TPW 38 Biblical Household and Infant Baptism Presented

For if infinite wisdom once saw that it was right and fit that infants should be made the subjects of a seal of the righteousness of faith Before they were capable of exercising faith. Surely a transaction the same in substance may be right and fit now.

Baptism.

Theologian Lewis Burkhoff wrote quote. Moreover the New Testament repeatedly speaks of the baptism of Households and gives no indication that this is regarded as something out of the ordinary But rather refers to it as a matter of course and quote.

To the Protestant witness, this is Pastor Patrick Hines.

Presbyterian Church and today I'd like to post a sermon I preached on why we believe in household baptisms why we baptize our covenant children our infants and. This is a very important issue Because it is sad that The sacraments that Christ gave us the ordinances that he gave to his church to unify the church Have become the issues over which the church is very tragically and sadly divided.

However, I do think that coming to Presbyterian Convictions as I did a long time ago. I Read a lot of books by both sides from a variety of.

Baptistic.

Perspectives, but eventually was was bowled over by Burkhoff Raymond Robert Dabney. Read a number of other books. Jeffrey Bromley's book on baptism was very good. Listening to several debates the the Sproul MacArthur debate and a bunch of other ones Robert Strimple debated.

Fred Malone listened to that a number of times and took notes and. So all those things together really have have convinced me that the Presbyterian the Westminster Standards Understanding of Covenant Theology is the is the best that's out there and it really makes the most sense.

And I think that you'll see if you if you are not a Presbyterian in your convictions on these issues. I would just invite you to take a Bible and follow along in the passages and just listen carefully.

This first sermon was one that I preached. It's been a while ago now and then I preached a Second sermon on that Sunday evening responding to what what I think are some of the best arguments now. I used to have a a Collection of weird quotes from Baptists, but I I don't use those anymore because I've moved beyond that and I think that that's not helpful.

If if one side or the other uses boogeyman quotes or weird weird quotes so what I focused on is.

The actual.

Exegetical material that's out there from the other side and have tried to. Let them say what they have to say in their own words and respond to it in the second sermon. But that'll be uploaded. I might just do do both of them today.

But well, we'll see and I hope that you find this edifying. I hope that you'll take a Bible and follow along and see which which position makes more sense. Which one is able to account for? What the Old and New Testaments teach about the nature of the church and who is part of the visible church?

And so I hope you find this edifying. Let us now pray for the Lord's blessing Upon our minds as we read his word. Gracious Heavenly Father. We come into your presence again. To request and ask that you would help us to understand these passages rightly their proper application.

We pray that we would understand baptism as you have revealed it to us in your Holy Word. Into that end. We humbly ask this in Jesus name. Amen. Please take your Bibles and turn to Genesis chapter 17 going to.

Look quickly here at four passages of scripture for our scripture reading Genesis 17 7 through 13. Genesis 17 verses 7 through 13 is our first text. Genesis 17 verses 7 through 13. This is God's Word and I will establish my covenant between me and you and your descendants after you in their generations.

For an everlasting covenant to be God to you and your descendants after you.

Also.

I give to you and your descendants after you the land in which you are a stranger all the land of Canaan as an everlasting possession and I will be their God and God said to Abraham as for you. You shall keep my covenant you and your descendants after you throughout their generations.

This is my covenant, which you shall keep between me and you and your descendants after you. Every male child among you shall be circumcised and you shall be circumcised In the flesh of your foreskins and it shall be a sign of the covenant between me and you.

He who is eight days old among you shall be circumcised every male child in your generations. He who was born in your house or bought with money from any foreigner who was not your descendant. He who was born in your house and he who was bought with your money must be circumcised and my covenant shall be in your flesh for an everlasting covenant.

Now look over at. Acts chapter 2 verses 38 and 39. Acts chapter 2 verses 38 and 39. Acts chapter 2 verses 38 and 39. Acts 2 38 and 39. This is God's Word that Peter said to them repent and let every one of you be baptized in the name of Jesus Christ for the remission of sins and You shall receive the gift of the Holy Spirit.

For the promise is to you and to your children and to all who are far off as many as the Lord our God Will call now turn over just one more book to. Romans chapter 4 verse 11 and 12. Romans 4 verse 11 and 12.

Romans 4 verses 11 and 12. Speaking of Abraham here. This is God's Word and he received the sign of circumcision a seal of the righteousness of the faith Which he had while still uncircumcised that he might be the father of all those who believe though They are uncircumcised that righteousness might be imputed to them.

