I invite you to take your Bibles and turn with me in the New Testament to the letter, the Galatians. Galatians chapter three, verse 17. Galatians 3, 17. And this I say that the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul that it should make the promise of none effect. And as much as by God's grace, In his time, we have the privilege of administering the sacrament of baptism for our covenant children. We do believe that it's always appropriate, but especially at times like this, to speak of the covenant of grace so that we understand as clearly as possible why it is that we administer baptism to our children. One of the most important and blessed words in all of Scripture is the word covenant. It is by means of God's covenants that he has revealed both his righteousness and holiness and both his grace and his mercy to man. Dear ones, I submit to you that to fail to understand the significant place that God's covenants have in Scripture is to fail to understand and appreciate the beauty and wonders of God's free grace in Jesus Christ. Furthermore, I submit to you that to neglect God's covenants in one's interpretation of Holy Scripture is to deprive oneself of one of the most important keys to unlocking the door to an accurate understanding of the Word of God. Thus, the sermon this Lord's Day is not intended merely for the theologians, but is intended rather for all of God's people. whether husbands or wives, whether parents or children, whether magistrates or ministers, whether church officers or church members. It's intended for all of you. If there was one biblical concept that was foundational and distinctive to the reformers of the Protestant Reformation and which set them apart from the papists, And from the Anabaptists, it was the idea of covenant. All of life was covenantal to our reformed forefathers. And so it should be to us as well today. Marriage. Covenant. It is based upon a covenant. Business contracts. Civil government and one's relationship to Christ and to his church are all based upon the idea of covenant. Beloved, without covenant, our society as we know it and more importantly, our relationship to God and Jesus Christ would certainly cease to exist. God's covenants with man are, in their most basic definition, a relationship established between God and man in which God makes promises upon certain conditions and likewise issues threats upon failing to meet those conditions. I should mention in regard to God's covenants with man, as found in Scripture. The word covenant may not explicitly be stated in certain of the narratives where there is, in fact, a covenant established between God and man. However, if a promise is explicitly stated for meeting a certain condition, but no threat explicitly stated for meeting that condition. The threat is implicit in the covenant and vice versa. If a threat is explicitly stated for meeting or not meeting a certain condition and the promise is not explicitly stated, the promise is implicitly stated in a covenant. For example, in Genesis chapter two. In the covenant known as the covenant of works, we will consider this in a few moments in a little more detail. Genesis chapter two and verses sixteen and seventeen. There is a very real threat. It is explicitly stated by the Lord that if Adam eats of the tree of the knowledge of good and evil, he would surely die. Explicit threat. But no promise explicitly stated. However, it is implicitly stated in as much as there is stated to be the tree of life. And the tree of life signifies and it seals the life which God offered Adam in that covenant. We find further that that in Hosea 6, verse 7, this covenant with Adam is called a covenant. Even if not specifically mentioned in the Genesis 2 narrative, the covenant of works is identified as a covenant in Hosea 6, verse 7. Where the Lord through the prophet Hosea says, but they, speaking of the people of Israel, like men have transgressed the covenant. You see, the word men there is also the word Adam. But they like Adam, the same word in Hebrew is used for either Adam as a personal noun or as a more generic noun for men, but they like Adam have transgressed the covenant. Which covenant did Adam transgress? The covenant of works, which God made with him before he fell into sin. It would not make any sense what distinction would there otherwise be when Israel themselves were men, but they like men. Well, isn't Israel? Aren't they men? Aren't they human beings? The distinction becomes ambiguous, superfluous, meaningless, unless there is a contrast with Adam. But what I would have you understand, dear ones, as we consider covenants this Lord's Day, is that God himself is the originator and creator of this biblical doctrine of covenant. It did not originate in the mind of man, but originated in the mind and purpose of God from all eternity. All human covenants, dear ones, are in fact based upon God's covenants. which are summarized in these three essential covenants of God. And do not think, dear ones, as I begin to itemize the three covenants of God and speak and address, just for a few minutes, the biblical record and testimony concerning these three covenants of God. Do not think because, again, the specific name covenant is not attached to the narrative That does not mean that there is not a covenant in view any more than if one does not find the specific word Trinity used in the Scripture. But when we find the description of the Godhead that the Trinity And though it's a word imported into the Scripture