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Baptism Views · Providence Baptist Church - Sermons

0:00
Thanks for being here. I'm glad you're here. Caleb's coming around and giving out just a simple handout that has a couple of words on one side of it, some space for notes, and then a similar drawing to what I put up on the board, which I know is hard to see, but hopefully the one on the back of this will serve you better and maybe look something like mine by the time we're done together this evening.
0:30
So, baptismal views. I have three goals for this evening. Number one, I want to bring some clarity to the two orthodox views of baptism.
0:45
There's a lot of varied views, little nuanced things out there, but big views understood by those that we would call faithful Christians.
1:00
That's number one. Just bring a bit of clarity to that.
1:02
Secondly, I want to show that hermeneutics, or the way that we read the Bible, drive the varying understandings of baptism.
1:11
So, we're going to back up a bit from the issue of baptism itself to help us see why the conclusion has come to.
1:19
Thirdly, to defend in brief the position that our church holds.
1:26
So, I just, I find it impossible to present an entirely fair and balanced view.
1:35
I'm hoping that you will see that Presbyterians are not insane.
1:40
So, Ty's here. Ty's the reason we're having this class tonight.
1:44
Although, I think it's a good thing to do anyway.
1:46
I want to help you see, there is a, or reasons that Ty has come to the conclusion that he's come to.
1:54
Because we want to wrap our minds around, how is it that people who believe a lot of the things that we believe
2:02
might differ on something that we also hold to be true.
2:06
So, I want to give a little defense of credo-baptism, but I'm not even going to spend a ton of time on that.
2:14
So, those are my three goals.
2:17
I have two hopes for this evening.
2:19
Number one, that tonight will be the beginning of many fruitful conversations.
2:23
And that's the clarifying word there, that we actually have conversations that are helpful to us and our faith.
2:29
Concerning the ordinance of baptism, tonight will not be enough.
2:33
There's much, much more that could be said.
2:36
But perhaps we'll spark and engage you in some great Bible conversation concerning these ordinances.
2:43
Secondly, tonight, that I can help you to disagree agreeably.
2:52
So, wherever you end up landing on this issue, just that you'll see there's reason for us to extend a lot of grace to one another
3:01
as we're trying to navigate matters that aren't always as simple as we'd like for them to be.
3:07
So, those are my three goals.
3:10
Those are my two hopes.
3:11
I've got some caveats, but I want to pray that the Lord would help us with those things,
3:15
and then we'll proceed together.
3:16
So, let's pray together.
3:17
Father God, we do thank you for today, for the opportunity to gather together with the church this morning,
3:24
and the way that you blessed our time together as we prayed and sang and heard your word preached this morning.
3:32
We're glad now to be back together.
3:34
And Father, I am grateful that we have any concern at all about what your word says about anything at all,
3:42
and we recognize that this is a work of the Spirit on our behalf.
3:45
You have made us alive.
3:48
We were once dead, cared nothing about the things that most concern you,
3:53
and you have saved us.
3:56
And we are so glad this evening that we have any reason at all to open up the word and to think about it
4:02
and think about how we can be obedient to it and to please you.
4:07
And so, Father, I pray you'll help me to be clear that we'll have minds that can comprehend this evening,
4:13
that you'll help us to be those who disagree agreeably,
4:18
that there will be something distinct about your people when we find ourselves not seeing eye to eye,
4:26
that we do so in a way that even embraces those difference,
4:30
and that we would do that for the glory of Christ.
4:33
And we pray this in His name. Amen.
4:37
Okay, so two caveats for this evening.
4:41
So first, and I mentioned this in brief already,
4:44
but everything I will cover this evening could be given much more attention.
4:51
Really, when approaching stuff like this, it's not really the way I like to teach.
4:56
I'd much rather have the text and just tell you everything the text says and move on.
5:00
But when you're coming at something like this, there's so much that could be said in the matter of it all.
5:06
So I just thought it best to make every effort to handle it in a single evening,
5:11
just because I know that our schedules are packed,
5:14
and many of you don't really need to spend weeks on the matter.
5:17
You don't need books and books presented to you.
5:21
So I've tried to distill it down.
5:23
I've tried to make it as simple and presentable as possible.
5:29
I'm confident I won't do the best job of that.
5:31
So just so you know, there are better people who could do a better job of this.
5:36
But maybe because you know me, this will be good.
5:39
Secondly, I'm going to do my best to fairly represent each view.
5:45
But again, I'm just not an expert on the matter.
5:48
So do ask good questions.
5:51
Feel free to ask me questions.
5:52
I'll do my very best to answer them.
5:54
Do study on your own.
5:57
Yeah, let's work toward the truth together and keep us moving.
6:02
I do know the question has been asked if this could be recorded.
6:06
I do think it's being recorded, but we're going to be doing some things on a whiteboard,
6:09
so that may not be super helpful.
6:11
So you might be able to be helpful to others.
6:15
And I would encourage you to engage people in conversations about this very matter.
6:21
Be wary of teachers and leaders who want to keep you from entertaining ideas and exploring truth.
6:31
It's good, I think, for leaders to warn people like,
6:33
hey, be careful with that, you know, that thing you're listening to or that doctrine of entertaining.
6:37
There are certainly some very dangerous things that need to be shut down.
6:42
But things like this ought to be encouraged.
6:44
Like, yeah, take your time with it.
6:46
Really consider it.
6:49
We're confessional people.
6:52
Confessionalism, I will ongoingly argue for.
6:56
I think it's good for us to say what we think the Bible teaches about things
7:01
and to summarize what we think the Bible teaches about things.
7:04
It's a way to help us be faithful and continue to be faithful.
7:10
And so I would rather have people in our church who are confessional.
7:16
They believe something and they know why they believe something.
7:19
I'd rather have that and go through the process, although it can be painful at times,
7:23
of weeding through and disagreeing and finding ourselves, I hope, at some agreement at the end.
7:28
I'd rather go through all of that process and have people know, for example, in this case,
7:33
why you're a Baptist versus just kind of going along with it because it's how you grew up
7:39
and it's what you know and you just kind of boop-a-doo.
7:41
And there's peace because you don't say anything at all, but you don't really know what you believe.
7:46
I think it's important for us to know what we believe and to be able to defend what we believe.
7:50
And, of course, to do so with a great deal of charity.
7:54
So, all right.
7:56
So let's begin with some definition of terms.
7:59
Now, I regret I had already pressed copy on this thing and realized,
8:02
uh-uh, that's not the best way to do this.
8:03
So there's three things I want to define for you just in brief.
8:07
Pado-baptism.
8:09
Credo or credo, you'll hear some people say.
8:12
And some people also say pedo-baptism, which just irks me.
8:15
So, pedo-baptism.
8:17
I'm going to say credo-baptism.
8:19
And then I realized that covenantalism, I made it look like this is a third view of baptism
8:24
and it's not.
8:24
We're going to talk about covenantalism to help us understand the other two views.
8:29
So I just regret that looking like it's not a baptismal view.
8:32
So I just want to be clear on that as we start to get into this.
8:36
So, pedo-baptism.
8:39
First, it's derived from the Greek pais, child.
8:43
So it means child baptism specifically.
8:47
Anglicans, Lutherans, Presbyterians, Methodists, Episcopalians.
8:51
There's a lot of faith traditions that are pedo-baptist.
8:56
Not my intention to denigrate any practitioners of pedo-baptism.
9:01
Some of the aforementioned denominations do so, though, merely for tradition's sake.
9:08
They don't know why they do what they do.
9:10
Some do so erroneously, believing doctrines like baptismal regeneration.
9:16
There's some really, like, off-the-wall baptism stuff.
9:20
We're not addressing every single view of baptism tonight.
9:24
There's no scope for that this evening.
9:25
So if you came for that, I do apologize.
9:29
We're not going to be addressing the heretical pedo-baptist views this evening.
9:33
Those that deny justification by grace through faith in Christ alone.
9:38
The view I want to explain this evening is a wide-held view.
9:44
Many who hold it do so out of an earnest desire to please the Lord by being faithful to His Word.
9:50
So, I do think pedo-baptism is an error.
9:56
But there's some comfort in the fact that it's an ancient error.
9:59
There's been faithful Christians throughout time who have believed this,
10:03
but also believe that we're justified by grace through faith in Christ alone.
10:08
That's who I'm talking about this evening when I say pedo-baptists.
10:13
It's those whom we agree with on primary doctrine.
10:17
So that's who I'm talking about.
10:19
But do know that when you use that term,
10:22
there's also a lot of other stuff going on in that bigger and broader category.
10:27
Now, to be clear, the name can be a little misleading
10:32
because all pedo-baptists, that I know of.
10:36
You may correct me. I may be wrong.
10:37
But I believe all pedo-baptists believe in believer's baptism.
10:42
That is to say, they believe that if a person was not baptized as an infant,
10:47
comes to faith in Christ as an adult, then they should be baptized.
10:51
So, it's a little misleading because it would make you think that they only baptized children.
10:56
But that's not the case.
10:58
If you come to faith as an adult and you were not baptized as a child,
11:01
they all agree that you then should be baptized.
11:05
The distinguishing factor is whether or not a child should be baptized.
11:09
Who is the proper recipient?
11:12
They would say those adults who profess faith in Christ and their children.
11:17
So, there's the term.
11:19
Pedo-baptism.
11:21
Or pedo.
11:22
Credo-baptism comes from the Latin credo or I believe.
11:28
So, as a church, as a whole, we are credo-baptists.
11:33
I want you to know that there are credo-baptistic practices that I do not agree with.
11:38
So, again, we have this broad categorical term,
11:41
and there's things that happen under that banner that I do not agree with.
11:47
An example of this that's happening in the Southern Baptist Convention right now
11:50
is called spontaneous baptism.
11:53
And they will just set up the tank,
11:55
and all you have to do is line up,
11:57
and they'll put a cool t-shirt on you with their church logo on it
12:00
and film the whole thing to be broadcast on the internet
12:03
and count the numbers and then write the books and do all the other things.
12:07
I think this is not a good practice at all.
12:12
And I'm not defending that kind of a practice.
12:14
Just because somebody claims to be a credo-baptist
12:18
doesn't necessarily mean I agree with what they're up to.
12:22
We hold that the only proper recipients of baptism
12:25
are those who have made credible professions of faith in Jesus Christ.
12:31
And there's a lot that could be debated and talked about.
12:33
How do you determine that?
12:35
We won't get into that this evening.
