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Previous Lesson: V. The Theology and Goals of the Puritans Up to Their Arrival in America in 1629
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Copyright © February 24, 2018
Although they differed from the Church of England and others on some doctrines, “[t]he Puritans brought 2 principles with them from their native country, in which they did not differ from others; which are, that natural birth, and the doings of men, can bring children into the Covenant of Grace; and, that it is right to enforce & support their own sentiments about religion with the magistrate’s sword.”
John Cotton was called upon to arrange the civil and ecclesiastical affairs of the colony. They set up a ecclesiocracy in which no one could hold office who was not a member of an approved church. “The civil laws were adjusted to the polity of the church, and while nominally distinct, they supported and assisted each other.”
“‘It was requested of Mr. Cotton,’ says his descendant Cotton Mather, ‘that he would from the laws wherewith God governed his ancient people, form an abstract of such as were of a moral and lasting equity; which he performed as acceptably as judiciously…. He propounded unto them, an endeavour after a theocracy, as near as might be to that which was the glory of Israel, the peculiar people.’”
The goal of the Puritans was to build “city on a hill.” Two modern day Covenant Theologians and historical revisionists wrote:
- “They determined to change their society in the only way that could make any lasting difference: by giving it a Christianity that worked. And this they set out to do, not by words but by example, in the one place where it was still possible to live the life to which Christ had called them: three thousand miles beyond the reach of the very Church they were seeking to purify.
- “[T]he legacy of Puritan New England to this nation, which can still be found at the core of our American way of life, may be summed up in one word: covenant…. [O]n the night of the Last Supper, to those who were closest to Him, Jesus said, “This is my blood of the new covenant, which is poured out for many for forgiveness of sins….”
To the contrary, covenant cannot be found, as understood by the Puritan theologians, now or anytime in the past, at the core of our American way of life. The idea of covenant at the core of our American way of life was that of the Baptists as expressed by the Warren Association at the close of the War for Independence:
“The American Revolution is wholly built upon the doctrine, that all men are born with an equal right to what Providence gives them, and that all righteous government is founded in compact or covenant, which is equally binding upon the officers and members of each community…. And as surely as Christianity is true, Christ is the only lawgiver and head of his church….”
Nor is there a Bible principle that allows a nation to covenant with God contrary to the principles laid down in God’s Word. The Puritans incorrectly believed that every nation is in covenant with the Lord to enforce both His spiritual and earthly principles. They misunderstood the biblical teachings that God gives every nation a choice as to whether to follow His rules, and that nowhere in Scripture is there authority for a nation to initiate a non-biblical covenant with God. God alone initiated the Old Testament covenants to which He was a party, thereby, among other things, establishing Israel as a theocracy, and He made no such covenant with any other nation. All other nations called Gentile, and are judged by God primarily based upon their treatment of Israel.
Covenant Theology asserts that there are only two covenants, or three, in the Bible, with the other covenants which came after the Covenant of Grace being only a continuation thereof. The Covenant of Law, according to the covenant theologian, was made in the Garden of Eden. Covenant Theology superimposes the New Testament over the Old. Herein lies some of the fatal flaws in this interpretation of the Bible. In the Puritan formulation of those covenants, the principles and practices of the nation Israel and the Jewish religion were applied to the church and state. As has been shown, this presents irreconcilable conflicts with Old and New Testament teachings concerning law and grace and the relationship of church and state.
God permits a mutual compact or covenant between a ruler or the rulers and the people—a covenant that does not include God and His principles and that is not initiated or ordained by God. God allowed even the people of the theocracy of Israel to reject Him and, like the Gentile nations, to have a king. Isaac Backus taught as follows:
- “Now the word of God plainly shows, that this way of mutual compact or covenant, is the only righteous foundation for civil government. For when Israel must needs have a king like the rest of the nations, and he indulged them in that request, yet neither Saul nor David, who were anointed by his immediate direction, ever assumed the regal power over the people, but by their free consent. And though the family of David had the clearest claim to hereditary succession that any family on earth ever had, yet, when ten of the twelve tribes revolted from his grandson, because he refused to comply with what they esteemed a reasonable proposal, and he had collected an army to bring them back by force, God warned him not to do it, and he obeyed him therein. Had these plain precedents been regarded in later times, what woes and miseries would they have prevented? But the history of all ages and nations shows, that when men have got the power into their hands, they often use it to gratify their own lusts, and recur to nature, religion or the constitution (as they think it will best serve) to carry, and yet cover, their wretched designs.”
The Puritan ideal is disproved by correct interpretation of the Word of God, by biblical history and prophecy, and secular history, including the history of the colony of Massachusetts. Israel, populated by God’s chosen race, was directly under God, yet the Israelites rejected His theocracy so that they could have a king like all the other nations. Israel fared ill when they did things their way and were ruled by kings. Under both God and king, Israel refused to do things God’s way, and rejected his commandments and statutes. After the death of King Solomon, the nation divided in two. All of the kings of the northern kingdom, Israel, were bad. The southern Kingdom, Judah, had twenty kings—eight were good and twelve were bad. Both Israel and Judah, in accord with God’s philosophy of history, experienced religious apostasy, moral awfulness, and political anarchy. They failed to keep the commandments and statutes of God and were taken into captivity as a result.