Also, and the father of circumcision to those who not only are of the circumcision but who also walk in the steps of the faith, which our father Abraham had while still uncircumcised and. Then turn over to Colossians chapter 2 verses 11 and 12.

Colossians chapter 2 verses 11 and 12. Colossians 2 verses 11 and 12. This is God's Word in him. You are also circumcised with the circumcision made without hands. By putting off the body of the sins of the flesh by the circumcision of Christ.

Buried with him in baptism in which you were also raised with him through faith in the working of God who raised him from the dead. May God bless the reading of his infallible Word. This morning's sermon is part one of a two-part series on infant baptism.

Which will be the final two sermons of our series on a biblical theology of family. This morning's message will be a Positive presentation of this doctrine and this evening's will be an answer to common objections and questions that are raised Against the practice of infant baptism.

But there's a lot of biblical information that goes into this topic the entire issue of covenant theology our understanding of biblical sacramental theology the unity of the covenant of grace throughout history Since the fall and a proper proper biblical understanding of the critical distinction between the visible Administration of the signs of God's covenant of grace in the visible church and the invisible church.

Which is composed only of the elect now each one of those topics Deserves really its own series of sermons as there is so much in Scripture about them. I would strongly recommend to your reading that you go through the Westminster confession of faith the following chapters.

I have these listed in your thoughts for Sabbath meditation if you want to look at those this afternoon. Chapter 7 of God's covenant with man. Chapter 25 of the church. Chapter 27 of Sacraments. Chapter 28 of baptism.

Chapter 29 of the Lord's Supper. The divisions that exist within the Church of Christ on the issue of sacraments are certainly tragic. The very gifts that Jesus gave to unite his followers have become very sadly the things over which true Honest Christians are divided.

The great William Cunningham and his monumental two-volume work historical theology wrote quote in The whole history of our race God's covenant of dealings with his people with respect to spiritual blessings.

Have had regard to their children as well as to themselves so that the children as well as the parents have been admitted to the spiritual blessings of God's covenants and to the outward signs and seals of these covenants.

That there is no evidence that this general principle so full of mercy and grace and So well fitted to nourish faith and hope was to be departed from or laid aside under the Christian dispensation. But on the contrary a great deal to confirm the conviction that it was to continue to be acted on.

And quote so the first point this morning. I want to walk through is a point. I've called sacramental language in Scripture. Sacramental language in Scripture, please turn back to Genesis 17 in your Bible there Genesis 17 verses 7 through 13.

Now in the chapter of the Westminster Confession of Faith chapter 27 We have an entire chapter just on our theology of sacraments and it's an extremely important chapter of our standards. Chapter 27 point two of the Westminster Confession reads as follows.

There is in every sacrament a Spiritual relation or sacramental union between the sign and the thing signified whence it comes to pass. That the names and effects of the one namely the sign the thing signified are attributed to the other to the sign.

Now I cannot emphasize this point enough to you if you if we do not understand. What would the Westminster Confession means by that? We will never understand biblical sacraments. We just won't if we don't grasp that point that sometimes God in the way he talks to us in Scripture speaks of the sign as if it is what it signifies.

We will always fall into one of two errors and you see this over and over again. If you study historical theology in church history. If we don't understand that the scriptures do speak that way that God speaks that way about sacraments.

We will either go one of two directions. One. We will misinterpret Scripture and become sacramentalist and think that baptism effects regeneration and that the Lord's Supper is some kind of a Converting ordinance which ought to be given to little children like the federal vision does or two will look at sacraments as basically Functionally useless and expendable in our experience.

Our attitude will be like we have baptism in the Lord's Supper. Yeah, you can take them or leave them but everything is really just the invisible workings of the Spirit. Yeah, we should do these things.

We should have sacraments because of obedience to the Lord, but they don't really do anything. Both of those positions are unbiblical hyper sacramentalism as well as looking at sacraments as basically worthless signs.

Both of those are wrong. Now, let's look at what the scripture teaches about what the confession summarizes. So well in 27 .2 look at Genesis 17 again verse 7 and I will establish my covenant between me and you and your descendants after you in their generations for an everlasting Covenant to be God to you and to your descendants after you.

Also, I give to you and your descendants after you the land in which you are a stranger all the land of Canaan as an everlasting Possession and I will be their God and God said to Abraham as for you. You shall keep my covenant you and your descendants after you throughout their generations.