12:36
But just simply put,
12:39
we believe that those who should be baptized
12:41
are those who make credible professions of faith in Jesus Christ.
12:45
And so this evening, when I say credo-baptist,
12:48
it is to those with whom we agree closely on the doctrine at hand
12:52
that I am referring to.
12:55
So not the erroneous stuff out there at the edges.
12:59
So those are the two positions that we're going to look at this evening.
13:02
You're probably in some measure familiar with them already.
13:07
However, to help you, particularly when it comes to pedo-baptism,
13:12
to understand the position,
13:14
we need to talk a bit about covenantalism.
13:16
So that's where covenantalism comes into this conversation.
13:20
So covenantalism can be set against dispensationalism.
13:27
And I'm not going to explain all of that to you,
13:29
but we are not, as a church, dispensationalists.
13:33
Dispensationalists believe that people were saved in different ages.
13:37
That's what a dispensation is, in different ways.
13:41
And that's an over-reduction of the terminology.
13:45
But we distinguish ourselves from dispensationalists,
13:50
and that's kind of the water we swim in in American Christianity,
13:53
just so that you're aware.
13:55
A lot of stuff, a lot of understandings come out of dispensationalism.
14:00
But we, instead, are covenantalists.
14:03
Our church, as a total, as a whole, we're covenantalists.
14:07
But there's some different types,
14:10
some different varieties of covenantalism.
14:13
So three, I want to share with you, briefly.
14:17
The first is Westminster federalism.
14:22
Westminster federalism.
14:25
And that is to say, this is from the Westminster Confession,
14:29
federalism just speaks to the fact that Adam was our federal head,
14:32
and now Christ is our federal head if we're found in him.
14:38
This is also often called Reformed Covenantalism.
14:44
And that's probably the term I'll use this evening.
14:48
Westminster federalism is a mouthful.
14:51
So is Reformed Covenantalism.
14:53
But, Reformed Covenantalism.
14:55
So it's been rightly said of Baptists
14:58
that it's difficult for us to use the term Reformed.
15:02
And I agree.
15:03
I honestly don't think it's the best term for us.
15:07
Often what we'll do is we'll call ourselves Reformed Baptists
15:09
because we're making that distinguishing point there.
15:13
But largely, the covenantalism of the Reformation
15:17
was what we call Westminster Federalism
15:20
or Reformed Covenantalism.
15:22
Covenantalism.
15:23
We're going to get into it.
15:24
That's what this diagram here is going to look like.
15:27
So we're going to go there here in just a minute.
15:31
So it's all stemming out of 17th century writing
15:34
Westminster Federalism.
15:36
The second one is 1689 Federalism.
15:40
1689 refers to the Second London Baptist Confession.
15:47
1689 Federalism.
15:49
And yep, that's the official term for it.
15:52
They have not come up with anything
15:53
catchier than that.
15:58
And that is a Baptistic Covenantalism.
16:05
And then the third,
16:07
which we're not going to talk about in detail tonight,
16:09
but it's Progressive Covenantalism.
16:14
Progressive Covenantalism is not really
16:17
too far apart from 1689 Federalism.
16:20
This is a thing I've been discovering
16:22
as your elders are having a lot of conversations
16:25
about 1689 Federalism versus Progressive Covenantalism.
16:29
And I'm finding only in some small applications
16:31
is there really much difference at all
16:33
between the two views.
16:35
So both Baptistic,
16:36
so we're going to talk 1689 Federalism tonight.
16:40
I may make some,
16:41
this is not all noted,
16:43
so I may make some off-the-wall comments
16:46
addressing Progressive Covenantalism as well.
16:50
But that's where we're coming from
16:51
as a Baptist church,
16:53
is at least one of these two
16:55
covenantal views.
16:57
So ways that we read the Scripture.
17:01
Okay?
17:02
So Westminster Federalism,
17:04
1689 Federalism,
17:06
Progressive Covenantalism.
17:08
I'll stop there for just a quick second.
17:09
Does anybody have any questions
17:11
that are not like,
17:11
what is 1689 Federalism?
17:14
I set the trajectory for you already,
17:16
I hope.
17:17
So,
17:17
anybody have any,
17:18
am I flying over anything
17:19
that anybody's repeated?
17:20
Or,
17:21
yes, my love.
17:26
Well, I'm worried about asking it
17:27
because the example you just gave
17:28
is similar to the question
17:29
I'm about to ask,
17:30
but is there a way
17:31
to like just really quickly
17:33
define Progressive,
17:34
I know that the last one you said,
17:36
like,
17:36
because I know that's very similar
17:37
to what you just said.
17:38
Is there anything that like,
17:40
just if you ever try to write
17:41
like a little bit of a definition,
17:42
like a quick one,
17:43
that would set it apart
17:44
from the other two?
17:46
Like,
17:46
no taking any.
17:47
No.
17:48
Okay.
17:51
They're,
17:51
they're,
17:51
they're real similar.
17:53
So,
17:53
I'll,
17:54
the,
17:55
I actually think
17:56
that they're so similar,
17:58
except in a couple of applications,
18:00
they,
18:01
they just use language differently.
18:03
Okay.
18:03
So,
18:04
it's not,
18:04
it's not something
18:05
to be too fussed about.
18:06
In fact,
18:07
in my notes,
18:07
I've got 1689 federalism
18:09
and then as a,
18:09
as a sub,
18:10
as a sub category,
18:11
I have Progressive Covenantalism
18:12
just as like a,
18:14
also this.
18:15
Yeah.
18:16
I,
18:17
I think,
18:17
I think we'll find
18:18
that they agree
18:19
on just about everything.
18:21
So,
18:22
okay.
18:25
Anything else?
18:27
Yes,
18:27
Lynn.
18:27
Do you think
18:28
you just have to do
18:31
the tie-in
18:31
to the
18:32
part of?
18:34
Yes.
18:34
Yeah,
18:35
I said that super fast,
18:37
but I said,
18:37
how we read the Bible.
18:38
Yeah.
18:38
So,
18:39
so how,
18:40
as covenantalists,
18:42
which we should be,
18:44
right?
18:44
It's good,
18:44
good for us not to think
18:45
that people were saved
18:47
differently at different times,
18:48
right?
18:49
So that's,
18:50
the big,
18:50
the big overarching,
18:51
and again,
18:51
it's more complicated
18:52
than,
18:52
than I'm making that out to be,
18:54
but is that,
18:54
that people have
18:56
always been saved
18:58
the same way.
19:00
There's not
19:00
multiple ways
19:02
in which
19:02
people are saved.
19:03
there are dispensationalists
19:05
today that still believe
19:06
that ethnic Jews
19:07
are going to be saved
19:08
differently than the rest
19:10
of the world.
19:11
My father was sharing with me,
19:12
I was talking a little bit
19:13
about some of these views,
19:15
and my dad,
19:16
when he worked at the
19:17
North American Mission Board,
19:19
was making the case,
19:20
just the really good,
19:21
honest case,
19:22
that we ought to be doing
19:23
more evangelism
19:24
amongst Jewish people.
19:26
And he said,
19:26
I kept getting just
19:27
odd answers,
19:28
and I just never,
19:29
like,
19:29
it's like they didn't,
19:31
it felt like they didn't
19:31
like Jewish people,
19:32
but it's like they were weird
19:33
about whether or not
19:34
we should share the gospel
19:35
with Jewish people.
19:36
I said,
19:37
that was dispensationalism,
19:38
that play.
19:39
They were going,
19:40
I don't know
19:41
that we're supposed to.
19:42
I think we're supposed
19:42
to leave them alone
19:43
because God's got
19:45
a specific way
19:46
that he's going to save them
19:47
different than
19:49
through faith in Christ.
19:51
And we would just
19:52
flatly reject that.
19:53
Like,
19:53
no,
19:53
no,
19:54
just read the book
19:54
of Romans,
19:55
right?
19:55
Like,
19:55
we would just reject it.
19:56
So,
19:58
yes,
19:59
but the way
20:00
you understand,
20:02
and I'm going to show you
20:03
the difference here
20:04
in a moment,
20:05
brings you
20:07
to some conclusions,
20:09
whether
20:10
Paedo or
20:11
Credo Baptist
20:12
conclusions.
20:13
yeah.
20:14
So,
20:14
I found,
20:16
and I've
20:16
studied this
20:17
to some degree,
20:18
but especially
20:19
in starting to have
20:20
good conversations
20:20
with Ty,
20:21
going,
20:21
oh,
20:22
okay.
20:23
Because for a lot
20:24
of years,
20:24
I was very frustrated
20:25
by the Paedo Baptist
20:27
argument.
20:29
And I'm going,
20:29
okay,
20:30
like,
20:30
I get why you get there.
20:32
And that's what my hope
20:33
for you tonight
20:33
is to kind of give you
20:34
like my version of it.
20:35
Like,
20:36
oh,
20:36
okay,
20:37
I get why you get there.
20:38
It makes more sense
20:39
to me now,
20:40
although I still disagree,
20:42
but it makes more sense.
20:43
So,
20:43
yeah.
20:44
Okay,
20:45
so let's launch into it.
20:46
Are you ready?
20:48
All right,
20:48
so,
20:49
I feel like,
20:50
this is not a thing
20:51
I normally do,
20:51
so bear with me
20:52
as I try to write
20:54
and talk
20:55
and pull this off
20:56
at the same time.
20:58
I have never been
20:59
a seminary professor,
21:00
so we're going to try
21:01
to make this happen.
21:03
So on the back of your sheet,
21:03
you have the two things
21:05
that I've drawn
21:06
minus a couple
21:07
of little details.
21:08
And so,
21:09
I'm just going to let you
21:09
write in
21:10
and keep up
21:11
with what you want
21:12
to pull off
21:13
as you do it.
21:14
Okay?
21:15
So,
21:16
we're going to talk
21:17
specifically about
21:18
Westminster Federalism,
21:19
Reformed Covenantalism,
21:20
which is this top line
21:22
up here
21:23
first.
21:24
And what
21:25
this view sees
21:27
in the Scripture
21:28
is two
21:29
overarching
21:31
covenants.
21:33
Okay?
21:33
So just real quick,
21:34
when I say the word covenant,
21:35
what pops in your mind?
21:38
Marriage.
21:41
Sure.
21:42
Did Abraham a covenant?
21:43
What else?
21:45
Agreement.
21:46
An agreement.
21:47
An agreement.
21:48
Okay.