or upon the Scripture to give us an understanding of the Godhead, that it is a legitimate term to be used to describe the Godhead. Likewise, so is the case with regard to the word covenant or with regard to these terms, the covenant of redemption. which we'll look at in a moment. The first covenant, the second covenant, the covenant of works and the third covenant, the covenant of grace, though you may not find those expressions specifically stated, does not mean that they are not nevertheless taught in God's word. And so let us look briefly before we consider our text, just an overview of the covenants which God himself has made. The covenant of redemption, first of all, wherein the father covenanted with the son from all eternity to save his elect by the obedience of his son. Where do we look in God's word to find this covenant of redemption? An eternal covenant within the Council of the Trinity. Well, first of all, the plan of redemption, as we look to Scripture, is eternal. It is sovereign and it is gracious and it is by means of Jesus Christ. Ephesians, one for Ephesians, chapter one, verse four, the apostle Paul. speaks accordingly. According as he that is God have chosen us in him, chosen us in Christ before the foundation of the world, eternal election within the council of the Trinity, election by God of his people. Second Timothy one nine. Also, we find the same eternal decree to save God's people. Second Timothy one nine, who had saved us and called us with a holy calling, not according to our works, but according to our or according to his own purpose and grace, which was given us in Christ Jesus before the world began. Here again, salvation is eternal in the sense that it was decreed from eternity and it is in Jesus Christ. Christ would accomplish this redemption. And finally, Revelation chapter 13, verse eight, the Lord Jesus Christ is spoke of, spoken of there in that verse as the lamb. slain from the foundation of the world. I would further note concerning the biblical testimony as to the covenant of redemption that Christ himself speaks of promises made to him by the father before his advent, before he came to earth, God made certain promises concerning the elect in John chapter six, verse thirty eight and following. Jesus says, For I came down from heaven not to do mine own will, but the will of him that sent me. And this is the father's will, which has sent me that of all which he has given me. I should lose nothing but should raise it up again at the last day. And this is the will of him that sent me that everyone would see if the sun and believe it on him may have everlasting life and I will raise him up at the last day. Here we find the Lord Jesus saying that God Before the coming of Christ, though it does not specifically state that this occurred in eternity from the other passages, comparing them with this passage, we ascertain that in eternity God gave to his son, his elect, to redeem by his own coming to fulfill all righteousness and to offer his life a sacrifice for them. We also find concerning the covenant of redemption that Christ is presented as the covenantal head of the elect whom he represented in Romans chapter five, verses twelve through twenty one. Look at that passage and one understands that Jesus Christ is the federal representative, is the covenant head of his people. When was that covenant made? It was made when God elected his people and gave his people to his son to redeem. From eternity they were elect in Jesus Christ, from before the foundations of the world. And we see in Romans chapter 5, verse 19, it says for us, by one man's disobedience, many were made sinners. Speaking of Adam. So by the obedience of one shall many be made righteous. Jesus was the covenant head of his people, and when he came, he died on behalf of those who had been given to him by God to save. And lastly, in regard to the covenant of redemption in Luke, chapter 22, verse 29. Luke twenty two twenty nine. The Lord says to his apostles and ministers. And I appoint unto you a kingdom, as my father hath appointed unto me. The word appointed. In our English translation is from the Greek word, the epitome, the epitome, is the verbal form of the noun. Do you think a day is the word for covenant? In other words, what the Lord is saying is and I covenant. I covenant with you a kingdom as my father have covenanted with me a kingdom. A kingdom of people, the elect. of God to redeem and to save. And so we find that there is, and this is just a brief summary of the testimony from Scripture, that there is an eternal covenant made between the Father and the Son to redeem his people. The second covenant which we would speak of, one of God's covenants, is the covenant of works. The covenant of works is one in which God makes a covenant with Adam. As the covenant head of all his posterity conceived by ordinary generation, that means that Christ was not in view in this covenant of works. However, all other of Adam's posterity were a part of this covenant in Adam. Being united to Adam as the root, being united to Adam as a covenant head and federal representative Now, this covenant was made in time before the fall and was made with Adam, therefore, while he was yet righteous. And as we mentioned earlier, this covenant is stated in Genesis chapter two, wherein the Lord gives to Adam the terms of this covenant by saying that Adam was not to eat of the tree of the knowledge of good and evil. upon the pain of death. If you should disobey and do so, it was at