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07

Feb
2024

In Audio
Video

By Brandon Adams

The Story of Redemption (Sunday School Class)

On 07, Feb 2024 | In Audio, Video | By Brandon Adams

The Story of Redemption is an introductory level class on 1689 Federalism taught by Brandon Adams. It is appropriate for a broad evangelical audience who has never studied the covenants before.

[Post will be updated as more classes become available]

PDF Handouts (feel free to copy, edit, and re-use in whatever format you want):

  1. The Garden of Eden
  2. The New Covenant in Christ
  3. The Noahic Covenant of Common Preservation
  4. The Abrahamic Covenant of Circumcision
  5. The Old (Mosaic) Covenant 
  6. Fulfillment of the First Abrahamic Promise
  7. The Davidic Covenant
  8. Exile
  9. Return from Exile (Prophecy)
  10. The New Covenant (Fulfillment of Types and Shadows) Part 1
  11. Continuation of New Covenant / Q&A
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15

Jun
2022

In Audio
Richard Barcellos
Samuel Renihan
Video

By Brandon Adams

Two-Tier Typology & OT Salvation (Response to Christ the Center)

On 15, Jun 2022 | In Audio, Richard Barcellos, Samuel Renihan, Video | By Brandon Adams

Reformed Forum recently engaged with 1689 Federalism in CTC #736 John Owen, Jeremiah 31, and the Relationship between the Old and New Covenants. We are thankful for their interest in the topic and for the precision they bring to the discussion. Dr. Sam Renihan and Dr. Richard Barcellos joined Brandon Adams to respond to the episode. Our discussion is available on YouTube and as an mp3 file – both in the full (2 hour) and abridged (1 hour) versions. Some supplemental material and links to resources are at the end of this post.

MP3

Chapters

  • 0:00:00 Introduction
  • 0:06:24 Overview of 1689F view of Old Covenant
  • 0:07:24 Perfect Obedience vs Outward Obedience
  • 0:14:14 Subservient Covenant
  • 0:17:22 Objection to Outward Obedience
  • 0:26:47 Exile
  • 0:32:01 God’s Longsuffering Towards Israel
  • 0:33:31 First-tier Function of the Sacrificial System
  • 0:44:27 Are All Types Symbols?
  • 0:48:16 Salvation of NT Saints
  • 0:53:18 Salvation of OT Saints
  • 0:58:01 Salvation by the Word in the OT
  • 1:04:22 Relationships of Types to the Promise
  • 1:07:48 Prophets Looking for Christ; Did all elect fully understand?
  • 1:14:36 WCF/2LBCF 8.6
  • 1:25:06 Substance of a Covenant: Old v New
  • 1:28:39 Did the Old Covenant Promise Regeneration?
  • 1:30:09 Were OT Types Bare Forms? First-Tier Function
  • 1:31:27 Jer 31: Historia or Ordo?
  • 1:34:18 Retroactive New Covenant
  • 1:39:05 Historical Theology: Subservient Covenant Quotes
  • 1:48:42 Affirm or Deny: Did Sacrifices Remit Outward Sins?
  • 1:50:01 Philip Cary
  • 1:50:46 Subservient Cov view is Key to Resolving the Debate
  • 1:52:54 Vos’ Triangle

Show Notes

John Cameron

The Sacrifices, Sacraments, and Ceremonies of the Ancients had their carnal use, over and besides the spiritual signification… So Circumcision, primarily, did separate between the seed of Abraham and the rest of the Nations; it did seal unto them the earthly promise: secondarily, it did signify out sanctification. In like manner the Passover, primarily, the passing over of the destroying Angel; secondarily, Christ: so also the sacrifices, and the cleansings, they represented, primarily, a certain carnal holiness: secondarily, they figured out Christ, and the benefits of the New Covenant.[1]Cameron, Three-fold Covenant of God, 399-400.

Thomas Goodwin

There Goodwin asserts that the Mosaic covenant “was Fœdus Subserviens to the Gospel, (as Learned Cameron calls it)” and “was truly the promulgation of the covenant of nature made with Adam.”

