaws in the methods of fundamentalist churches 1950-1975 and on which led to their decline; the ecumenical movement; Vatican II which brought a change in Catholic tactics and rescued the ecumenical movement and took a large step toward the establishment of the one world church and the one world political system; modernism and its effects within the Southern Baptist Convention; the Charismatic movement (basic concepts, origins, the three waves, and the results of); Calvary Chapel (a transitional hybrid between Fundamentalism and right wing Charismatic teachings); dominion theology; the rise and fall of the religious right; the attempt to establish the United States as a bona fide religious theocracy; Christian Reconstructionism versus Dispensational Fundamentalism; the Religious Right; the Moral Majority; the Christian Coalition; the death of the Religious Right; the absence of convictions along with the advance of the philosophy and the new definition of tolerance which now guides almost all Americans including those in church; George Bush as the new leader of the religious right; the relationship between the religious right and Outcome-Based Religion; and much more. In short, Part I covers most historical and factual matters which a discerning believer should at least have a working knowledge of in order to be an effective soldier in the spiritual warfare for the souls of men.

Part II explains and analyzes: the goals, motivation and methods of New Paradigm churches. Subjects addressed include a new way of playing church—by the numbers; the battle against Outcome-Based Religion; defining the terms: Purpose-Driven Church, New Paradigm Church; expository preaching; pragmatism; worship; seeker sensitive; doctrine; sin; evangelism; market strategy, change agent; felt needs, cultural relevance; Christian psychology, contemporary Christian music, the Gospel; the object of the game: (The complete transition of the Church from the traditional, Biblical, separatist position to become more aligned to and in tune with the dictates of the Postmodern Culture—thus initiating exponential church growth.); the rules of the New Paradigm Church (Change “Our Thinking of what God is Trying To Do,” Develop a Market Strategy, Build Relationships of Integrity with the Unchurched, Never Criticize What God is Blessing, Never Communicate God’s Word in an Outdated Style (which requires that the church should relate to the popular culture—no KJV—focusing on felt needs, utilizing psychology and counseling, forgetting theology and just loving Jesus, etc.), The music in the Church should be the Style the Target Market listens to on the Radio (the origins of rock and roll, the assertion the music is amoral, etc.), Those Who Oppose the Vision for Change Must be Marginalized or Eliminated); the forerunners of the New Paradigm church movement; the fathers of the church growth movement; the facilitators of the church growth movement; the facilities of the Church Growth Movement (Fuller Theological Seminary being the most influential); living in the time of the paradigm shift, defining the paradigm shift; Outcome-Based Education and Outcome-Based Religion; the Drucker/Demming connection; Drucker and Company in the New Paradigm Church, oaths, covenants, and faith promise; trickle-down church-o-nomics; paradigm shifting sands produce unstable foundations; the purpose-driven life; transformation and acceptance of postmodern, tolerance-based’ global ethics; an appeal  to pastors and an appeal to church members; a call to personal holiness; and more.

“Sadly, the ‘Christian population of western culture has forsaken the ‘old paths’ of the Word of God and  is blindly accepting any lie that sounds religious while not tampering with their lifestyle.” This book will prove very enlightening for those few who still have the ability and desire to seek truth:

1. Christians who still attend a remnant church (a church who still preaches biblical doctrine, loves the Lord and man, and attempts to honor the Great Commission) will gain great insights.
2. Those in mega churches (New Paradigm churches) who actually want to know what they have gotten themselves into and whether they should be there. They will not learn this from their church leaders.
3. Anyone in America who is seeking truth. Sadly, this will exclude a large percentage of Americans, including most who attend a “church.” Most Americans including almost all “Christians,” as pointed out in the book, are the products of Outcome-Based Education and have bought the concepts of the “New Tolerance” and Postmodernism. Such people cannot, as a general rule, seek truth. Truth is antithetical to their very mindset.

“The members of the Church of Jesus Christ must honestly ask the question, ‘How did we allow this to happen to us, and where did we all go so wrong?’ … In the final analysis, Fuller Theological Seminary, Christianity Today, the New and Young Evangelicals, Modernists, Charismatics, Reconstructionists, and Dominionists are to be sarcastically congratulated. They have successfully managed to blindly align themselves with the dark forces of Lucifer at a level sufficiently subtle to enamor the entire evangelical community from the Fundamentalists to the Charismatic Catholics into falling into the snare that has come to characterize Outcome-Based Religion.” “This alignment with Luciferic forces did not transpire overnight. The transition was so subtle and gradual that it can be compared to the proverbial frog in water brought to a slow but deadly boil.” “[T]he call for this new political paradigm known as the New World Order is based primarily on the ancient values of those early generations after the Flood of Noah and their demonically instigated desire for a return to the ungodly civilization that existed prior to the Flood.”


En 1 Writing this book review gives me an opportunity for public repentance. I first repent and ask forgiveness for my sins of ignorance from God; second, from my Christian brothers; and finally, from America and its citizens. I followed unbiblical, uninformed courses of action as to the above mentioned matters for many years after my salvation in 1982. My motive was honorable from a human point of view, but my goal and my methods were not according to the Word of God. That everything is falling into place as foretold in God’s Word and that the One-World government and religion will become a reality even had my actions been according to the Word of God does not nullify the reality that I sinned.

En2 Outcome-Based Religion can be ordered on or; Jerald Finney has a limited number of copies for sale (click this link for contact information: contact page of God Betrayed/Separation of Church and State: The Biblical Principles and the American Application (Link to preview of God Betrayed): may be ordered from Amazon by clicking the following link: God Betrayed on or from Barnes and Nobel by clicking the following link: God Betrayed on Barnes and Noble. All books by Jerald Finney as well as many of the books he has referenced and read may also be ordered by left clicking “Books” (on the “Church and State Law” website) or directly from at the following links: (1) Render Unto God the Things that Are His: A Systematic Study of Romans 13 and Related Verses (Kindle only); (2) The Most Important Thing: Loving God and/or Winning Souls (Kindle only); (3) Separation of Church and State/God’s Churches: Spiritual or Legal Entities? (Link to preview of Separation of Church and State/God’s Churches: Spiritual or Legal Entities?) which can also be ordered by clicking the following Barnes and Noble link: Separation of Church and State on Barnes and Noble.