The Puritans failed to correctly interpret both the Old and New Testaments and secular history which clearly show that all nations that have ever existed have been judged by God, are in the process of being judged by God, or will be judged by God. They misinterpreted prophecy concerning the end times to say that the church, working hand in hand with the state will establish the kingdom of heaven on earth. Oh, had and would they (have) realize(d) that the New Covenant for the church had so much better promises and procedures than the Old Testament covenants. “But now hath he [Jesus Christ] obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.”
The Puritans wrongly, but truly, believed they could build the Kingdom of God on earth, in their lifetime—all they needed, they felt, was “the right time, the right place, and the right people” who “were willing to commit themselves totally.” The Puritans did not realize that the philosophy of history in the Bible and the basic nature of man rendered their goal impossible. God describes the cycle of every civil government, Jewish and Gentile.
- “The book of Judges is a philosophy of history. ‘Righteousness exalteth a nation; but sin is a reproach to any people’ (Proverbs 14.34).”
- “We see that philosophy in the book of Judges. Israel at first, for a short time, served God. Then they did evil in the sight of the Lord and served Baal and Ashtaroth. The anger of the Lord was hot against Israel, and He delivered them into the hands of their enemies. Israel then entered into a time of servitude. Israel cried out to God in their plight and distress. They turned to God and repented. God heard their prayers and raised up judges through whom they were delivered.
- “This cycle was repeated over and over. The book of Isaiah opens with God giving his philosophy of history. Isaiah outlines three steps that cause the downfall of a nation: (1) spiritual apostasy, (2) moral awfulness, (3) and political anarchy.”
- “Every nation goes down in this order: (1) religious apostasy; (2) moral awfulness; (3) political anarchy. Deterioration begins in the [church], then to the home, and finally to the state. That is the way a nation falls.”
- “In Judges 17-21, we have presented that philosophy of history [that was mentioned above]. In Judges 17-18, we see spiritual apostasy. In Judges 19, we see moral awfulness. In Judges 20-21, we see political anarchy. This period ends in total national corruption and confusion. ‘In those days there was no king in Israel; every man did that which was right in his own eyes. (Judges 21.25).’
- “If you want to know just how up-to-date the book of Judges is, listen to the words of the late General Douglas McArthur: ‘In this day of gathering storms, as moral deterioration of political power spreads its growing infection, it is essential that every spiritual force be mobilized to defend and preserve the religious base upon which this nation is founded; for it has been that base which has been the motivating impulse to our moral and national growth. History fails to record a single precedent in which nations subject to moral decay have not passed into political and economic decline. There has been either a spiritual reawakening to overcome the moral lapse, or a progressive deterioration leading to ultimate national disaster.’”
The Puritans felt that they were dedicated to serving the Lord and to doing things His way. They believed that they could set up a civil government modeled after biblical principles. They did not realize that even had they been upright in God’s eyes, future leaders would depart from the faith and lead the church and the civil government downhill into depravity just as happened in Israel and in all church-state marriages starting with the Catholics and up to the established churches after the Reformation, including the Church of England from which they were fleeing.
 Isaac Backus, A History of New England With Particular Reference to the Denomination of Christians called Baptists, Volume 1 (Eugene, Oregon: Wipf & Stock Publishers, Previously published by Backus Historical Society, 1871), pp. 34-35.
 Roger Williams and Edward Bean Underhill, The Bloudy Tenent of Persecution for Cause of Conscience Discussed and Mr. Cotton’s Letter Examined and Answered (London: Printed for the Society, by J. Haddon, Castle Street, Finsbury, 1848), p. xii.
 Backus, p. 35; Williams and Underhill, pp. x-xi.
 Williams and Underhill, pp. xii-xiii.
 Ibid., footnote 8, pp. xii-xiii, citing sources.
 Peter Marshall and David Manuel, The Light and the Glory, (Old Tappan, New Jersey: Fleming H. Revell Company, 1977), p. 146.
 Isaac Backus, A History of New England With Particular Reference to the Denomination of Christians called Baptists, Volume 2 (Eugene, Oregon: Wipf & Stock Publishers, Previously published by Backus Historical Society, 1871), pp. 265-266.
 See Section I.A. of these studies.
 See Dispensation Theology versus Covenant Theology and Their Importance to the Issue of Church and State Relationship in America.
 See 1 S. 8.
 Backus, Volume 1, APPENDIX B, p. 530
 Mannessa started out bad, was judged of God, then did good, making him the only bad king in Judah or Israel to repent and turn from his wicked ways. See 2 K. 21.1-18; 2 Chr. 33.1-20.
 He. 8.6; See all of He. 8.
 Marshall and Manuel, pp. 145-146.
 J. Vernon McGee, Joshua and Judges (Pasadena, California: Thru the Bible Books, 1980), p. 111.
 Ibid., pp. 112-113.
 Ibid, pp. 113, 203.
 Ibid., pp. 203-214.
 Ibid., p. 113.