the consequence and expense of his own death. And by implication, the promise was made to Adam, which was signified in the tree of life that upon his faithful obedience, God would grant him eternal life. The period of this probation wherein Adam could fall would end. if he was faithful in his obedience. Again, we search the Scriptures very briefly, summarily, and we find in 1 Corinthians, chapter 15, verse 22, as in Adam all die, even so in Christ shall all be made alive. All of those in Adam, Adam is viewed as a covenantal head. through the covenant of works, as we mentioned in Hosea chapter 6 verse 7, that the people of Israel transgressed the covenant God made with them, even as Adam transgressed the covenant God made with him. And we would I would invite you to also at your leisure to consider all the verses found in Romans, chapter five, verses twelve to twenty one, wherein this contrast between the covenant of grace, wherein God's elect are represented by their covenant head, Christ is placed next to Those in Adam, those who are merely in Adam, who are not in the covenant of grace, who are who are condemned in the covenant of works. With Adam as their federal head. As their covenant representative. And thirdly, I mentioned the last of these three covenants. these three covenants of God, the covenant of grace. This covenant is made after the fall of Adam and is the historical realization or the historical fulfillment of the covenant of redemption. That which is made in eternity between the father and the son is realized in history. In this covenant, God makes with his Son, who represents his elect, to redeem and save them from their sins and thereby enters into a covenant with the elect of God, enters into a covenant with his people upon the condition of faith in the Lord Jesus Christ. Now, there are indeed different administrations or manifestations of this covenant of grace in biblical history. And yet it is the same covenant of grace that is administered under different signs and ceremonies. Whether you look, and we'll just briefly note these historical covenants, all of them, we would simply say all of these covenants manifest in one way or another and in an administration of the covenant of grace to God's people. First of all, we would note, even with Adam and Eve, though the covenant of grace is not explicitly stated, it is implied in the promise which God makes to Adam and Eve after the fall. In Genesis chapter three, verse fifteen, note the promise. Genesis three, fifteen, the Lord says, I will put enmity between thee and the woman. Now he's speaking to the serpent speaking to Satan. I will put enmity between thee and the woman and between thy seed and her seed. It shall bruise thy head and thou shalt bruise. his heel. Here we find a promise of the coming of Christ, who would deal a death blow to the head, a fatal wound to the head of the enemy of God's people, namely Satan. And we find that God clothed Adam and Eve in skins which he had himself prepared. Clothed them as it were in his own righteousness. Again, implied that there was a covenant, even from the very beginning that included those had fallen from the very beginning. We find the covenant of grace more explicitly stated when we consider the covenant made with Abraham in Genesis 17, 7. The covenant of grace is very explicitly stated there. The Lord says, I will establish my covenant between me and thee and thy seed after thee and their generations for an everlasting covenant to be a God unto thee and to thy seed after thee. Again, I note, and we'll consider this more in detail in a moment, but all of these are historical administrations, historical manifestations of the one covenant of grace which binds the Old Testament together with the New Testament. There has only been one way in which God would save his people from Adam and Eve to the very last. person who lives upon the earth, and that is through the covenant of grace. For God makes a covenant with his son who represents his people to redeem them through the obedience of his son. And then we move on from the covenant God made with Abraham to the covenant of grace, which is explicitly stated with Moses and all of Israel. There we find in his Exodus chapter thirty-four, verse twenty-seven. Exodus thirty-four, twenty-seven. And the Lord said unto Moses, Right now, these words for after the tenor of these words, I have made a covenant with thee and with Israel. This was a covenant of grace which God made with his people. For in even the preface to the Ten Commandments, we find that the Lord begins the enumeration of the commandments with these words. I am the Lord, thy God, which have brought thee out of the land of Egypt, out of the house of bondage. God does not begin his covenant by giving to them his commandments, which they must obey in order to be in covenant with him. But he begins by saying, I am establishing with you a covenant of grace because I have redeemed you. I have brought you out of Egypt, out of the house of bondage and slavery. You see, this was a picture of redemption. that God himself accomplished, not because his people were worthy, not because his people were sinless, not because they were faithful, because God established his covenant of grace with his people to redeem them. And because he established his covenant of grace with his people, he therefore gives to them his commandments, and not in order to be righteous and acceptable before God, But in order to demonstrate their love for the Lord, to live