Goodwin, Works, V:330.

Following Cameron’s two-tiered typology, Goodwin called the Mosaic covenant an “outward covenant with the Jews” whose ordinances “besides their spiritual use in typifying things Heavenly to Spiritual Believers then, they had an outward carnal use to the whole Nation.” The forgiveness provided by the sacrificial system was “a Forgiveness of reprieval, not to be destroyed for their sin…and so had a Sanctification and a Justification which were not really such, that is, not of the heart and conscience.”

Goodwin, Works, V:331-332. Emphasis original.

John Brinsley

Quest. But how are those sacrifices said to make an Atonement for the people, or to Expiate them? for so the Hebrew word is there most properly rendered, importing a freeing and delivering one from the Guilt and punishment of sin. Now how are those sacrifices said to have done this?

A. For answer to this, we must take notice that in those sins committed under the Law there was a twofold guilt; A Ceremonial and a Moral guilt; or an External and an Eternal guilt. An External or Temporal guilt, a guilt before men, binding the offenders over unto temporal punishment. An Eternal or Spiritual guilt before God, binding them over unto Eternal condemnation. Now as for the former of these, that External or Ceremonial guilt, that was expiated and taken away by performing that which was legally required in the way of a Ceremonial satisfaction. Hereby the people offending was acquitted before men, in foro Externo, and freed from Temporal guilt and punishment, by virtue of that Sacrifice, or rather God’s Ordinance and Institution concerning it. But for the latter, that Eternal and Moral guilt, that was expiated and taken away by those Sacrifices only Typically and Sacramentally: viz. as they represented and shadowed out the true Expiatory Sacrifice of Jesus Christ. And thus are those Sacrifices said to have Expiated the people. It is a Sacramental phrase and manner of speech, wherein that which is the proper effect of the thing signified, is attributed to the sign. Even as the Sacramental water in Baptism is said to wash away sins, Act. 22.16. Thus did the blood of these Sacrifices expiate the sins of the people, by representing the Expiation of Christ, that Satisfaction whereby his people are freed from eternal guilt.

John Brinsley, MESITHS, Or, The One and Onely Mediatour Betwixt God and Men, the Man Christ Jesus (London: Thomas Maxey, 1651), 101-102.

As for those Sacrifices, they extended only to a Ceremonial and Temporal Expiation; and that only of some sins. But the Sacrifice of Christ extends to a real, Eternal Expiation; and that of all sins. So Paul delivers it in his Sermon at Antioch, Act. 13.39. By him all that believe are justified from all things, from which ye could not be justified by the Law of Moses. By the Law of Moses, by those Legal Sacrifices therein prescribed, none could be justified before God for any sins. So much we may learn from this our Apostle, Heb. 10.1. The law can never by those sacrifices, which they offered year by year, make the comers thereunto perfect. That is, as touching the Conscience, as the same pen expounds it, chap. 9.9. They could not in and by themselves, as separated from their spiritual significations, sanctify or purify the Conscience; they being Corporal, and that Spiritual. Neither could they give an absolution in foro conscientiae, they could not give any assurance to the Conscience that sin was pardoned, and reconciliation obtained with God. In reference hereunto the Apostle tells us ver. 4. of that 10th chapter, that It is not possible that the blood of Bulls and of Goats should take away sin: Take away the Eternal guilt of it. And as for the External and Temporal, it extended (as I said) only to some kinds of sin.

Brinsley, MESITHS, 102-103.

John Owen

All the Levitical Services and Ordinances were in themselves carnal, and had carnal ends assigned unto them, and had only an obscure representation of things spiritual and eternal.

Owen, A Continuation of the Exposition, 375.

There were some lines and shadows, to represent the body, but the body itself was not there. There was something above them and beyond them, which they reached not unto.

Owen, A Continuation of the Exposition, 204.