21:48
Yep.
21:49
Maybe you have a deep,
21:50
a deep promise
21:51
kind of an agreement.
21:52
Yeah,
21:52
sure.
21:53
But you're popping on those,
21:54
there's things in the Bible
21:55
where you're like,
21:55
oh,
21:55
that's a covenant,
21:56
that's a covenant,
21:56
the Abrahamic covenant,
21:57
the Noahic covenant,
21:58
the Davidic covenant,
22:00
those types of things.
22:03
Covenantalism,
22:04
particularly,
22:05
the two we're going to
22:05
talk about tonight,
22:06
see two overarching
22:08
covenants.
22:10
There's the covenant
22:11
of works.
22:12
So this,
22:13
this is my creation line
22:15
right here.
22:18
This is my fall
22:19
line there.
22:23
And here you have the
22:26
covenant of works.
22:32
Okay?
22:33
So,
22:34
Adam and Eve,
22:36
right,
22:36
created both able to sin
22:38
and able to not sin.
22:41
We're given commands,
22:43
right?
22:44
So Adam's put in the garden
22:45
to work it and to keep it.
22:47
He's told one thing
22:49
that he cannot do
22:50
that we have a record of.
22:52
This is Genesis 2,
22:53
verses 15 through 17.
22:55
The Lord God took the man,
22:57
put him in the garden of Eden
22:57
to work it and keep it.
22:59
And the Lord God
22:59
commanded the man saying,
23:00
you may surely eat
23:01
of every tree of the garden,
23:02
but of the tree
23:03
of the knowledge
23:04
of good and evil
23:04
you shall not eat
23:05
for in the day
23:06
that you eat of it
23:07
you shall surely die.
23:09
Right?
23:09
So there's the covenant
23:10
of works,
23:12
right?
23:12
He could have,
23:13
he could have stayed
23:14
in good condition
23:16
with his God
23:18
in the place
23:18
in which he lived
23:19
had he done
23:21
what he was supposed
23:22
to do.
23:23
Right?
23:23
So this is the covenant
23:24
of works.
23:25
And it all falls apart,
23:28
right,
23:28
when Eve and then Adam
23:30
disobey.
23:32
Right?
23:32
So Westminster
23:33
federalism starts
23:34
with Adam
23:35
as our representative,
23:36
right?
23:36
all of us now
23:37
guilty in him
23:39
for his sin.
23:41
Okay?
23:44
After this,
23:45
so everything
23:46
from this line,
23:48
so I'll draw it up here,
23:49
and on,
23:53
it's called
23:55
the covenant
23:55
of grace.
23:56
everything
24:03
happening after this,
24:05
the covenant
24:05
of grace.
24:08
And we find
24:09
the expression
24:10
of this covenant
24:11
in Genesis chapter 3,
24:13
verse 15.
24:19
Anyone just know
24:20
off the top of their head
24:21
what that verse is?
24:22
It's a big one.
24:23
often called
24:25
the proto-euangelion.
24:28
I will put
24:29
enmity
24:29
between you
24:30
and the woman
24:31
and between your
24:32
offspring
24:33
and her offspring.
24:35
He shall bruise
24:36
your head
24:36
and you shall
24:37
bruise
24:38
his heel.
24:39
Right?
24:40
This is the very first,
24:41
right,
24:42
shadowed
24:43
proclamation
24:43
of the
24:45
coming of Christ.
24:46
He's going to come.
24:47
He's the snake crusher,
24:47
right?
24:48
We use that language
24:48
with our
24:49
kiddos
24:50
quite a bit.
24:51
Right?
24:52
So the covenant
24:53
of grace
24:54
is given
24:56
in Genesis chapter 3
24:57
and verse 15
24:59
in this view
25:01
and then
25:03
ratified.
25:06
So a covenant
25:07
needs blood
25:08
to be ratified
25:09
either
25:14
in Genesis
25:17
3.21
25:20
or
25:22
anybody
25:22
tell me
25:23
what happens
25:23
in Genesis
25:23
3.21?
25:26
Yep.
25:28
That's right.
25:29
He clothes
25:29
Adam and Eve
25:29
so there's
25:30
the sacrifice.
25:31
This is the
25:31
first physical
25:32
death.
25:33
An animal
25:33
dies in order
25:34
to be made
25:34
into clothing
25:35
for Adam
25:35
and Eve.
25:36
Okay?
25:37
So either
25:37
ratified
25:38
Genesis
25:38
3.21
25:40
or
25:41
in Genesis
25:42
chapter
25:42
15
25:43
after that
25:46
first giving
25:47
of the
25:48
Abrahamic covenant
25:48
and then
25:49
Abraham
25:50
sees God
25:51
he split
25:51
animals in
25:52
half
25:52
and he
25:53
makes the
25:53
covenant
25:53
and passes
25:54
between them
25:55
the smoking pot.
25:56
Okay?
25:57
So there's
25:58
some variance
25:59
in what
25:59
holders of this
26:00
view
26:00
when they
26:01
think exactly
26:02
this was
26:02
ratified
26:02
but either
26:03
way
26:03
early in
26:05
Genesis
26:05
ratified.
26:07
Okay?
26:08
So there's
26:08
the covenant
26:09
of grace
26:10
given
26:11
here.
26:12
Okay?
26:16
Then you
26:16
have
26:16
so I've
26:17
drawn little
26:17
arrows
26:18
because these
26:18
are just
26:18
pointing us
26:19
along.
26:20
Right?
26:20
These are
26:20
all covenant
26:21
of grace.
26:22
So people
26:23
here
26:24
are saved
26:26
by
26:27
believing
26:27
that somehow
26:29
as this is
26:30
being revealed
26:31
somehow
26:32
God by
26:33
his grace
26:33
is saving
26:34
them.
26:35
Don't have
26:35
the full
26:35
realization
26:36
yet of the
26:36
cross of
26:37
Christ
26:37
but it's
26:38
moving them
26:39
in that
26:40
direction.
26:40
So you
26:43
have the
26:43
Noahic
26:44
that's
26:46
Genesis 8
26:47
you have
26:48
the Abrahamic
26:49
Genesis 15
26:53
and 17
26:54
you have
26:55
the Mosaic
26:56
Exodus 19
26:59
and 20
27:00
you have
27:02
the Davidic
27:03
2 Samuel
27:06
7
27:07
you could
27:11
put in
27:12
here
27:12
the
27:12
Aaronic
27:13
not
27:14
ironic
27:15
Aaronic
27:16
the promise
27:17
that there
27:17
would be a
27:18
lineage of
27:18
priests that
27:19
come from
27:20
Aaron
27:20
you could
27:20
insert that
27:21
one in
27:22
there
27:22
but these
27:23
are the
27:23
typical
27:24
significant
27:25
covenants
27:27
that are
27:28
made
27:28
right
27:30
pointing
27:32
in this
27:32
direction
27:33
so
27:33
moving
27:34
toward
27:34
covenant
27:35
and then
27:41
Christ
27:41
Christ
27:42
comes
27:42
okay
27:43
now
27:44
what
27:45
the
27:46
holders
27:47
of this
27:47
view
27:47
this
27:48
reformed
27:48
covenantalism
27:49
will say
27:50
is that
27:51
there are
27:52
there's
27:54
one
27:54
covenant
27:55
covenant
27:55
of grace
27:56
under
27:57
two
27:58
administrations
28:00
okay
28:00
under
28:01
two
28:01
administrations
28:02
so I'm
28:03
going to
28:03
write that
28:03
up here
28:03
and then
28:04
I'm
28:04
going to
28:04
read to
28:04
you
28:04
from the
28:05
Westminster
28:05
Confession
28:05
so
28:06
this
28:07
would be
28:07
pre-Christ
28:08
would be
28:08
your first
28:09
administration
28:09
so
28:10
from the
28:11
fall
28:11
and this
28:12
ratified
28:13
promise
28:13
in Genesis
28:14
315
28:14
you have
28:15
the
28:16
first
28:17
administration
28:17
and
28:23
after the
28:24
cross of
28:25
Christ
28:25
you have
28:25
the
28:26
second
28:27
administration
28:28
the
28:33
first
28:33
administration
28:33
!