according to his will as a rule of righteousness. Certainly, many have perverted the covenant made with Moses and perverted it into a covenant of works. That was certainly true in the time of Christ. It was true in the time of the apostles, for much of what the Lord said and what the apostles said was directed toward those who had embraced the Mosaic law as a foundation and as a basis to be righteous before God. And the Apostle and the Lord Jesus continually emphasize that if one embraces the Mosaic commandments as a covenant of works, as a basis upon which to be acceptable and righteous before God, the covenant, the commandments will condemn and will sentence to death and to hell. But if one embraces the covenant made with Moses and with Israel as a covenant of grace, wherein God demonstrates remission of sin through the sacrifices offered, pointing to Jesus Christ, wherein the priesthood points to our great High Priest, wherein circumcision and the Passover point to the work of the Lord Jesus Christ in our need of salvation, in our need of a Savior. If one embraces the Mosaic Covenant as a covenant of grace, one will be saved and will obtain life thereby. It is a covenant of grace. It is intended by God to be for God's people good. He did not offer it to his people in order to damn them. He did not offer it to them in order to curse them. He offered it to them with the intention of their salvation. But those who depart from the covenant of grace and rather embrace it as a covenant of works, will die by it. And then we move beyond the covenant that was made with Moses in all Israel to the covenant of grace, which is explicitly stated in the New Covenant, the covenant made with Christ and his seed. In Galatians chapter 3, verse 16, There we see that Christ is the seed of Abraham, to which the promise pointed, so says Paul. And all of those who are in Jesus Christ, the seed, are in view and receive the blessings and the spiritual promises that are contained in the covenant made with Abraham. They receive all of the blessings of the new covenant, those who are in the seed of Abraham, namely Christ. You see, all the covenants of the Old Testament pointed to that covenant. Those were all covenants of promise in the Old Testament. The new covenant is a covenant of realization because Jesus Christ has come. has fulfilled all the types in the pictures, the symbols, the ceremonies of the Old Testament. Doesn't mean that those covenants in the Old Testament were not administrations of the covenant of grace, they were saved by virtue of the lamb who was to come. Even as we are saved by virtue of the lamb who has come. But all those covenants leading up to that final covenant, the new covenant, that final administration of the covenant of grace, but all under one covenant, the covenant of grace, whereby God would redeem his people from beginning to end. As we consider our text from Galatians 3, I would have you first of all consider the historical context in which the apostle writes. Paul writes to Galatian churches which were being brought. by false teachers who declared that justification was based upon obedience to various elements of the Old Testament ceremonial law, like circumcision or the dietary laws or the feasts and festivals of the Old Testament. You see, the apostle writes to these churches so as to bring them back to the only ground of their acceptance before God. And that is the obedience of Jesus Christ in perfectly keeping all of God's law and in perfectly offering his life as a sacrifice for sin. There is no other ground. There is no other basis, dear ones, upon which we can be assured of our salvation than upon the obedience of Christ. It is not upon our obedience, but upon his. Although Paul was specifically addressing those who sought to keep various ceremonial aspects of the Mosaic law in order to be acceptable before God, you know, we could substitute anything in its place wherein man would seek to be righteous before God, whether we seek to be righteous by the Ten Commandments. Whether we seek to be righteous by our baptism or on the basis of our baptism or whether we seek to be righteous on the basis of our church membership or whether we seek to be righteous on the basis that that that one is a minister of the gospel of Jesus Christ or that one is a a covenanted Presbyterian. You see, there is nothing we can do. There is no title nor no name which we can bring before God and say, on the basis of this, God, accept me and declare me to be righteous. For all of our righteousness is as filthy rags before the Lord. One is only justified and ever justified on the basis of Christ's obedience and by means of faith in Jesus Christ and in his obedience. God does not justify the worthy. God does not justify the righteous. God does not justify the godly. The Scripture teaches ever so clearly that God justifies the unworthy. He justifies the unrighteous and he justifies the ungodly. Consider the words of the Apostle Paul in Romans chapter four. Verses four through six. Dear ones, if you do not take anything home with you other than this truth, take this with you and hide it in your heart and embrace it every single day in which you live. There can be no sanctification in your life until you clearly understand justification. There will be no growth in your Christian walk until you understand the basis upon which God accepts you. You will continually be going back to square one if you do not understand. God accepts and receives you. Upon the basis of Christ's