Philip Cary

We do indeed acknowledge the subserviency of the law to Christ, and the covenant of grace…But it does not therefore follow, that the law is a covenant of gospel-grace…The law is not the gospel, nor the gospel the law. And therefore though the one of them is plainly subservient to the other, yet they ought not to be mixed, blended, or confounded the one with the other, as if they were but one and the same covenant, and no difference to be made between them; only in respect of the different degrees of the discovery of gospel grace, as has been suggested… A subserviency in any thing to promote the ends of something else, does not make it to be the thing itself; the ends whereof are promoted thereby.

Philip Cary, A Solemn Call Unto all that would be owned as Christ’s Faithful Witnesses, speedily, and seriously, to attend unto the Primitive Purity of the Gospel Doctrine and Worship: Or, a Discourse concerning Baptism (London: John Harris, 1690), 167.
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01

Jun
2021

In Audio
Video

By Brandon Adams

Podcast: Theocast Intro to Covenant Theology

On 01, Jun 2021 | In Audio, Video | By Brandon Adams

The Theocast podcast has put together a helpful 5-part introduction to covenant theology from a 1689 Federalism perspective. This truly is an introduction to covenant theology for those who are not familiar with it (i.e. not just an introduction to baptist distinctives).

Introduction to Covenant Theology (website)

Introduction to Covenant Theology (YouTube)

[Editor’s note: I have only listened to these 5 episodes and am otherwise unfamiliar with the podcast] Facebooktwittermail

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25

May
2017

In Resources
Video

By Brandon Adams

Former Presbyterian Discusses 1689 Federalism vs Westminster (Robert Truelove)

On 25, May 2017 | In Resources, Video | By Brandon Adams

Former Presbyterian pastor Robert Truelove gave an overview of 1689 Federalism compared to Westminster Federalism on Facebook Live (26:48).

(You can also listen to an older podcast episode of the Confessing Baptist where Truelove discusses Taking a Church from Paedobaptism to Credobaptism.Facebooktwittermail

19

May
2017

In Audio
Resources
Video

By Brandon Adams

Baptist Covenant Theology (Stan Reeves)

On 19, May 2017 | In Audio, Resources, Video | By Brandon Adams

In 2014, Stan Reeves did a bible study series at Grace Heritage Church on Baptist Covenant Theology. The material can be found at http://graceheritage.org/resources/bct/. Files include audio, video, PPT, and PDF.

Note: Reeves argues that the dichotomous nature of the Abrahamic Covenant refers to the fact that, according to Gal 4:21-31, Gen 15 and Gen 17 are two different covenants, one unconditional, the other conditional. This is not quite accurate. A better way to understand the duality of the Abrahamic Covenant is to see that God made two promises to Abraham: that he would have numerous offspring possess the land of Canaan, and that he would be the father of the Messiah. From these two promises flow two covenants (Old and New). Or, alternatively, Coxe argued that the promise made to Abraham about the Messiah was the Covenant of Grace and was merely revealed within the Abrahamic Covenant of Circumcision, which was about the numerous physical seed and land of Canaan (which he argues developed into the Mosaic Covenant). But Coxe did not explain the duality in terms of Gen 15 & 17 (note that 15 is all about the physical seed’s journey to Egypt and then into Canaan).

Note: In his lecture on New Covenant Theology, Reeves argues that the New Testament church is a continuation of the Old Testament people of God. He compares it to a caterpillar growing into a butterfly. This is a carry-over from the 20th century Reformed Baptist covenant view and is not in line with 1689 Federalism, which sees Israel according to the flesh as a type of Israel according to the Spirit.

These resources are collected from our Bible study series on confessional Baptist covenant theology. This is a study of the way the Bible unfolds the structure of God’s redemptive plan for His people.

Covenant theology claims that God has unfolded his redemptive plan through a covenant structure with an overall gracious purpose for his people expressed in the covenant of grace.

Baptist covenant theology claims that this structure is not only consistent with an understanding of the church as a regenerate community but that it supports that understanding.