28:35
called
28:35
the
28:35
old
28:36
covenant
28:39
that's
28:40
where we
28:40
get our
28:41
term
28:41
old
28:41
testament
28:41
from
28:42
and then
28:44
here
28:44
the
28:44
new
28:48
covenant
28:48
can
28:53
somebody
28:53
tell me
28:54
a sign
28:56
of the
28:57
old
28:58
covenant
28:58
the first
28:59
administration
28:59
that would
29:01
pertain to
29:02
our
29:02
conversation
29:02
tonight
29:03
circumcision
29:04
okay
29:05
so that's
29:06
going to
29:06
matter here
29:07
in just a
29:07
second
29:07
I'll
29:08
show you
29:09
okay so
29:09
here we go
29:10
this is from
29:12
the Westminster
29:12
Confession
29:13
chapter 7
29:15
section 5
29:16
and I do
29:17
for a moment
29:18
want to
29:18
want to
29:18
commend the
29:19
Westminster
29:19
standards to
29:21
you
29:21
really helpful
29:23
in a lot
29:23
of ways
29:24
disagree with a
29:25
few things
29:26
contained within
29:26
but largely
29:27
agree with a
29:29
lot of it
29:29
here I find
29:30
myself disagreeing
29:31
so heads up
29:32
there but
29:33
they say
29:34
chapter 7
29:35
section 5
29:36
this covenant
29:38
so referring to
29:39
the covenant
29:39
of grace
29:39
was differently
29:42
administered in
29:43
the time of
29:43
the law and
29:44
in the time
29:44
of the gospel
29:45
under the law
29:47
it was administered
29:48
by promises
29:49
prophecies
29:50
sacrifices
29:51
circumcision
29:52
the paschal
29:53
lamb and
29:54
other types
29:55
and ordinances
29:56
delivered to
29:56
the people of
29:57
the Jews
29:58
all for
29:59
signifying
30:00
Christ to
30:01
come
30:01
which were
30:02
for that
30:03
time sufficient
30:03
and efficacious
30:05
through the
30:06
operation of
30:06
the spirit
30:07
to instruct
30:09
and build
30:09
up the
30:09
elect in
30:10
faith
30:10
and the
30:10
promised
30:11
Messiah
30:11
by whom
30:12
they had
30:12
full remission
30:13
of sins
30:13
and eternal
30:14
salvation
30:14
and it's
30:15
called
30:16
the Old
30:16
Testament
30:17
that's
30:18
everything
30:18
I was just
30:18
saying
30:19
right
30:19
chapter 7
30:22
section 5
30:23
the Westminster
30:24
confession
30:25
so everything
30:29
that's going
30:30
on
30:30
right
30:31
from
30:32
Genesis 3
30:33
15
30:34
all the way
30:35
to the coming
30:36
of Christ
30:37
is all
30:37
types
30:38
shadows
30:39
under
30:39
this
30:39
idea
30:40
of
30:41
an
30:41
administration
30:42
section 6
30:47
so the
30:48
following
30:48
section
30:48
chapter 7
30:49
section 6
30:50
under the
30:52
gospel
30:52
when Christ
30:53
the substance
30:54
was exhibited
30:54
the ordinances
30:56
in which the
30:56
covenant
30:57
is dispensed
30:58
are the
30:58
preaching
30:59
of the
30:59
word
31:00
and the
31:00
administration
31:01
of the
31:02
sacraments
31:02
of baptism
31:03
and the
31:04
Lord's
31:04
supper
31:04
which
31:05
though
31:05
fewer
31:06
in
31:06
number
31:06
and
31:07
administered
31:07
with more
31:07
simplicity
31:08
and less
31:09
outward
31:09
glory
31:10
yet in
31:10
them
31:11
it is
31:11
held
31:12
forth
31:12
in more
31:12
fullness
31:13
evidence
31:14
and
31:15
spiritual
31:15
efficacy
31:16
to all
31:17
nations
31:17
both Jews
31:18
and Gentiles
31:19
and it's
31:19
called
31:20
the
31:20
New
31:20
Testament
31:20
there are
31:21
not
31:22
therefore
31:22
two
31:22
covenants
31:23
of grace
31:23
differing
31:24
in
31:24
substance
31:25
but one
31:25
and the
31:26
same
31:26
under
31:27
various
31:27
dispensations
31:29
and they
31:29
don't mean
31:30
dispensationalism
31:31
they just
31:31
mean
31:31
ages
31:32
right
31:32
they're
31:32
just
31:33
saying
31:33
look
31:33
different
31:34
administrations
31:35
of the
31:37
same
31:37
so
31:39
of the
31:41
covenant
31:41
of grace
31:42
they see
31:44
a lot
31:45
of
31:45
continuity
31:45
between
31:46
the
31:47
old
31:48
and the
31:48
new
31:49
testament
31:50
!
31:50
covenant
31:51
whatever
31:51
word
31:52
you like
31:52
to insert
31:54
there
31:54
there's
31:54
a lot
31:55
of
31:55
continuity
31:56
between
31:57
the two
31:58
so
31:59
you
31:59
could write
32:00
this
32:00
and this
32:01
is fair
32:01
and I'm
32:02
going to
32:02
get
32:02
Ty to
32:03
confirm
32:03
or deny
32:03
this
32:04
for me
32:04
in just
32:05
a second
32:05
you could
32:07
write it
32:07
like this
32:07
old
32:10
testament
32:10
israel
32:10
equals
32:13
new
32:15
testament
32:19
church
32:19
and I'll
32:20
explain
32:20
church
32:22
in a
32:22
moment
32:22
but
32:23
Ty
32:23
fair
32:24
I'm not
32:28
arguing
32:29
against you
32:29
right here
32:29
I'm helping
32:30
them understand
32:31
lots of
32:32
continuity
32:33
is what's
32:33
seen though
32:34
between
32:35
old
32:35
testament
32:36
israel
32:36
and the
32:37
new
32:37
testament
32:38
church
32:39
specifically
32:40
in this
32:41
way
32:41
right
32:42
so
32:43
again
32:44
they're not
32:44
all consistent
32:45
but the
32:45
consistent
32:46
paedo-baptist
32:47
right
32:48
the
32:48
westminster
32:49
paedo-baptist
32:50
is going to
32:51
argue for
32:52
both a
32:53
visible
32:53
church
32:54
and an
32:55
invisible
32:56
church
32:56
now as
32:57
baptists
32:57
we use
32:58
that same
32:58
language
32:58
and we
32:59
would use
32:59
that language
32:59
of invisible
33:00
like
33:01
throughout
33:01
time and
33:02
space
33:02
so we
33:03
would say
33:03
the church
33:03
invisible
33:04
like the
33:04
church
33:04
that met
33:05
all over
33:05
the world
33:06
this morning
33:06
on sunday
33:06
we can't
33:07
see them
33:07
they're
33:08
invisible
33:08
to us
33:08
right
33:09
they're not
33:10
using that
33:10
terminology
33:11
the same
33:11
way
33:11
so perhaps
33:12
you have
33:12
read
33:13
presbyterians
33:14
before
33:14
and maybe
33:15
gone
33:15
I'm confused
33:16
about what
33:16
they're
33:16
talking about
33:16
that's why
33:17
they're using
33:17
the terms
33:18
differently
33:18
than we
33:19
tend to
33:19
use those
33:20
terms
33:20
so what
33:21
they mean
33:21
is
33:22
old testament
33:23
israel
33:23
israel
33:24
was a
33:25
nation
33:26
state
33:26
right
33:26
there's an
33:27
ethnic
33:32
so all
33:33
throughout
33:33
the old
33:33
testament
33:34
we've just
33:35
done a bunch
33:36
of dealing
33:36
with this
33:36
in romans
33:37
9
33:37
through 11
33:39
right
33:39
and there
33:40
paul talks
33:40
about a
33:41
remnant
33:41
who's
33:42
saved
33:43
throughout
33:43
that time
33:44
that would
33:45
be
33:46
presbyterians
33:46
are using
33:47
the term
33:47
invisible
33:48
church
33:48
so those
33:48
those who
33:49
are actually
33:50
by faith
33:51
right
33:52
believing
33:52
believing in
33:53
these types
33:54
and signs
33:54
and promises
33:55
that this
33:56
covenant
33:56
of grace
33:57
is effectual
33:58
for them
33:58
they are
33:59
actually
34:00
converted
34:01
and saved
34:01
right
34:02
so there's
34:03
the nation
34:03
there's
34:05
the
34:05
visible
34:06
nation
34:08
and that
34:08
nation
34:08
takes what
34:09
sign
34:09
in the
34:10
old testament
34:10
they take
34:11
the sign
34:12
of
34:12
circumcision
34:13
right
34:13
the boys
34:15
right
34:16
which is
34:16
a sign
34:16
for the
34:16
nation
34:17
right
34:17
the sign
34:18
of the
34:18
covenant
34:18
for this
34:20
nation
34:20
they take
34:21
that sign
34:22
but within
34:23
that
34:24
there are
34:25
those jewish
34:25
people who
34:26
actually believe
34:27
right
34:27
who have
34:28
placed their
34:28
faith
34:29
signs
34:30
types
34:30
they're
34:31
believing
34:31
they're
34:32
believing
34:32
that somehow
34:33
it's going
34:33
to be
34:34
saving
34:34
for them
34:34
in that
34:36
in this
34:36
I'll use
34:37
their language
34:38
dispensation
34:38
right
34:40
of God's
34:40
redemptive
34:41
work
34:41
so yes
34:42
John
34:42
yes
34:50
yep
34:51
yeah they
34:52
certainly
34:52
would
34:52
I mean
34:52
all the
34:53
evidence is
34:54
here for
34:54
it
34:54
right
34:54
yeah
34:55
for sure
34:55
yeah
34:56
okay
34:58
so
34:59
they will
35:00
argue
35:00
that today
35:01
there is
35:02
a
35:02
a visible
35:04
church
35:04
which was
35:06
made up
35:06
of all
35:07
those
35:07
adults
35:08
who profess
35:09
faith
35:09
in Jesus
35:10
Christ
35:10
and their
35:12
children
35:12
so they
35:14
bring
35:14
that language
35:15
over
35:16
so I've
35:17