righteousness, Romans four, verse four and following. The apostle says now to him that worketh is the reward not reckoned of grace, but of debt. The one who works for his righteousness does not receive God's grace. He is working for God as if God owes him something, as if God is indebted to him. When it is the man who is indebted to God because of his lawlessness and sin, Paul continues, But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works." It does not mean that works will not follow. It does not mean that obedience and love for the Lord will not follow. Yes, it must follow, but it does not form the basis upon which God Justifies us or ever accept this is righteous in his sight. Listen to the apostle Paul in the next chapter of Romans. Does he justify the righteous or the godly? Romans five, six. For when we were yet without strength in due time, Christ died for the ungodly. For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die. But God commended his love toward us in that while we were yet sinners, Christ died for us. Much more than being now justified by his blood, we shall be saved from the wrath through him. Verse ten, For if when we were enemies We were reconciled to God by the death of his son. How much more being reconciled? We shall be saved by his life. Not a very favorable description of us, is it? Ungodly sinners, unrighteous enemies. But God justified us. on the basis of Christ's righteousness and not on the basis of our own. Therefore, dear ones, there is no preparation that you can make on your part in order to be acceptable before God. Don't wait until you reach that level of conviction that you desire before you come to Christ and fall upon His mercy as one who is ungodly. and righteous and deserves nothing but the wrath of God. Don't wait until you have shed enough tears over your sin and have made the necessary amends in your life before you come to the Lord Jesus Christ. Don't wait until you have finally thrown away that sinful habit that once has plagued you. Come to Jesus Christ now. And avail yourself of His mercy and grace, because it is only through His mercy and grace that we can put off those habits, those sinful habits that plague us. But we do not put them off in order to be righteous, but because God has declared us righteous and because we belong to Him. Dear ones, come to the Lord Jesus Christ today in all of your unworthiness and trust in his promise to save the ungodly who cling to him and his obedience alone for eternal salvation. Galatians chapter three. Still looking at the context in Galatians chapter three, the apostle seeks to demonstrate that Abraham was not made acceptable before God on the basis of his works, not on the basis of his circumcision. He was not declared righteous because he was circumcised. For he was circumcised, Paul says in Romans 4.10, after he was declared righteous by God, not before. but afterwards. Thus, his circumcision was a seal of the righteousness which was imputed to him by faith and not the result of the circumcision. According to Paul, again, Romans four eleven. Paul says that circumcision is a seal of righteousness. It is not the righteousness itself. Is it? It is a sign and a seal of that righteousness. It points to that righteousness and it seals and certifies the righteousness which God will receive, namely his righteousness, namely Christ's righteousness. You see, the false teachers there amongst the Galatians taught that God had altered or changed salvation once the law of Moses was given. that the Lord now required obedience to the ceremonies of the Mosaic law before he would save man. But Paul says that such a teaching is not the gospel at all, but rather it is another gospel which is cursed by God. In Galatians 1, verses 6 through 9. However, Paul authoritatively declares that the law of Moses, which came 430 years subsequent to the covenant that was made with Abraham, that that law cannot make void or null the promise that was made to Abraham. The same promise of salvation by grace through faith that was made to Abraham was the same promise of salvation and grace that was made to Moses and was made to Israel. And it is the same promise of salvation by grace through faith that is made to the Galatians as well. So Paul says, because again, note, I'm very clearly from Galatians chapter three. Paul is not simply speaking here of a covenant that pertains merely to the external, to the outward, but he is speaking of a covenant with God that pertains to life and righteousness and forgiveness. The apostle says in Galatians three eight notice. And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, Indeed, shall all nations be blessed. That promise, Indeed, shall all nations be blessed, spoke of the covenant of grace. which would be finally realized in Jesus Christ, but which was even then being preached to Abraham, which even then Abraham and his posterity were embracing. I would secondly, from our text, draw your attention to this. The promise That was made to Abraham is not changed at all by the giving of the law. We're going to look more now in detail at the text. The promise that was made to Abraham is not changed at all by the giving of the law to Moses and to Israel. Specifically, looking at verses 15 through 18 in this regard, First of all, Paul declares, in effect, you can't change the promise of God and you can't change the Abrahamic covenant. You cannot change the covenant of grace. Because the promise precedes the giving of the law to Moses, notice in