Confessional Baptist covenant theology puts us on notice that we are not doing theology apart from listening to our elders in the faith. These truths are not new; they find clear expression in the Second London Baptist Confession of 1689.

The perspective taught here is sometimes referred to as 1689 Federalism.

Introduction Audio Video Overheads no handout
The Covenant of Works Audio Video Overheads Handout
The Abrahamic Covenant Audio Video Overheads Handout
The Mosaic Covenant Audio Video Overheads Handout
The New Covenant Audio Video Overheads Handout
The Nature of the Church* Audio Video Overheads Handout
Responding to Dispensationalism Audio Video Overheads Handout
Responding to New Covenant Theology Audio Video Overheads Handout
*Special session on subjects of baptism Audio talk was cut off at 1:18:40 — actual talk was much longer

 

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12

Dec
2016

In Video

By Brandon Adams

Nuestro Federalismo

On 12, Dec 2016 | In Video | By Brandon Adams

From Federalismo 1689 espanol on Facebook:

#Estudiosbíblicos | our federalism (1689) #Youtube
Series of classes on the theology of the covenant Baptist, called federalism. An explanation for the development of the divine covenants through the entire bible. A total of 13 lessons.
Lesson 1: Introduction.
Lesson 2: what is a covenant?
Lesson 3: our hermeneutics.
Lesson 4: the covenant of redemption.
Lesson 5: the covenant of works (Part 1).
Lesson 6: the covenant of works (Part 2).
Lesson 7: the covenant of grace.
Lesson 8: the covenant adánico and noéico.
Lesson 9: the covenant Abraham (Part 1).
Lesson 10: the covenant Abraham (Part 2).
Lesson 11: the covenants and davídico mosaic.
Lesson 12: the new covenant.
Lesson 13: applications of our federal theology.
– explained by Pastor Eduardo Flores.

Link Youtube playlist: https://www.youtube.com/playlist?list=PLv3ub3R4oYtNz_p22s6QSGCxQQ2rFpXEH

#Federalismo1689 #class #videoclases #teologíadelpacto #pactosdivinosFacebooktwittermail

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17

Sep
2015

In Resources
Video

By Brandon Adams

NCT, Westminster, & Dispensationalism Videos now w/ Portuguese Subtitles

On 17, Sep 2015 | In Resources, Video | By Brandon Adams

The following videos are now available with Portuguese subtitles (click the “cc” button in the bottom right) thanks to Daniel Pompermayer! http://batista1689.com/

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02

Sep
2015

In Resources
Video

By Brandon Adams

1689 Federalism Response to New Covenant Guy (Video)

On 02, Sep 2015 | In Resources, Video | By Brandon Adams

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01

Aug
2015

In Resources
Video

By Brandon Adams

¿Por Qué Soy Bautista Reformado? (Video)

On 01, Aug 2015 | In Resources, Video | By Brandon Adams

Pastor Eduardo Flores of Iglesia Bautista Reformado in Costa Rica has a series called “Why Am I A Reformed Baptist?” in Spanish. The 12th sermon in the series explains 1689 Federalism in contrast to Westminster Federalism and Dispensationalism. I am told that in previous lectures there is “a good section on history of the reformed baptists covering Benjamin Keach, Knollys, Nehemiah Coxe, and Hercules Collins, and a good section on Confessionalism. Pastor Eduardo Flores demonstrates familiarity with primary English sources by citing baptist scholars such as Jim Renihan.”

H/T 1689reformedbaptist:

Un bueno serie de predicaciones explicado las creencias distinctivos de bautistas reformadas como el confesionalismo y el federalismo. Las predicaciones son por Pastor Eduardo Flores de la Iglesia Bautista Reformado en Costa Rica:

La predicación acerca del federalismo Bautista reformada (número doce) toma el punto de vista del federalismo 1689 en vez del federalismo presbiteriano de uno pacto de gracia por medio de varios administraciones y también compare el federalismo 1689 con el dispensacionalismo y el federalismo presbiteriano:

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