argued to
35:17
you before
35:18
that I
35:18
think
35:18
paedo-baptism
35:19
confused
35:19
because I'm
35:19
going what
35:20
are you guys
35:20
doing that
35:20
really
35:20
confusing
35:21
the
35:21
nature
35:21
of the
35:21
church
35:21
what I
35:22
didn't
35:22
realize
35:22
is we
35:22
actually
35:22
believe
35:23
something
35:23
different
35:24
about the
35:24
nature
35:24
of the
35:24
church
35:25
of course
35:25
it does
35:26
because we
35:27
actually believe
35:28
something
35:28
different
35:29
about the
35:29
nature
35:29
of the
35:30
church
35:31
so there's
35:31
going to
35:31
be a
35:32
visible
35:32
church
35:33
right
35:33
it's
35:33
those
35:34
who
35:34
are
35:34
who
35:34
are
35:34
baptized
35:35
but there's
35:36
going to
35:36
be a
35:37
subset
35:37
of that
35:37
church
35:38
who
35:38
have
35:39
placed
35:39
believing
35:39
faith
35:40
in
35:40
Christ
35:41
now
35:42
for me
35:43
something
35:44
that was
35:44
helpful
35:44
right now
35:46
your elders
35:47
are thinking
35:48
a lot
35:48
about what
35:50
we want to
35:50
do with
35:50
young people
35:51
who are
35:51
professing
35:52
faith
35:52
in
35:52
Christ
35:53
so we
35:54
want to
35:54
be so
35:54
careful
35:55
that we
35:56
don't give
35:56
false
35:57
assurance
35:57
to young
35:58
people
35:58
professing
35:59
faith
35:59
in
35:59
Christ
36:00
right
36:00
Baptists
36:01
have been
36:01
bad at
36:02
this
36:02
in this
36:03
past
36:03
generation
36:04
right
36:04
I love
36:05
Jesus
36:06
like
36:07
tally
36:08
the number
36:09
right
36:09
and it's
36:11
the common
36:11
it's the
36:12
common
36:12
testimony
36:13
of young
36:14
people who
36:15
come here
36:15
and are
36:16
baptized
36:16
that they
36:17
were baptized
36:17
when they
36:18
were
36:18
seven or
36:19
eight
36:19
pretty
36:20
pretty
36:20
typical
36:21
they
36:22
come to
36:22
later
36:22
believe
36:23
they
36:23
weren't
36:24
actually
36:24
Christians
36:24
at that
36:25
time
36:25
and I'm
36:25
not saying
36:25
that young
36:26
people can't
36:26
be saved
36:26
I believe
36:27
young people
36:27
can be
36:28
saved
36:28
I think
36:29
I was
36:29
saved
36:29
at a very
36:30
young age
36:31
let the
36:31
children come
36:31
to me
36:32
we're not
36:32
arguing that
36:33
but we
36:33
are we
36:34
we do
36:34
want to be
36:34
really careful
36:35
about that
36:36
peace that
36:36
credible
36:37
profession
36:37
of faith
36:38
in Christ
36:39
we want to
36:39
be really
36:40
careful
36:40
about who
36:41
who we
36:42
bring in
36:43
and call
36:43
church
36:44
okay
36:44
so that's
36:45
the perspective
36:45
that we're
36:46
coming from
36:46
we intend
36:47
to bring
36:47
this to
36:48
you
36:48
have a
36:48
big
36:48
old
36:48
conversation
36:49
about
36:49
what we
36:50
think we
36:50
should do
36:51
and present
36:51
it to
36:51
the church
36:52
to
36:53
affirm
36:54
or deny
36:54
you could
36:55
disagree
36:55
with us
36:55
we're okay
36:57
with that
36:58
I think
36:58
so
36:59
I'm trying
37:00
to think
37:00
really carefully
37:01
about that
37:02
Presbyterians
37:03
do this
37:03
in various
37:04
ways
37:04
with a
37:05
different
37:06
ordinance
37:07
they do
37:08
a process
37:09
of confirmation
37:09
that goes on
37:10
and again
37:11
I'm arguing
37:12
good
37:13
good
37:14
orthodox
37:14
pedo-baptist
37:16
churches
37:16
that's where
37:17
they're
37:18
primarily
37:18
concerned
37:19
because
37:20
they say
37:21
you can't
37:22
inspect
37:23
yourself
37:24
you can't
37:24
approach
37:25
the table
37:25
carefully
37:26
if you're
37:27
not in
37:27
Christ
37:28
and so
37:29
they go
37:29
through a
37:29
process
37:30
at that
37:30
point
37:31
to be
37:31
careful
37:31
about
37:32
who
37:33
gets
37:34
to receive
37:34
that
37:34
now
37:34
there are
37:35
some
37:35
out there
37:36
Doug Wilson
37:36
who
37:37
practice
37:38
pedo-communion
37:39
too
37:40
and they
37:40
have their
37:40
kids
37:41
eating
37:41
and I
37:42
just
37:42
get
37:42
I mean
37:43
frankly
37:44
it's more
37:44
consistent
37:44
but I
37:45
get real
37:45
uncomfortable
37:45
with that
37:46
but
37:46
I
37:47
digress
37:47
so
37:48
that
37:50
helped
37:50
me
37:50
go
37:50
okay
37:51
we're
37:52
we're
37:52
both
37:53
being
37:54
careful
37:55
baptists
37:56
are being
37:56
careful
37:56
with a
37:58
particular
37:58
ordinance
37:59
rather than
38:00
the
38:00
we're
38:01
careful
38:01
with the
38:01
other
38:02
one
38:02
as
38:02
well
38:02
but
38:02
we're
38:02
really
38:03
careful
38:03
on the
38:04
front
38:04
end
38:04
of
38:06
that
38:06
equation
38:07
so
38:07
yes
38:07
Jim
38:08
why do
38:08
you think
38:09
that Doug
38:09
will see
38:09
what you
38:10
point
38:10
as
38:10
ordinance
38:10
!
38:12
because
38:13
he's
38:15
equating
38:16
the two
38:16
things
38:17
he's
38:17
saying
38:18
that
38:18
they're
38:18
part
38:18
of
38:18
a
38:18
church
38:19
therefore
38:19
they should
38:19
be
38:19
able to
38:20
receive
38:21
the
38:21
sacraments
38:21
of the
38:22
church
38:22
it's
38:24
more
38:24
consistent
38:24
with the
38:25
Westminster
38:25
language
38:25
honestly
38:26
before it
38:27
gets there
38:27
yes
38:27
tie
38:28
yeah
38:29
sounds like
38:43
pedo
38:44
communion
38:44
to me
38:44
that's a
38:47
very
38:47
very
38:48
very
38:48
baptist
38:49
thing
38:49
to say
38:49
okay
38:55
yes
38:57
yes
38:58
yes
38:58
it is
38:59
okay
39:01
so
39:01
this
39:01
is
39:02
this
39:03
this
39:04
is the
39:04
thing
39:04
for me
39:05
like
39:05
this
39:05
is why
39:06
I'm
39:06
backing
39:06
you
39:06
way
39:06
up
39:07
to
39:07
covenant
39:07
theology
39:08
to
39:08
reform
39:09
covenant
39:09
theology
39:10
to go
39:10
this
39:10
is my
39:11
case
39:11
like
39:11
I
39:12
don't
39:12
think
39:12
it's
39:12
crazy
39:13
that
39:13
they
39:13
get
39:14
there
39:14
again
39:15
I
39:15
don't
39:15
agree
39:16
I
39:16
do
39:16
think
39:17
it's
39:17
an
39:17
error
39:17
but
39:17
this
39:18
is
39:18
how
39:18
they're
39:19
getting
39:19
to
39:19
this
39:19
place
39:19
so
39:20
I've
39:20
heard
39:20
R.C.
39:20
Sproul
39:21
say
39:21
if you
39:22
read
39:22
the
39:22
Bible
39:22
from
39:23
the
39:23
front
39:23
to
39:24
the
39:24
back
39:24
you'll
39:24
be
39:25
a
39:25
paedo
39:25
baptist
39:26
if you
39:26
read
39:26
it
39:26
from
39:26
the
39:26
back
39:27
to
39:27
the
39:27
front
39:27
then
39:27
you'll
39:28
be
39:28
a
39:29
credo
39:29
baptist
39:30
that's
39:30
what
39:31
he
39:31
means
39:31
he's
39:31
just
39:31
basically
39:32
saying
39:32
you
39:33
have
39:33
to
39:33
bring
39:33
all
39:34
of
39:34
the
39:34
Old
39:34
Testament
39:35
data
39:35
to
39:36
the
39:36
New
39:37
Testament
39:37
and
39:38
there
39:38
would
39:38
have
39:38
been
39:38
this
39:39
understanding
39:39
amongst
39:49
this
39:49
is
39:49
the
39:50
way
39:50
he's
39:51
reading
39:51
the
39:51
Bible
39:51
and
39:51
he's
39:51
really
39:52
studied
39:52
it
39:52
too
39:52
feel
39:54
free
39:54
to
39:54
try
39:54
to
39:54
punch
39:55
holes
39:55
don't
39:55
wear
39:56
them
39:56
out
39:56
he'll
39:57
have
39:57
answers
39:58
for
39:58
you
39:58
he's
39:58
really
39:59
thought
39:59
it
39:59
through
40:00
and
40:00
he's
40:00
convinced
40:01
of
40:01
this
40:01
I do
40:04
want to
40:04
read
40:04
to
40:04
you
40:04
just
40:06
to
40:06
give
40:07
some
40:07
help
40:09
from the
40:10
paedo
40:10
baptist
40:10
perspective
40:11
they
40:11
do
40:13
believe
40:13
in
40:14
salvation
40:14
by grace
40:15
through
40:15
faith
40:15
in
40:15
Christ
40:16
alone
40:17
sometimes
40:18
I find
40:18
the
40:18
language
40:19
confusing
40:20
it's
40:21
a little
40:21
even
40:22
a little
40:22
frustrating
40:22
to me
40:22
don't
40:23
use
40:23
the word
40:23
that way
40:24
if you
40:24
don't
40:24
mean
40:24
baptism
40:25
is
40:25
salvific
40:26
of
40:27
children
40:27
this
40:29
is
40:29
their
40:29
chapter
40:30
28
40:30
section
40:30
1
40:31
this
40:32
is
40:32
a
40:32
good
40:33
statement
40:34
on
40:34
baptism
40:35
baptism
40:36
is
40:37
a
40:37
sacrament
40:37
of
40:37
the
40:37
new
40:38
testament
40:38
ordained
40:39
by
40:39
Jesus
40:39
Christ
40:40
not
40:41
only
40:41
for
40:42
the
40:42
solemn
40:42
admission
40:43
of
40:43
the
40:43
party
40:43
baptized
40:44
into
40:44
the
40:44
visible
40:46
church
40:47
!