verses 15 through 17. that the promise proceeds the giving of the law to Moses and verse fifteen. The apostle says, Brethren, I speak after the manner of men, though it be but a man's covenant. Yet, if it be confirmed, no man disannulled or added thereto. He's saying that even in a covenant we make with with our fellow men, if once it's made, it is not annulled It is not made void until it's finished, until that covenant reaches the goal and the aim, which is stated within the covenant. In verse seventeen, similarly, the apostle says, And this I say, that the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul. that it should make the promise of none effect. The law coming four hundred thirty years after the promise does not annul the promise. It doesn't make void the promise. The promise continues right through with Abraham, Isaac, Jacob, Joseph, Moses, Aaron, Miriam, Joshua and Caleb. The promise made to Abraham continues through David and Solomon and to Christ and all of those who are in Christ. The same promise, that's what he's saying in this in this verse, the law does not annul that promise. The promise came first, not the law, the promise made to Abraham. To the contrary, God states that the promise continues from the point that it's instituted. It continues straight through the period of the Old Testament into the New Testament until it's realized and fulfilled in Jesus Christ and continues from that point on, even unto eternity. The last day. I would have you furthermore note that the Apostle states, in effect, you can't change the promise. You can't alter the promise because the promise points beyond the Mosaic law. It points to Jesus Christ. If the promise simply had to do with something that was merely occurring in Abraham's life, and that's all that it pointed to, then naturally the promise would come to an end. But because the promise points beyond and points to Jesus Christ, the promise cannot be annulled. It cannot go into hibernation. It continues steadfast to all of God's people. Consider what Paul says in Galatians 3.16, who the promise pointed to. Now to Abraham and his seed were the promises made. He saith not and to seed as of many, but as of one and to thy seed, which is Christ. Therein is the fulfillment of the promise made to Abraham in Christ. I the next main point that I would have you consider from our text is this. The law of Moses actually makes the promise in the covenant of grace necessary. The law of Moses actually makes the covenant of grace necessary, God establishes his law with his people after the fall, not as the basis of the covenant of grace, but because his people cannot fulfill the law, he must establish his covenant of grace with his people so that Christ fulfills the terms of the law for his people. Because people cannot keep the law of God and be righteous. And so the law necessitates the covenant of grace. Consider from Galatians chapter three, verses 19 through 22, these points, the sub points which verify what I just said. First of all, the ceremonies of the Mosaic law revealed to God's people in reality, not that they were righteous. The ceremonies of the Mosaic law actually revealed to them their sin and their desperate need of a savior, which is in the covenant of grace. Were the people of God to offer sacrifices and say that on the basis of my work of offering the sacrifice, I'm acceptable before God? No, they were to see in the sacrifice offered that they were sinners and they could not be pleasing or acceptable to God. They needed a savior. They were to see that in the ceremony of circumcision, Just like in the sacrament of baptism, we are to see likewise that these cannot save by the mere application of them. No ceremony can save us. No outward right, no ordinance can save us. And so these ceremonies of the mosaic law were signs, as it were, They pointed to, they were types and pictures, they pointed to the covenant of grace wherein salvation is purchased by Jesus Christ alone. Furthermore, under this same main point, the Mosaic law taught the people of God that the ceremonies of the law do not have the power to impart life. They don't have the power to impart righteousness. They don't have the power to impart salvation, nor do any ordinances in the New Covenant of the New Testament have that power to impart life. In verses twenty one and twenty two of Galatians, chapter three, listen to what the apostle says. Is the law then against the promises of God? A lot of people would certainly like to see the law. and God's promises, law and grace is being diametrically opposed to one another. But Paul says, no, they don't work across purposes to one another. The law and grace, as God intends, are not enemies. Only as the law becomes a covenant of works, does it become an enemy of the covenant of grace. But when the law functions within the covenant of grace as God intended it, it is something beautiful. It shows forth the love of God's people for their God. The apostle continues. Is the law then against the promises of God? God forbid. For if there had been a law given which could have given life. Verily, righteousness should have been by the law, but the Scripture have concluded all understand that the promise by faith of Jesus Christ might be given to them that believe. So we see that the ordinances of the Old Testament and of the New Testament. They are all ordinances of the covenant of grace under different administrations. But the ordinances are means of grace. They are means of God's grace. They