Now listen very carefully to verse 10. This is my covenant which you shall keep between me and you and your descendants after you every male child. Among you shall be circumcised. Okay, stop there. Notice that God calls circumcision my covenant.

He calls circumcision my covenant. Now. I have a question is circumcision. God's covenant.

No.

Look at verse 11 and You shall be circumcised in the flesh of your foreskins and it shall be a sign of the covenant between me and you. Okay, stop there. This is exactly what the Westminster Confession is talking about when it speaks about the names and Effects of the one the thing signified being attributed to the sign.

God calls circumcision what it signifies. This is my covenant. You shall be circumcised. God himself speaks Sacramentally about the sign circumcision as though it was what it signifies namely what verse 11 says explicitly.

Circumcision is the sign of his covenant with Abraham and Abraham's descendants. So that I hope that's clear. Do you see what sacramental language is God sometimes and the way he talks to us in his word?

Will speak of the sign as if it actually is what it signifies. That's why he calls Circumcision my covenant, but we know that circumcision is a sign of the covenant. It's not actually the covenant. But that's the sacramental union between the sign and what it signifies so that the names and effects of the one are often attributed to The other one I'm sure you'll be much more familiar with we do it once a month.

Listen carefully to the scripture Matthew 26 26 and as they were eating Jesus took bread blessed and broke it and gave it to the disciples and said take eat. This is my body. Notice the sign bread is spoken of by God as if it is what it signifies Jesus's body.

I have a question for you. Is it Jesus's body? No, it is not. Verse 27 of that same chapter and then he took the cup and gave thanks and gave it to them saying drink from it all Of you for this is my blood is the wine of the communion Jesus's blood.

No, it is not same thing here. God expects us to understand this. The Lord's Supper is bread which remains bread it is wine which remains wine, but they Signify the body and blood of Christ and therefore the signs are sometimes called what they signify.

Now Jesus could have said To take in the bread and said this signifies my body. He could have taken the wine and said this signifies my blood, but he's simply speaking Sacramentally, why does he do that?

Because evidently God likes to do that. It really is that simple. Sometimes he talks about his signs as if they are what they signify. You see why I'm saying you've got to understand that or else you'll go one of two directions.

You'll either think the sign is what it signifies and Christians have made that error over and over and over again. And I believed in baptismal regeneration, but some have gone the other direction. They're so afraid of what these passages say that they'll say well.

Let's just ignore them all together and have basically no theology of baptism. All we need to understand is that God speaks sacramentally. That's why that portion of the Westminster Confession. It summarizes these passages so well there is in every sacrament.

There is a spiritual relation between the sign and the thing signified so that God himself Sometimes speaks of the sign as if it is what it signifies. Hopefully that's very clear. Is the wine of communion the blood of Christ?

No, God simply expects us to understand these things in Titus chapter 3. You don't need to turn there but Titus 3. But when the kindness and love of God our Savior appeared toward men not by works of righteousness, which we have done.

But according to his mercy he saved us through the washing of regeneration. Baptism signifies Regeneration it signifies the cleansing work of the Holy Spirit in making the sinner alive in Christ. It signifies our Justification our adoption it signifies the whole work of salvation.

And so it is called what it signifies the washing of regeneration. Question does baptism regenerate us? No, it doesn't. So why is it spoken of as the washing of regeneration? Why is it spoken of in such lofty terms.

Because God's Word sometimes speaks to us that way it speaks of the sign as if It is what it signifies and it's okay for God to do that as long as we understand it. We know that people are not regenerated by baptism.

Or we know that people are not justified by baptism because when you go to the sections of the Bible that deal with how sinners are made alive in Christ and are Drawn to God and are justified. There is no mention of baptism there.

We are justified by faith alone is the effectual call of the Holy Spirit Through the gospel that unites us to Christ and so on and so forth. Galatians Romans Philippians Ephesians are very clear in that way one more illustration of speaking sacramentally when Paul the Apostle Addressed the Jerusalem mob in Acts chapter 22.

He tells them about his own conversion on the road to Damascus. And he says as he's recounting the story to the Jerusalem mob there. That when Ananias that Christian that Jesus specifically told to go to him when Ananias came to him while he was blinded and praying.

Ananias said these words acts 22 16. And. Now why are you waiting arise and be baptized and wash away your sins? Calling on the name of the Lord. Now I want to tell you for the longest time passages of Scripture like this really bothered me.