40:47
but
40:49
also
40:49
to be
40:50
unto
40:50
him
40:51
a
40:51
sign
40:51
and
40:51
seal
40:51
of
40:52
the
40:52
covenant
40:52
of
40:52
grace
40:53
of
40:53
his
40:54
engrafting
40:55
into
40:55
Christ
40:56
of
40:56
regeneration
40:57
of
40:57
remission
40:58
of
40:58
sins
40:58
and
40:58
of
40:59
giving
40:59
up
40:59
unto
41:00
God
41:00
through
41:00
Jesus
41:01
Christ
41:01
to
41:01
walk
41:02
in
41:02
the
41:02
newness
41:02
of
41:02
life
41:03
which
41:03
sacrament
41:04
is
41:04
by
41:05
Christ's
41:05
own
41:05
appointment
41:06
to be
41:07
continued
41:07
in
41:07
his
41:07
church
41:08
until
41:08
the
41:09
end
41:09
of
41:10
the
41:10
world
41:10
right
41:10
so
41:11
love
41:12
chapter
41:13
28
41:13
section
41:13
one
41:14
if
41:15
you
41:15
understand
41:15
what
41:15
they
41:15
mean
41:16
by
41:16
visible
41:16
church
41:16
but
41:17
the
41:17
rest
41:18
of
41:18
it
41:18
I'm
41:18
like
41:18
yes
41:18
yes
41:19
yes
41:19
yes
41:19
and
41:20
yes
41:20
the
41:22
language
41:23
essentially
41:23
even
41:24
though
41:25
you get
41:26
into
41:26
other
41:26
articles
41:26
it
41:27
doesn't
41:27
feel
41:27
this
41:28
way
41:28
to
41:28
us
41:28
is
41:29
what
41:30
it's
41:30
saying
41:30
is
41:30
there's
41:31
the
41:31
promise
41:32
is
41:32
offered
41:33
for
41:33
salvation
41:34
and
41:35
it's
41:35
especially
41:36
offered
41:36
to the
41:36
children
41:37
of those
41:37
who
41:37
believe
41:38
functionally
41:40
we tend
41:40
to
41:41
agree
41:41
right
41:42
I
41:42
mean
41:42
we
41:42
have
41:42
a
41:42
church
41:43
that
41:43
is
41:43
big
41:44
on
41:44
having
41:44
our
41:44
kids
41:44
with
41:45
us
41:45
and
41:46
we
41:46
see
41:46
like
41:46
as
41:46
a
41:47
pattern
41:47
people
41:47
tend
41:48
to
41:48
come
41:48
to
41:49
faith
41:49
in
41:50
large
41:50
numbers
41:51
in
41:51
homes
41:52
of
41:52
Christian
41:53
people
41:53
there
41:53
seems
41:54
to
41:54
be
41:54
some
41:55
generational
41:56
faithfulness
41:57
on
41:57
God's
41:58
part
41:59
so
42:00
from
42:02
my
42:03
best
42:03
understanding
42:03
and
42:04
again
42:04
I'm
42:04
no
42:04
expert
42:04
on
42:05
the
42:05
matter
42:06
and
42:06
I
42:06
can
42:06
appeal
42:06
to
42:06
Ty
42:07
but
42:07
Ty
42:07
is
42:07
also
42:07
not
42:07
he's
42:08
not
42:08
been
42:08
in
42:08
a
42:08
Presbyan
42:09
church
42:09
for
42:09
a
42:09
long
42:09
time
42:09
they're
42:11
essentially
42:12
using
42:13
infant
42:14
baptism
42:14
like
42:15
it's
42:15
like
42:15
a
42:15
and
42:17
this
42:17
is
42:17
going
42:17
to
42:17
sound
42:17
so
42:17
paltry
42:18
so
42:18
I
42:18
don't
42:18
mean
42:18
for
42:18
it
42:18
to
42:18
but
42:19
it's
42:19
like
42:19
it's
42:19
like
42:19
a
42:19
ramped
42:20
up
42:20
baby
42:22
dedication
42:22
right
42:23
it's
42:24
it's
42:24
a
42:24
baby
42:24
dedication
42:25
that
42:25
they
42:25
think
42:25
has
42:26
some
42:26
some
42:27
God
42:27
ordination
42:28
special
42:30
work
42:31
that's
42:31
being
42:31
done
42:32
as
42:32
the
42:32
church
42:37
being
42:37
offered
42:38
to
42:38
that
42:39
child
42:39
as
42:39
the
42:39
child
42:40
of
42:40
believing
42:40
parents
42:41
in
42:41
a
42:42
church
42:42
that's
42:42
going
42:43
to
42:43
teach
42:43
the
42:43
gospel
42:43
to
42:44
them
42:44
so
42:45
that's
42:46
not
42:47
crazy
42:48
not
42:48
crazy
42:49
it's
42:51
an
42:51
error
42:51
I love
42:52
you
42:52
Ty
42:53
but
42:53
it's
42:53
not
42:53
crazy
42:53
right
42:55
okay
42:56
are you
42:58
guys
42:58
leaving
42:58
us
42:59
are you
42:59
just
42:59
okay
43:00
you're
43:01
like
43:01
you're
43:01
like
43:01
all
43:03
right
43:03
we
43:03
heard
43:04
the
43:04
part
43:04
on
43:04
Westminster
43:04
federalism
43:05
we're
43:05
out
43:05
yeah
43:10
so
43:11
we
43:23
would
43:23
use
43:23
the
43:24
term
43:24
invisible
43:24
visible
43:25
would
43:26
be
43:26
the
43:26
local
43:26
church
43:26
like
43:27
the
43:28
church
43:28
we
43:29
might
43:29
even
43:29
expand
43:29
that
43:30
to
43:30
like
43:30
the
43:30
churches
43:30
down
43:31
the
43:31
street
43:31
people
43:32
we
43:32
can
43:32
know
43:32
people
43:33
we
43:33
can
43:33
see
43:33
it's
43:35
very
43:35
like
43:35
on
43:37
the
43:37
surface
43:37
versus
43:38
invisible
43:39
would
43:39
be
43:40
the
43:41
church
43:42
that
43:42
my
43:42
grandparents
43:43
went
43:43
to
43:43
they're
43:44
all
43:44
dead
43:45
right
43:45
like
43:46
I
43:46
can't
43:46
see
43:46
them
43:46
or
43:47
the
43:47
church
43:47
in
43:47
China
43:48
this
43:48
morning
43:48
I
43:49
can't
43:49
see
43:49
them
43:49
we
43:49
would
43:50
use
43:50
the
43:50
terms
43:50
that
43:50
way
43:51
correct
43:57
we do
43:58
not
43:58
mean
43:58
that
43:59
no
44:00
do
44:01
not
44:01
mean
44:01
that
44:01
yeah
44:02
the
44:02
visible
44:03
church
44:03
for
44:04
us
44:04
because
44:05
we're
44:05
Baptists
44:06
would
44:06
be
44:06
the
44:07
members
44:07
of
44:07
our
44:07
church
44:07
and
44:09
and
44:09
then
44:10
I
44:10
would
44:10
suggest
44:10
and
44:11
I
44:11
might
44:12
extend
44:12
it
44:12
to
44:12
those
44:12
I
44:13
hope
44:13
like
44:13
I
44:13
see
44:14
a lot
44:14
of
44:14
fruit
44:15
in
44:15
and
44:15
I
44:15
hope
44:16
to
44:16
see
44:16
become
44:16
members
44:16
of
44:17
our
44:17
church
44:17
because
44:18
you're
44:18
you know
44:19
members
44:20
somewhere
44:20
perhaps
44:21
coming
44:21
from a
44:21
place
44:22
to a
44:22
place
44:22
etc
44:23
so
44:24
yes
44:35
yes
44:35
because
44:36
there's
44:36
lots
44:37
of
44:37
scripture
44:37
that
44:37
talks
44:38
about
44:38
I
44:38
mean
44:39
the
44:39
work
44:40
of
44:40
discipline
44:41
is
44:41
to
44:41
is
44:42
to
44:42
hopefully
44:43
to
44:43
minimize
44:44
mitigate
44:46
that
44:46
as a
44:46
problem
44:46
in the
44:47
church
44:47
but
44:47
we
44:48
get
44:48
parables
44:48
like
44:49
the
44:49
wheat
44:49
and
44:49
the
44:49
tares
44:49
at
44:50
the
44:50
end
44:51
God's
44:51
going
44:51
to
44:51
have
44:51
to
44:51
do
44:52
a
44:52
sifting
44:52
of
44:53
us
44:53
but
44:53
we
44:53
do
44:54
I
44:55
think
44:55
are
44:55
meant
44:56
to
44:56
be
44:56
about
44:56
the
44:56
work
44:57
of
44:57
examining
44:58
the
44:58
soils
44:58
and
44:59
working
45:00
no
45:06
in fact
45:06
the
45:06
Bible
45:06
doesn't
45:07
give us
45:07
visible
45:07
and
45:07
invisible
45:08
as
45:09
categories
45:10
I
45:11
suggest
45:12
so
45:13
that
45:15
make
45:15
sense
45:15
yeah
45:22
we
45:23
Baptist
45:23
Baptist
45:24
really
45:25
like
45:25
the
45:25
thing
45:25
that
45:26
most
45:26
distinguishes
45:27
Baptist
45:27
is
45:27
Baptist
45:28
people
45:29
will
45:29
go
45:29
baptism
45:30
nope
45:30
not
45:31
baptism
45:31
it's
45:32
regenerate
45:32
church
45:32
membership
45:33
baptism
45:34
we believe
45:35
ties to
45:35
that
45:35
but
45:36
regenerate
45:36
church
45:36
membership
45:37
is
45:37
what
45:37
we
45:37
believe
45:38
to
45:39
hold
45:39
so
45:40
will
45:40
we
45:40
do
45:41
that
45:41
with
45:41
perfection
45:41
absolutely
45:42
not
45:42
I
45:43
mean
45:43
how
45:43
could
45:44
we
45:44
we
45:44
can't
45:45
see
45:45
the
45:45
heart
45:45
but
45:46
we're
45:46
given
45:46
tools
45:47
by
45:47
which
45:48
we're
45:48
to
45:48
be
45:48
about
45:49
the
45:49
work
45:49
of
45:49
doing
45:50
the
45:50
best
45:51
we
45:51
can
45:52
by
45:53
grace
45:53
to
45:54
see
45:54
people
45:55
into
45:55
the
45:55
church
45:55
who
45:56
are
45:56
in
45:56
fact
45:56
as far
45:58
as we
45:58
can
45:58
tell
45:58
Christians
45:59
and
45:59
people
46:00
out
46:00
of
46:01
the
46:01
church
46:01
who
46:01
are
46:02
as far
46:03
as we
46:03
can
46:03
tell
46:03
not
46:04
Christians
46:04
sure
46:11
sure
46:13
but
46:16
they
46:18
still
46:18
have
46:18
to
46:18
do
46:19
the
46:19
work
46:19
they
46:20
can't
46:20
again
46:22
I'm
46:22
talking
46:22
faithful
46:23
Presbyterians
46:23
won't
46:24
just let
46:24
adults
46:24
be
46:25
like
46:25
I'm
46:25
a
46:26
member
46:26
of
46:26
the
46:26
church
46:26
and
46:26
take
46:26
communion
46:27
and
46:27
do
46:27
all
46:27
of
46:27
those
46:27
things
46:28
without
46:28
discipline
46:30
they're
46:30
going
46:30
to
46:30
still
46:30
see
46:30
people
46:31
out
46:31
of
46:31
the
46:31
church
46:31
in
46:32
the
46:33
same
46:33
way
46:33
they're
46:33
also
46:34
concerned
46:35
about
46:35
it
46:35
they're
46:35
not as
46:37
concerned
46:37
about
46:38
it
46:38
early
46:38
they're
46:39
more
46:39
concerned
46:39
about
46:39
it
46:39
later
46:40
but
46:41
they
46:41
don't
46:41
want
46:41
to
46:42
give
46:42
people
46:42
false
46:42
assurance
46:42
either
46:43
so
46:44
the
46:45
work
46:46
still
46:46
exists
46:46
it
46:48
puts
46:48
regardless
46:53
the
46:53
main
46:54
we're
46:55
going
46:55
to
46:55
use
46:56
the
46:56
term
46:56
ordinance
46:56
as
46:57
a
46:57
Baptist
46:57
church
46:57
because
46:58
it's
46:59
to put
46:59
!