are not the foundation, the basis of the grounds upon which God accepts us as righteous. They are means of grace. Envision them as like channels or pipelines through which God channels his grace to us through the preached word, through the sacraments and through prayer. God sends his grace into our life. And so you see, when we cut ourselves off from the ordinances of God, that's a terrible and grievous sin. Because we are cutting ourselves off from the ordained and appointed means by which God sends his grace to us. Paul strongly argues that that promise and law Abraham and Moses are not enemies, but different administrations of the same covenant of grace. These covenants, the one made with Abraham and the one made with Moses, do not contradict one another, but rather build one upon the other. Last main point from our text, and then I will draw some implications. And the sermon this Lord's Day. The last main point is this. The new covenant is the full manifestation. The full administration. Of God's covenant of grace. Made with Abraham, Isaac and Jacob. Made with Adam and Eve, made with Noah. made with all of God's people in Old Covenant and New Covenant. The New Covenant fulfills all. And again, you can look at the verses that we find in chapter 3, verses 23 through 29, wherein Paul shows that it is through the New Covenant in Christ that all of these former covenants point. They're all realized and fulfilled in the new covenant in Christ. Although the ceremonial aspects of the Mosaic Covenant have been abolished because they are realized in Christ, and that includes the sacrifices, the priesthood, circumcision, dietary laws, feast days, the Jewish nature of the Sabbath, which was, for one thing, a seventh day Sabbath in which on which there were sacrifices offered. The Lord has even altered that, not in the moral nature of it. We still have the Sabbath to keep, but he has changed it to a Christian Sabbath on the first day of the week, which we call the Lord's Day. Nevertheless, in spite of all the ceremonial aspects of the Mosaic Covenant, the promise of God's covenant of grace made to Abraham is the same promise of God's covenant of grace realized in Christ. and graciously bestowed on all who believe in Christ. And I would just have you look at chapter three, verse twenty nine of Galatians, wherein Paul summarizes and says it so well in one verse. And if ye be Christ's, then are ye Abraham's seed and heirs according to the promise. If you're in Abraham's seed, namely in Christ, you are the seed of Abraham and you inherit all the promises that were made to Abraham and which are signified and sealed and the old covenant. Sign and seal of circumcision and which are signified and sealed in the sacrament of baptism. What are the implications that we may draw from this text very briefly? Well, first of all, there are actually four implications. First of all, when reading the scripture, I submit to you that you should presume continuity from one administration of the covenant of grace to the next administration of the covenant of grace. Don't presume discontinuity unless the Lord himself specifically amends, alters, or abolishes aspects of the previous covenantal administration. Presume, if nothing is said, that continuity from one covenant continues into the next covenant. For example, don't assume that the sign of the rainbow no longer means what it did to Noah just because it is not repeated in the Abrahamic covenant or the Mosaic covenant. Or don't presume that the grave sin of bestiality is no longer applicable to us because it's not repeated in the new covenant. We presume continuity. from one covenant to the next, unless God himself alters, amends, or abolishes. And that's exactly what we find in the New Covenant with regard to all the Old Testament ceremonial law. That which specifically Pointed to Christ the sacrifices the priesthood the temple the tabernacle the feast and festivals the dietary laws all of those ceremonial aspects of the law the Lord has Abolished according to Hebrews chapter 10 verse 1 wherein the Apostle says they were shadows Until the fullness of Christ was to come The second implication that I would draw from this text is this. This naturally follows from what I've just said. Now, we must view the different historical covenants explicitly made with Abraham, Moses, David and Christ as ever growing and increasing in revelation of this covenant of grace. These historical covenants are one covenant of grace viewed at different points of historical development, like, for example, a flower that begins with a seed and issues in a stem and then a bud and then a flower. And we don't say that each point of development of that flower, there are four different flowers. There is one flower at different historical development or stages. And so with the one covenant of grace, we see God's covenant unfolding in greater and greater clarity and beauty until it is realized in Jesus Christ in the new covenant. Other examples would be, again, to show forth the organic nature of the covenant, like a butterfly that begins with a caterpillar and then a cocoon and then a full-blown butterfly, or a man viewed as a baby and a toddler. as a child, a youth, and finally an adult. Now, we don't look at each stage of that development and say, there's five or six different men there. No, we say there are different stages of that one man. So there are different stages of the one covenant of grace throughout the Old and New Testament. Now, the dispensationalists