I Really expected the next verse that Paul would have said something like this after I sat Ananias down and corrected his gross errors about baptism. Then I went on to Jerusalem etc, etc. And yet Ananias had no problem telling Paul be baptized and wash away your sins now.

Did Ananias believe that the water of baptism actually washed away people's sins. No, he didn't. He like his God is speaking sacramentally. Speaking of the sign as if it is what it signifies the sign of justification before the coming of Christ.

Circumcision was spoken of by God in the same way and Ananias is simply speaking of the sign of justification. After the coming of Christ baptism in the same way Paul arise and be baptized and wash away your sins.

I want to make this point of application if we ever read something in the Bible and we don't like the way it's worded. The problem is us. Not scripture ever. I used to read what Ananias said to Paul here and thought hi.

Would never say that to someone never. It's all felt convicted of their sins. I would never tell them. Well, what are you waiting for arise and be baptized and wash away your sins? See what there's nothing wrong with saying that as long as you have an understanding a biblical understanding of sacraments.

And we'll never fall into either of those two errors. I mentioned at the beginning at this point. Remember them either becoming a hyper sacramentalist and believing baptism actually does what it signifies and that the the sacraments do what they signify or Being someone who has almost no use for sacraments at all and almost being willing to discard them as functionally useless.

For Christians both sides of that are grievous errors.

And.

All one needs to do to avoid those errors is to look carefully of what at the way in which God speaks of the signs of His covenant of grace from the beginning of scripture to the very end. So in summary of this first point God calls the sign of the Abrahamic covenant circumcision.

He calls it my covenant is Circumcision God's covenant. No. It is the sign of the covenant. But it is sometimes spoken of as if it is what it signifies the parts of the Lord's Supper. The bread and the wine are called my body and my blood by Jesus.

Are they his body and blood?

No.

They are bread and wine. They stay bread and wine the whole time. We're doing the sacrament, but they signify his body and blood and in the mind of God. It is perfectly appropriate to call the signs by what they signify.

Ananias told Paul to be baptized and wash away your sins. Was Ananias making a gross error in saying that no. Was he a sacramentalist? No. Ananias understood God's covenantal sacramental way of speaking of the signs of his covenant.

What Ananias said is perfectly appropriate as long as we understand it properly. The text of Scripture is perfectly fine and infallibly true exactly as it stands. The law of the Lord is perfect. We're told in Psalm 19.

We are imperfect if we recoil from something in Scripture. The problem is always ours. We either have unbiblical beliefs that are preventing us from accepting what it says. Or we just don't understand what the text itself is saying.

The problem is never that we have a better understanding of things than God does. Point number two the pre-advent sign of personal salvation. Look at. Turn to Romans 4 11, please. Romans chapter 4 verse 11.

Romans 4 verse 11. And let's look at these two verses here again. Paul in his discussion of justification Wants to make it very very clear that Abraham was not justified by being circumcised. And so he gives his understanding directed by the Holy Spirit of what circumcision was all about.

Romans 4 11 says. And he received the sign of circumcision a seal of the righteousness of the faith. Which he had while still uncircumcised. That he might be the father of all those who believe though they are uncircumcised that righteousness might be imputed to them also.

And the father of circumcision to those who not only are of the Circumcision, but who also walk in the steps of the faith, which our father Abraham had while still uncircumcised. Okay here we're given a more specific explanation of what circumcision Signified during the 2 ,000 years in which it functioned as the sign of God's covenant.

Circumcision was a sign and seal of the righteousness of the faith which Abraham had while still uncircumcised. Paul's point here is that Abraham believed and was justified first and then Circumcision as a sign of his personal salvation was applied to him.

It was a sign of his personal justification before God. Remember that scene in Genesis 15 when God takes him outside and says look at the stars and count them if you can. Verse 6 says. And he believed the Lord and he accounted it to him for righteousness.

That's where Abraham was justified before God by faith alone. A couple of chapters later Genesis 17 Circumcision is given to Abraham and to his household and in Paul's mind. Which is being infallibly guided by the Holy Spirit.

In Romans 4 circumcision signified and sealed personal salvation. Justification by faith the imputation of righteousness to the believing sinner by faith. In other words Circumcision signifies exactly the same thing that baptism does personal salvation by faith.

