Westminster Covenant Theology vs 1689 Federalism Comparison Chart

A side-by-side look at how these two Reformed covenant frameworks understand key doctrines. Both affirm the covenant of works, the covenant of grace, and salvation by faith in Christ—the differences lie mainly in how the Old Testament covenants relate to the covenant of grace.

Topic	Westminster Covenant Theology	1689 Federalism
What is the "Covenant of Grace"? The covenant of grace is God's promise to save sinners by grace through faith in Christ.	One covenant of grace runs through all of Bible history. Christ and faith were always the substance. The covenants with Noah, Abraham, Moses, and David were different administrations—outward forms God used in different eras of that same covenant.	Christ and faith—the one substance—run through all of Bible history, including the era of the Old Testament covenants. But those covenants were not administrations of the covenant of grace. It is formally established in Christ's New Covenant (Jeremiah 31:31–34; Hebrews 8:6–13).
The dual nature of the Abrahamic covenant The Abrahamic covenant made two connected promises about Abraham's seed: a physical family line and spiritual salvation through the Messiah.	Both promises belong to one covenant of grace. The spiritual promise is the substance; the physical line and circumcision marked its outward administration (Genesis 17). Christ is Abraham's seed, to whom the promise was made (Galatians 3:16). Believers and their children are also counted as Abraham's seed within that continuing covenant.	Both promises are real, but they belong to the Abrahamic covenant—not as two parts of the covenant of grace. That covenant pointed forward to Christ but remained distinct. The spiritual promise is fulfilled in Christ, Abraham's seed (Galatians 3:16). Only those united to Him by faith are Abraham's seed today (Galatians 3:26–29)—not every physical descendant or child of believers.
Are children of believers part of the covenant community? The covenant community is the people formally counted as members of God's covenant people.	The children of at least one believing parent are part of the covenant community. They are not automatically saved, but they are set apart as covenant members. God promised the covenant to Abraham and his offspring (Genesis 17:7). Unless Scripture clearly abrogates this, we should assume it continues under the New Covenant (Acts 2:39).	The New Covenant is for those who know the Lord—regenerated and united to Christ by faith (Jeremiah 31:31–34). Unbelieving children are not covenant members in the same formal sense as their parents. Scripture limits covenant membership to the children of the promise, not every physical descendant (Romans 9:6–8). Jesus counts His family as those who do God's will (Matthew 12:46–50)—not by birth alone (John 1:12–13).
Does baptism replace circumcision? Both circumcision and baptism are outward covenant signs—the question is whether baptism stands in the same line as circumcision. Read a detailed walkthrough of Colossians 2:11–12.	Baptism replaces circumcision as the outward sign of the covenant of grace (Colossians 2:11–12). Because the covenant continues, infant baptism is the New Testament counterpart to infant circumcision.	Colossians 2:11–12 does not teach that baptism replaces circumcision. The passage identifies the spiritual "circumcision made without hands" performed by Christ — not baptism — as the New Covenant counterpart to physical circumcision. Baptism is then presented separately as the outward sign of the believer being buried and raised with Christ through faith. Baptism belongs to the New Covenant, not the Abrahamic covenant. The New Testament pattern is belief, then baptism (Acts 2:38; 8:12).
Should we assume the old pattern continues unless Scripture removes it? This asks how to read the New Testament when it does not explicitly repeat an Old Testament covenant pattern.	God put children in the covenant in the Old Testament (Genesis 17:7). We should assume that continues unless Scripture clearly takes it away. No New Testament text explicitly removes covenant children. Acts 2:39 still extends the promise to believers and their children.	Key New Testament passages actively change membership—they do not leave the old pattern in place by silence. Jeremiah 31:31–34; Romans 9:6–8; and Matthew 12:46–50 describe a covenant whose members know the Lord by faith, not by birth.
What is the Mosaic covenant's relationship to the covenant of grace? The Mosaic covenant is God's covenant with Israel at Sinai, giving the law and governing the nation.	The Mosaic covenant is another administration of the covenant of grace—the same saving covenant, with law, sacrifices, and ceremonies as its outward form. The law guides life and the sacrifices point to Christ, but salvation under Moses was still by grace through faith in the promised Redeemer.	The Mosaic covenant is a distinct national covenant at Sinai—not another administration of the covenant of grace (Exodus 19–24). God said the new covenant would be "not like" the covenant made at Sinai (Jeremiah 31:32; Galatians 4:21–31; Hebrews 8:7–13).
Is the New Covenant made with a mixed community or the regenerate only? The New Covenant is the covenant Christ mediates—the question is whether all its formal members are already regenerate.	The New Covenant has visible and invisible aspects. Jeremiah 31 describes the inward reality of God's covenant people—not that every outward member is already regenerated. Covenant children share in the outward privileges and duties of covenant life while the Spirit may work regeneration in them over time.	Jeremiah 31 describes the covenant itself—all its members know the Lord, are forgiven, and have the law written on their hearts (Jeremiah 31:31–34). Hebrews applies this directly: the New Covenant is for those who know God and have sins forgiven (Hebrews 8:10–12)—a regenerate membership.
Who should make up the visible church? The visible church is the local congregation as it appears on earth—the people gathered under Word and sacraments.	The visible church includes believers and their covenant children—a mixed community set apart under God's covenant. Children receive baptism, are raised in the faith, and share covenant privileges until they profess faith or show unbelief.	The visible church is a congregation of professing disciples—those who give credible evidence of faith in Christ (Matthew 28:19; Acts 2:41). Children of believers are welcome and must be taught the faith, but are not counted as covenant members until they profess faith.