The dispensationalist views these covenants, these historical covenants, as completely distinct and altogether separate from one another. Rather than there being four historical developments to the one flower, the dispensationalist tends to say, well, no, there are four flowers there. There are four different covenants. Or, instead of looking at different stages of historical development of the butterfly, there are three different butterflies. Or different historical stages of development in man, there are five different men there at every stage. For the dispensationalist views the historical covenants of God as if one were walking into one room And then he walks into another room, closing the door behind him and is an entirely different room rather than being in one house. The dispensationalist sees each room as being a separate house. But viewing it covenantally, you're moving from one stage, moving from the basement to the main floor, to the second floor, all in the same house. growing ever greater knowledge and clarity of Jesus Christ in the new covenant. My third implication I would draw is that the covenant of grace is that from which all lawful and religious vows and oaths flow. Whether these vows and oaths are personal, whether they are ecclesiastical or whether they are national. civil, all lawful and religious oaths and vows flow from the covenant of grace, whereby God has graciously brought us into a saving relationship with him. And on the basis of that, our love knows no bound. And we, in turn, voluntarily place ourselves under an added obligation. A super added obligation where we personally, freely and voluntarily say, Lord, because you have been so gracious and abundant in your mercy and love to me. I vow this before thee. And so it's not a again, vows and oaths. whether personal, ecclesiastical or national, are not works of righteousness. They are simply the response of love and gratitude to the Lord for his mercy to us. And the last implication I would draw, how does this covenantal perspective affect baptism? Since God made his gracious covenant with Abraham, a covenant of promise, and since the Lord himself gave a covenant sign and seal to Abraham, a sign and seal of circumcision, he gave it to Abraham who could believe and who did believe, but he also gave it to Abraham's descendants and posterity, even at eight days of age, who could not yet believe. And yet it was the same covenant sign and seal. It pointed to the righteousness which God requires. That is the righteousness of Christ. It points even in the infant or the child. in the same way that it points the adult to the need of a Savior and to redemption through Jesus Christ. And dear ones, since in the New Covenant, God did not annul or make void the promise that was made to Abraham, but since he makes the same promise to all who believe in the seed of Abraham, who believe in Jesus Christ, We conclude that we are the seed of Abraham. We conclude that the sign of the one covenant of grace, which God has altered and changed now to baptism, is to be applied to our children, even as circumcision was applied to Isaac. This is why we find several references to household baptisms in the New Testament, as in the case of Lydia, Acts 16.25, and to the household of Stephanus in 1 Corinthians 1.16, and other instances of household baptism. And there was this was the invitation. This was the message of Peter on the day of Pentecost, as he cried out to the covenant people of God. Listen to what he says. For the promise is unto you. And to your children. That is to all those who are part. Of Abraham, see the promises to you and to your children. And then he includes not only those, but he includes those Gentiles who would be brought into the church and to all that are far off, even as many as the Lord our God shall call the promises unto you and your children. That's exactly what Paul says in Galatians chapter three, when he says that the blessing of Abraham might come on the Gentiles through Jesus Christ. that we might receive the promise of the Spirit through faith. Dear ones, as I conclude with Peter, I cry out to you. I proclaim to you the promise is for you and your children. Embrace the promise. Do not trust in the sign. Avail yourself of the sign, because God speaks to the sign. But do not trust in the sign. Trust in the grace to which the sign points. Trust in the Redeemer, the Savior, the Lord Jesus Christ. Come to him even this day and renew your covenant promises and your covenant vows to this gracious God. Please stand with me in prayer. O Lord our God, how infinite is thy grace and mercy bestowed upon us who are unworthy, who are ungodly and unrighteous. O Lord our God, we thank thee for thy promise and we thank thee for the sign of thy promise, for our faith is lifted up to focus upon Christ as we view the sign of baptism. We are not directed to the righteousness of any person. who is mere man, but we are directed to our Savior. Our God, we do thank Thee and praise Thee for the promise made to us and to our children. We do pray, O Father, that the promise would be realized through trusting in Jesus Christ alone in the lives of all of our covenant children. We ask these things in the name of Jesus. Amen. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. 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And remember that John Kelvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, either came into my heart, from his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.