Circumcision was not a sign of genealogical connection to the people of Israel. Circumcision was not an ethnic identity marker. It was not a sign of land promises either. It was for 2 ,000 years the sign and seal of justification by faith.

That is the apostolic position given to us by Paul. Circumcision is the sign and seal of personal salvation. And yet this sign of personal salvation this sign of justification by faith was given not just to believing adults.

But also to all the males in the household of that male adult. God specifically commands this sign of personal Justification to be given to male infants eight days old and older. Circumcision is just as associated with faith and personal salvation as baptism is.

And yet It was given to infants who neither understood what was happening to them. Nor could they make a profession of faith or show any signs of repentance or regeneration and it was given to them. Please understand this it was given to them by divine command.

God Commanded this to be done and the Abrahamic Covenant as we saw in the text is an unchangeable and everlasting Covenant. And this evening we're going to look at some of the alternative Interpretations of Romans 411.

I hope you'll come back for that Point number three this morning. I've called household circumcision household baptism. Let's look at Acts chapter 16 verses 14 to 15 just a turn to that. We're gonna be coming to that here in just a moment.

Dr. Samuel Miller Who was once professor of ecclesiastical history and church government at Princeton Seminary long ago when it was still a good Calvinistic seminary. Wrote this quote. This Covenant seal was solemnly appointed by God to be administered and was actually administered for nearly 2 ,000 years to infants of the tenderest age in Token of their relation to God's covenant and family and of their right to the privileges of that Covenant.

Here then is a fact a fact incapable of being Disguised or denied nay a fact acknowledged by all on which the advocates of infant baptism may stand as an immovable rock for if Infinite wisdom once saw that it was right and fit that infants should be made the subject Subjects of a seal of the righteousness of faith before they were capable of exercising faith.

Surely a transaction the same in substance may be right and fit now Baptism which is in like manner a seal of the righteousness of faith may without impropriety be applied equally early and quote This evening.

We're going to look at an issue. That's very often raised Baptism is never called a seal in the New Testament. The problem with that argument, of course. Is that baptism is never called a sign either in the New Testament?

The Greek word for sign same a on is never not one time applied to Christian baptism. Just as the Greek word sphagus seal is never applied to Christian baptism in Scripture. And yet if you look at the 1689 London Baptist Confession of Faith paragraph 1 of chapter 29 Refers to baptism as a sign even though it's never called that in Scripture.

And so when the demand is made that we show that baptism is called a seal in Scripture. We can simply reply that our friends are not being consistent and that because the term sign is not applied to baptism.

Either and of course both the Westminster standards and the Baptist Confession refer to baptism and the Lord's Supper as ordinances. Another word which in Hebrew and Greek is never applied in Scripture to baptism for the Lord's Supper, but more on that this evening.

One grand point here that must be grasped is that there is a difference and you've got to understand this you have to see this. There is a difference between those who are outwardly and visibly connected to the Christian Church and its membership.

Those who are part of the visible church in this world and those who are actually regenerate and part of the invisible church. What the Scriptures teach so very clearly is that the inclusion of the children of believers in the Visible membership of the church has not changed since Jesus came.

Children are addressed Directly in Scripture as members of the church in Ephesians chapter 6 verse 1. Children obey your parents in the Lord for this is right. This is in a letter that is addressed to the Saints who are in Ephesus.

Colossians 3 20 children obey your parents in all things for this is well pleasing to the Lord. Colossians is addressed to the Saints and faithful brethren Christ who are in Colossi. Theologian Louis Burkhoff wrote quote.

Moreover the New Testament repeatedly speaks of the baptism of Households and gives no indication that this is regarded as something out of the ordinary. But rather refers to it as a matter of course and quote this is nothing new.

The concept of the corporate solidarity of the family unit in the Visible administration of the covenant of grace is something which clearly has not changed in the New Covenant era. The Abrahamic Covenant brothers and sisters is still in effect right now.

This is why the New Testament Scriptures repeatedly and emphatically point this out. Every time a sinner repents and comes to Christ. They are a fulfillment of the Abrahamic promise. Remember the scripture teaches us that the Abrahamic promise is Immutable it is unchangeable and it is everlasting.

The Abrahamic Covenant was a spiritual covenant that was made only with the elect and yet its sign Circumcision was always administered to entire households when the head of that household believed. Not just individuals that could make a profession of faith.