47:00
you almost
47:01
always
47:02
will see
47:02
Presbyterians
47:02
you just
47:02
use the
47:03
word
47:03
sacrament
47:03
but
47:04
they're
47:04
using
47:05
the
47:05
Lord's
47:05
Supper
47:06
in
47:06
that
47:06
putting
47:07
in
47:07
order
47:07
way
47:08
as
47:08
well
47:08
and
47:09
a lot
47:09
of
47:09
Presbyterians
47:10
will go
47:10
oh we're
47:10
comfortable
47:10
with the
47:11
term
47:11
ordinance
47:12
so
47:13
they're
47:13
also
47:13
doing
47:14
it
47:14
there
47:14
as
47:14
well
47:15
we're
47:16
using
47:16
baptism
47:17
as
47:17
part
47:17
of
47:17
that
47:17
process
47:18
we know
47:19
we have
47:19
to do
47:19
it
47:20
here
47:20
but
47:20
let's
47:20
also
47:20
be
47:20
careful
47:21
!
47:21
about
47:22
who
47:22
we
47:22
bring
47:23
into
47:23
that
47:23
realm
47:25
of
47:26
having to
47:27
do
47:27
the
47:27
discipline
47:28
work
47:28
with
47:28
them
47:29
so
47:30
at the
47:32
end of
47:32
the day
47:32
what do we
47:34
believe the
47:35
Bible teaches
47:35
okay we're
47:36
going to deal
47:36
with it
47:36
the way the
47:37
Bible teaches
47:38
it
47:38
what you
47:39
come down
47:39
to
47:39
okay now
47:45
so I'm
47:46
going to
47:46
use the
47:46
1689
47:47
um
47:48
second
47:49
London
47:49
Baptist
47:49
confession
47:50
I'm going to
47:50
read a
47:51
little bit
47:51
of it
47:51
and then
47:51
I'm going to
47:52
draw another
47:53
picture for
47:54
you up
47:54
here
47:54
um
47:56
I will
47:57
argue
47:58
it's the
47:59
finest of
47:59
all
47:59
Baptist
48:00
confessions
48:00
uh
48:01
in the
48:02
preface to
48:03
the second
48:03
London
48:03
Baptist
48:04
confession
48:04
the
48:05
particular
48:06
Baptist
48:06
is what
48:06
they
48:06
were
48:06
called
48:07
in
48:07
their
48:07
day
48:07
it's
48:07
probably
48:07
a
48:08
term
48:08
we
48:08
should
48:08
we
48:09
should
48:09
recapture
48:09
but
48:10
stated
48:11
that
48:11
much
48:12
of
48:12
the
48:12
content
48:12
of
48:13
their
48:13
confession
48:13
was
48:14
taken
48:14
directly
48:15
from
48:16
the
48:17
Savoy
48:17
Declaration
48:18
which was
48:19
written in
48:19
1658
48:20
by a group
48:21
of
48:21
congregationalists
48:22
so they
48:22
have some
48:23
congregational
48:23
language
48:24
in
48:25
1689
48:26
and the
48:28
Westminster
48:28
Confession
48:29
which was
48:30
written in
48:30
1646
48:31
written
48:32
ratified
48:32
I don't
48:33
know
48:33
there's
48:33
probably
48:33
some
48:33
difference
48:34
in those
48:34
years
48:34
but
48:34
adopted
48:35
um
48:35
okay
48:36
so
48:37
the
48:37
second
48:38
London
48:38
Baptist
48:38
was
48:39
not
48:39
not a
48:40
ripoff
48:40
because
48:40
the
48:40
Baptist
48:41
didn't
48:41
want
48:41
to
48:41
do
48:41
their
48:41
work
48:42
right
48:43
they
48:43
used
48:43
a lot
48:44
of the
48:44
language
48:44
because
48:45
they
48:45
were
48:45
trying
48:46
to
48:46
say
48:46
we
48:47
agree
48:47
so
48:48
much
48:49
with
48:49
you
48:49
guys
48:50
we've
48:51
got
48:51
some
48:51
differences
48:51
but
48:52
man
48:53
do we
48:53
agree
48:54
in a lot
48:54
so just
48:55
listen to
48:56
this
48:56
this is
48:57
in the
48:57
introduction
48:57
to the
48:58
second
48:59
London
48:59
Baptist
48:59
we
49:00
did
49:01
like
49:01
the
49:01
Savoy
49:02
declaration
49:02
and
49:03
the
49:03
Westminster
49:03
confession
49:04
in
49:04
making
49:05
use
49:05
of
49:05
the
49:05
very
49:06
same
49:06
words
49:07
with
49:07
them
49:07
both
49:07
in
49:08
these
49:08
articles
49:09
wherein
49:09
our
49:09
faith
49:10
and
49:10
doctrine
49:10
is
49:10
the
49:11
same
49:11
with
49:12
theirs
49:12
and
49:14
this
49:14
we
49:14
did
49:15
the
49:15
more
49:15
abundantly
49:16
to
49:16
manifest
49:17
our
49:17
consent
49:18
with
49:18
both
49:19
in
49:19
all
49:20
the
49:20
fundamental
49:21
articles
49:22
of the
49:23
Christian
49:23
religion
49:24
so
49:25
I've been
49:26
making this
49:26
case to
49:26
you
49:26
for
49:27
theological
49:27
triage
49:28
there
49:29
I think
49:29
using
49:30
the term
49:30
fundamental
49:31
articles
49:32
for those
49:32
first tier
49:33
issues
49:34
like
49:35
those
49:35
things
49:36
that
49:36
must
49:36
be
49:37
known
49:37
and
49:37
believed
49:38
to be
49:38
saved
49:39
fundamental
49:39
articles
49:40
we
49:40
agree
49:41
on
49:42
and
49:42
that
49:42
is
49:43
huge
49:44
right
49:44
it's
49:45
huge
49:45
in
49:45
their
49:45
day
49:46
it's
49:46
huge
49:46
in
49:47
our
49:47
day
49:47
like
49:48
let's
49:48
recognize
49:48
how much
49:49
we
49:49
agree
49:49
on
49:49
and
49:49
if
49:50
we
49:50
all
49:50
spent
49:50
more
49:50
time
49:50
talking
49:50
about
49:51
the
49:51
things
49:51
we
49:51
agree
49:51
on
49:52
in
49:52
every
49:53
realm
49:53
we
49:53
would
49:53
be
49:53
much
49:54
better
49:54
for
49:54
it
49:54
right
49:55
seems
49:56
like
49:56
it's
49:56
getting
49:56
hard
49:57
to
49:58
disagree
49:58
with
49:58
people
49:59
but
49:59
so
50:00
they
50:00
were
50:00
particularly
50:01
mindful
50:02
as they
50:02
sat
50:02
down
50:03
to
50:03
write
50:03
this
50:03
document
50:04
that
50:05
they
50:05
pick
50:05
up
50:05
language
50:05
they
50:06
just
50:06
said
50:06
look
50:06
let's
50:07
be
50:07
so
50:08
so
50:08
careful
50:08
what
50:09
we
50:10
do
50:10
with
50:12
the
50:12
second
50:12
London
50:12
Baptist
50:12
the
50:13
particular
50:13
Baptist
50:13
intentionally
50:14
sought
50:15
to
50:15
unite
50:15
with
50:16
other
50:16
English
50:16
Christians
50:17
in
50:17
the
50:17
fundamentals
50:17
of
50:18
the
50:18
faith
50:18
and
50:22
to
50:22
be
50:22
distanced
50:23
from
50:24
the
50:24
Sokinians
50:25
and I
50:25
won't
50:25
get
50:25
into
50:26
who
50:26
they
50:26
were
50:27
but
50:27
they
50:27
were
50:27
Baptistic
50:28
but
50:30
they
50:30
denied
50:30
the
50:30
doctrine
50:31
of
50:31
the
50:31
Trinity
50:31
and
50:32
other
50:32
fundamental
50:33
doctrines
50:33
like
50:33
Christ
50:34
satisfaction
50:34
they
50:35
didn't
50:35
believe
50:35
that
50:35
Christ
50:35
paid
50:36
the
50:36
full
50:36
penalty
50:36
of
50:37
debt
50:37
for
50:38
the
50:38
church
50:38
they
50:38
were
50:39
a
50:39
mess
50:39
and
50:40
also
50:40
Baptists
50:41
so
50:41
these
50:42
Baptists
50:42
were
50:42
trying
50:42
to
50:42
go
50:42
no
50:43
no
50:43
no
50:43
we're
50:43
not
50:43
those
50:44
guys
50:44
please
50:45
don't
50:45
lump
50:52
other
50:52
just
50:52
odd
50:53
broad
50:54
errors
50:55
as well
50:56
kind of
50:56
all over
50:57
the map
50:57
they got
50:57
some things
50:57
right
50:58
but
50:58
they
50:58
got
50:58
some
50:59
things
50:59
terribly
51:00
terribly
51:00
wrong
51:00
the
51:02
1699
51:03
states
51:03
a few
51:04
lines
51:04
later
51:04
than the
51:05
aforementioned
51:06
citation
51:06
that they
51:07
had
51:07
I like
51:07
this
51:07
phrase
51:08
no
51:09
itch
51:09
to
51:10
clog
51:10
religion
51:11
with
51:11
new
51:11
words
51:12
so
51:13
they
51:14
were
51:14
trying
51:14
to
51:14
be
51:14
careful
51:14
like
51:15
let's
51:15
not
51:15
let's
51:16
not
51:16
mess
51:17
oh
51:17
gosh
51:18
like
51:18
everyone's
51:19
going to
51:19
pour
51:19
over
51:19
every
51:19
word
51:20
so
51:20
carefully
51:20
when
51:21
something
51:21
as
51:21
significant
51:22
as
51:22
this
51:22
is
51:23
adopted
51:23
and
51:23
published
51:24
so
51:25
we
51:25
don't
51:25
want
51:25
to
51:25
clog
51:26
religion
51:26
with
51:27
new
51:27
words
51:27
we
51:28
agree
51:28
on
51:29
almost
51:30
everything
51:31
together
51:32
okay
51:33
so
51:34
they
51:36
disagreed
51:37
on
51:39
covenantalism
51:40
okay
51:40
so there was a
51:41
disagreement
51:41
here
51:42
they would
51:44
not use
51:44
the term
51:45
one covenant
51:46
of grace
51:47
with
51:47
two
51:48
administrations
51:49
although
51:49
they did
51:50
hold
51:50
this
51:51
covenant
51:51
of
51:51
works
51:51
covenant
51:52
of
51:52
grace
51:52
distinction
51:54
a little
51:55
side
51:55
note
51:55
for
51:56
progressive
51:56
covenantalism
51:57
they don't
51:58
want to
51:58
use
51:59
the term
52:00
covenant
52:00
of grace
52:01
because it's
52:02
not
52:02
explicitly
52:02
found
52:03
in the
52:03
scripture
52:03
and I'm
52:04
really
52:04
sympathetic
52:05
toward
52:05
that
52:06
that
52:06
the idea