Topic

Westminster Covenant Theology

1689 Federalism

What is the "Covenant of Grace"?

The covenant of grace is God's promise to save sinners by grace through faith in Christ.

One covenant of grace runs through all of Bible history. Christ and faith were always the substance.

The covenants with Noah, Abraham, Moses, and David were different administrations—outward forms God used in different eras of that same covenant.

Christ and faith—the one substance—run through all of Bible history, including the era of the Old Testament covenants.

But those covenants were not administrations of the covenant of grace. It is formally established in Christ's New Covenant (Jeremiah 31:31–34; Hebrews 8:6–13).

The dual nature of the Abrahamic covenant

The Abrahamic covenant made two connected promises about Abraham's seed: a physical family line and spiritual salvation through the Messiah.

Both promises belong to one covenant of grace. The spiritual promise is the substance; the physical line and circumcision marked its outward administration (Genesis 17).

Christ is Abraham's seed, to whom the promise was made (Galatians 3:16). Believers and their children are also counted as Abraham's seed within that continuing covenant.

Both promises are real, but they belong to the Abrahamic covenant—not as two parts of the covenant of grace. That covenant pointed forward to Christ but remained distinct.

The spiritual promise is fulfilled in Christ, Abraham's seed (Galatians 3:16). Only those united to Him by faith are Abraham's seed today (Galatians 3:26–29)—not every physical descendant or child of believers.

Are children of believers part of the covenant community?

The covenant community is the people formally counted as members of God's covenant people.

The children of at least one believing parent are part of the covenant community. They are not automatically saved, but they are set apart as covenant members.

God promised the covenant to Abraham and his offspring (Genesis 17:7). Unless Scripture clearly abrogates this, we should assume it continues under the New Covenant (Acts 2:39).

The New Covenant is for those who know the Lord—regenerated and united to Christ by faith (Jeremiah 31:31–34). Unbelieving children are not covenant members in the same formal sense as their parents.

Scripture limits covenant membership to the children of the promise, not every physical descendant (Romans 9:6–8). Jesus counts His family as those who do God's will (Matthew 12:46–50)—not by birth alone (John 1:12–13).

Does baptism replace circumcision?

Both circumcision and baptism are outward covenant signs—the question is whether baptism stands in the same line as circumcision. Read a detailed walkthrough of Colossians 2:11–12.

Baptism replaces circumcision as the outward sign of the covenant of grace (Colossians 2:11–12).

Because the covenant continues, infant baptism is the New Testament counterpart to infant circumcision.

Colossians 2:11–12 does not teach that baptism replaces circumcision. The passage identifies the spiritual "circumcision made without hands" performed by Christ — not baptism — as the New Covenant counterpart to physical circumcision. Baptism is then presented separately as the outward sign of the believer being buried and raised with Christ through faith.

Baptism belongs to the New Covenant, not the Abrahamic covenant. The New Testament pattern is belief, then baptism (Acts 2:38; 8:12).

Should we assume the old pattern continues unless Scripture removes it?

This asks how to read the New Testament when it does not explicitly repeat an Old Testament covenant pattern.

God put children in the covenant in the Old Testament (Genesis 17:7). We should assume that continues unless Scripture clearly takes it away.

No New Testament text explicitly removes covenant children. Acts 2:39 still extends the promise to believers and their children.

Key New Testament passages actively change membership—they do not leave the old pattern in place by silence.

Jeremiah 31:31–34; Romans 9:6–8; and Matthew 12:46–50 describe a covenant whose members know the Lord by faith, not by birth.

What is the Mosaic covenant's relationship to the covenant of grace?

The Mosaic covenant is God's covenant with Israel at Sinai, giving the law and governing the nation.

The Mosaic covenant is another administration of the covenant of grace—the same saving covenant, with law, sacrifices, and ceremonies as its outward form.

The law guides life and the sacrifices point to Christ, but salvation under Moses was still by grace through faith in the promised Redeemer.

The Mosaic covenant is a distinct national covenant at Sinai—not another administration of the covenant of grace (Exodus 19–24).

God said the new covenant would be "not like" the covenant made at Sinai (Jeremiah 31:32; Galatians 4:21–31; Hebrews 8:7–13).

Is the New Covenant made with a mixed community or the regenerate only?

The New Covenant is the covenant Christ mediates—the question is whether all its formal members are already regenerate.

The New Covenant has visible and invisible aspects. Jeremiah 31 describes the inward reality of God's covenant people—not that every outward member is already regenerated.

Covenant children share in the outward privileges and duties of covenant life while the Spirit may work regeneration in them over time.

Jeremiah 31 describes the covenant itself—all its members know the Lord, are forgiven, and have the law written on their hearts (Jeremiah 31:31–34).

Hebrews applies this directly: the New Covenant is for those who know God and have sins forgiven (Hebrews 8:10–12)—a regenerate membership.

Who should make up the visible church?

The visible church is the local congregation as it appears on earth—the people gathered under Word and sacraments.

The visible church includes believers and their covenant children—a mixed community set apart under God's covenant.

Children receive baptism, are raised in the faith, and share covenant privileges until they profess faith or show unbelief.

The visible church is a congregation of professing disciples—those who give credible evidence of faith in Christ (Matthew 28:19; Acts 2:41).

Children of believers are welcome and must be taught the faith, but are not counted as covenant members until they profess faith.