The entire books in the New Testament of Romans and Galatians as well as scores of other passages. Jesus's heated arguments with his Jewish opponents John the Baptist rebukes of the scribes and the Pharisees make this so very clear what they make.

Clear is this you could not be born into the Abrahamic Covenant. You could not be born into that covenant. Now could you be born into the visible administration of the covenant of grace in that time? Yes, but could you be an actual member of that covenant by birth?

The answer is clearly no. Paul says in Romans 4 16. Therefore it is of faith that it might be according to grace. So that the promise might be sure to all the seed not only to those who are of the law.

But also to those who are of the faith of Abraham who is the father of us all as it is written. I have made you a father of many nations. And there he is quoting Genesis 17 5. Every time a person repents and believes we fulfill the Abrahamic Covenant.

Every time. Why that covenant was made with the elect alone. The Abrahamic Covenant was made with the elect not the nation of Israel. Notice how Paul concludes his exposition of justification in Romans 4 at the very end of that chapter.

He says. And therefore it was accounted to him for righteousness. Now it was not written for his sake alone that it was imputed to him. But also for us it shall be imputed to us who believe in him who raised up our Lord Jesus from the dead.

When Jesus argued with his Jewish opponents who were the physical descendants of Abraham who had been Circumcised as eight-day-old infants and John chapter 8 they answered and said to him Abraham is our father.

And Jesus said to them if you were Abraham's children, you would do the works of Abraham. Jesus said to them if God were your father. You would love me for I proceeded forth and came from God nor have I come of myself.

But he sent me your father. Abraham rejoiced to see my day and he saw it and was glad. Jesus is telling them that they aren't the spiritual children of Abraham, even though they bore the sign of that covenant with the elect.

These were men who had that sign, but they did not have faith. You could be born into the visible administration of the covenant community. But without faith and repentance one could not possess what the covenant promised that has always held true.

The promise is by faith and you need a you got to get that as well. The people of Israel could not be justified and they couldn't enter the land either. Unless they had faith in the Lord. The very last verse of Hebrews chapter 3 tells us why that entire generation that came out of Egypt during the Exodus.

They did not enter the land. Even though they had been circumcised even though they were born into that covenant. It says therefore we see they could not enter because of unbelief. You didn't get the land.

Not a single promise God ever made was guaranteed by birth. You had to have faith and yet in the visible administration of that covenant of grace. Children have always always been included. One could be born into the visible administration of the gospel of the Abrahamic covenant in its Visible manifestation and receive its sign circumcision.

But you could not be born into what that covenant promised without repentance and faith and. That's why John the Baptist said to his Jewish opponents bear fruits worthy of repentance. The Apostle Paul calls the Abrahamic covenant the gospel in Galatians 380 says Abraham had the gospel Preached to him the new covenant in Christ's blood is the gospel after the coming of Christ in Essence.

The Abrahamic covenant and the new covenant are identical to one another. Indeed in the book of Hebrews before the writer speaks of the new covenant in chapter 8. He makes so very clear that the Abrahamic promise is itself the very foundation of the new covenant in Hebrews chapter 6 verse 13.

Listen carefully to this if you want to turn there, please turn to Hebrews 6 13. I want you to see this. Hebrews 6 13 through 18. Hebrews 6 13 through 18. The scripture says for when God made a promise to Abraham because he could swear by no one greater He swore by himself saying surely a blessing.

I will bless you and multiplying. I will multiply you. Thus God determining to show more abundantly to the heirs of promise the immutability of his counsel. Confirmed it by an oath. Okay. Stop there. The Abrahamic covenant is immutable.

It cannot change no part of it can ever change the new covenant. Cannot does not in any way modify the Abrahamic covenant and that's one of Paul's big arguments for Justification by faith in the book of Galatians in chapter 3.

He says in verse 17 and this I say that the law which was 430 years later. Cannot unknow the covenant a bit. Abraham a covenant that was confirmed before by God in Christ. That it should make the promise of no effect.

And the writer to the Hebrews also in chapter 4 says that Israel and the wilderness had the gospel preached to them. You see the unity there. This is what covenant theology is all about. There is one people of God one gospel one covenant of grace one way of salvation.

From the very beginning to the very end now my purpose and going through all that biblical material I know that's a lot to take in all at once. But my purpose in going through all of this biblical material in this section of the sermon is to show you how perfectly Consistent it is that we find household circumcision practiced in the visible church prior to the coming of Christ by God's command and you see household baptism practiced in the visible church.