52:07
of
52:07
progressive
52:08
covenantalism
52:09
they're
52:09
saying
52:09
there's
52:10
one plan
52:10
of salvation
52:11
and it's
52:12
revealed
52:12
progressively
52:13
right
52:14
it's
52:14
fulfilled
52:14
in Christ
52:15
it's revealed
52:15
progressively
52:17
across
52:17
the text
52:18
and they
52:18
wanted to
52:18
avoid
52:19
this
52:20
kind
52:20
of
52:20
language
52:20
but
52:21
for
52:21
tonight
52:21
I want
52:22
to show
52:23
you the
52:23
things
52:23
that are
52:24
similar
52:24
so
52:26
same way
52:26
we've got
52:27
covenant
52:27
of works
52:27
we've got
52:28
creation
52:29
we've got
52:30
the fall
52:30
okay
52:31
we've got
52:32
oh man
52:33
I wrote
52:34
in my way
52:34
I'm taking out
52:35
Old Testament
52:36
Israel equals
52:36
New Testament
52:37
church
52:37
you guys
52:37
okay with
52:37
that
52:38
I hope
52:39
so
52:39
because
52:39
it's
52:39
gone
52:39
all right
52:40
we have
52:44
here also
52:44
the
52:45
covenant
52:51
of grace
52:51
which is
52:53
spoken of
53:02
here
53:03
Genesis 3
53:04
15
53:04
but not
53:06
yet ratified
53:07
so it's
53:09
not ratified
53:10
here
53:11
Genesis 3
53:12
21
53:12
or
53:13
they would
53:14
say in
53:14
Genesis
53:15
15
53:16
so rather
53:19
I think
53:19
did I give you guys
53:20
dotted lines
53:20
and I
53:28
think I drew
53:29
an arrow
53:30
on your
53:30
page
53:30
but really
53:31
if I had
53:32
color on your
53:32
page I'd
53:33
want to do
53:33
this
53:34
so can you
53:39
see I just
53:39
drew over
53:39
that
53:40
so here we
53:44
have
53:44
same thing
53:46
we've got
53:47
our
53:48
not going to
53:50
read any of
53:50
this I know
53:50
but I'm
53:51
going to
53:51
do it
53:51
fast
53:52
Abrahamic
53:53
Mosaic
53:55
Davidic
53:58
right
53:59
similar
54:01
similar to
54:02
their
54:02
paedo-baptist
54:02
brothers
54:03
they're saying
54:04
these things
54:05
types
54:06
shadows
54:06
symbols
54:07
right
54:08
by faith
54:10
that somehow
54:10
somehow
54:11
these promises
54:12
right
54:13
we believe
54:14
are going to
54:15
save us
54:16
they're speaking
54:17
to this
54:18
covenant of
54:19
grace
54:20
so they're
54:20
like this
54:21
but it's
54:29
not ratified
54:30
until
54:32
Christ
54:33
comes
54:33
so a
54:34
text
54:35
this is
54:36
Hebrews 9
54:37
verse 11
54:39
through 15
54:40
but when
54:42
Christ
54:42
appeared
54:42
as a
54:43
high
54:43
priest
54:43
of the
54:43
good
54:43
things
54:44
that
54:44
have
54:44
come
54:44
then
54:45
through
54:45
the
54:46
greater
54:46
and
54:46
more
54:47
perfect
54:47
tent
54:48
not made
54:48
with
54:48
hands
54:49
that is
54:49
not of
54:49
this
54:49
creation
54:50
he
54:51
entered
54:51
once for
54:52
all
54:52
into the
54:52
holy
54:53
places
54:53
not by
54:53
means of
54:54
the
54:54
blood
54:54
of goats
54:55
and calves
54:55
but by
54:56
means of
54:56
his
54:56
own
54:57
blood
54:57
thus
54:58
securing
54:59
an
54:59
eternal
55:10
blood of Christ, who through the eternal
55:12
spirit offered himself without blemish to
55:14
God, purify our conscience from dead works
55:16
to serve the living God.
55:19
Therefore he is the mediator
55:20
of a new covenant
55:21
so that those who are called may receive
55:24
the promised eternal inheritance
55:26
since the death has occurred that redeems
55:28
them from the transgressions
55:30
committed under the
55:32
first covenant.
55:35
Okay.
55:37
So here's
55:38
where you would find
55:39
so you hear me, I wrote here
55:42
ratified
55:43
here
55:45
covenant of grace
55:48
ratified.
55:54
And it's what distinguishes
55:57
this
55:58
this as
56:00
old covenant, like we're not using the
56:02
administration language here
56:04
but old covenant
56:06
and new covenant.
56:08
The new covenant is really new
56:10
is what some guys would argue
56:11
and there's
56:13
therefore
56:14
less continuity.
56:17
There's still some continuity
56:18
but there's less
56:20
continuity.
56:22
So the sign of
56:23
circumcision
56:24
points to the need for the circumcision
56:27
of our hearts
56:28
accomplished by
56:29
Christ
56:31
replaced.
56:33
It's no longer.
56:35
Now we have
56:36
baptism
56:36
as a different thing
56:38
that points to what God
56:39
has accomplished.
56:40
It's pointing back to a reality
56:41
that he has
56:42
created in us.
56:44
Less
56:44
continuity.
56:46
And that's
56:47
where the rub is.
56:48
So
56:49
hermeneutically
56:50
how you read these
56:52
and there's a lot of text
56:53
and I just decided
56:54
I can't get into it all tonight.
56:55
There's just no way.
56:56
I don't even have the notes for it
56:58
so don't ask me
56:58
what all the texts are.
57:00
There's a lot to be
57:01
peeled through
57:02
and understood.
57:04
Read your Bibles
57:04
over and over
57:05
and over and over
57:06
again.
57:08
But how
57:08
you read the Bible
57:09
how you approach
57:10
these covenants
57:12
God's redemptive purpose
57:14
is going to tend you
57:16
toward
57:17
one conclusion
57:18
or another.
57:19
Tend you
57:20
one conclusion
57:21
or another.
57:24
Yes?
57:24
Seal.
57:33
The covenants of God
57:34
all needed blood sacrifice
57:35
to make them
57:36
it's like the way
57:38
that he signed them
57:38
was with blood.
57:40
Yeah.
57:42
Is that a fair
57:42
definition, Ty?
57:46
Yeah.
57:47
Yeah.
57:48
Yeah.
57:49
Your brow looked furrowed
57:50
that's why.
57:52
Okay.
57:53
Is that your listening face?
57:57
I have yet
57:57
I'm going to
57:58
I'm going to figure out
57:59
a way to draw
57:59
the progressive
58:00
covenantal thing.
58:01
I have not figured out
58:02
how to make it
58:02
look different
58:03
than this one
58:03
but I'm working on it.
58:07
Maybe a less dashed line
58:09
like
58:10
big dashes
58:11
I don't know.
58:12
Okay.
58:17
Okay.
58:17
So
58:18
I'm going to
58:19
I'm going to
58:20
just press a little bit
58:21
on
58:22
credo baptism
58:24
from the scripture
58:26
why
58:27
that's where I'm at
58:28
where
58:30
again
58:30
as a
58:31
total
58:31
our church
58:32
is at
58:33
this is from
58:36
the
58:36
Second London Baptist
58:37
Confession
58:38
this is
58:38
article
58:39
29
58:40
which is on baptism
58:42
and it has
58:43
has four sections
58:45
so
58:46
we're going to
58:47
take each of those
58:47
sections as a point
58:48
so
58:50
number one
58:51
they write
58:53
baptism is an
58:54
ordinance of the
58:55
New Testament
58:55
ordained by
58:57
Jesus Christ
58:57
that's
58:58
Mark 1
58:59
9
58:59
to those baptized
59:01
it is a sign
59:02
of their fellowship
59:02
with him
59:03
and his death
59:03
and resurrection
59:04
of their being
59:05
grafted into
59:06
or united
59:07
with him
59:08
of remission
59:09
of sins
59:10
and of submitting
59:11
themselves to God
59:12
through Jesus Christ
59:13
to live
59:13
and walk
59:14
in newness of life
59:15
so
59:15
baptism
59:16
they're saying
59:17
pictures a thing
59:19
that has occurred
59:19
symbolically pictures
59:21
a thing that's already
59:22
happened
59:23
Romans 6
59:26
3-5
59:27
do you not know
59:28
that all of us
59:29
who have been
59:29
baptized into
59:30
Christ Jesus
59:31
were baptized
59:31
into his death
59:33
we were buried
59:33
therefore with
59:34
him by baptism
59:35
into death
59:36
in order that
59:37
just as Christ
59:38
was raised
59:38
from the dead
59:39
by the glory
59:39
of the Father
59:40
we too might
59:41
walk
59:41
in newness
59:42
of life
59:42
for if we
59:43
have been
59:44
united with
59:44
him in a
59:44
death
59:45
like his
59:45
we shall
59:45
certainly
59:46
be united
59:46
with him
59:47
in a
59:47
resurrection
59:48
like his
59:49
so a thing
59:49
that's happened
59:50
baptism
59:50
pictures it
59:52
for us
59:53
by the way
59:54
Pato-Baptists
59:55
have good
59:56
good
59:57
faithful
59:58
explanations
59:58
for a lot
59:59
of these
59:59
texts
59:59
so
59:59
yeah
1:00:01
talk with one
1:00:02
sometime
1:00:03
see what they
1:00:03
say about
1:00:03
some of these
1:00:04
things
1:00:04
Colossians 2-12
1:00:06
having been
1:00:06
buried with
1:00:07
him in
1:00:07
baptism
1:00:08
in which
1:00:08
you were
1:00:08
also raised
1:00:09
with him
1:00:09
through faith
1:00:10
in the
1:00:10
powerful
1:00:10
working
1:00:10
of God
1:00:11
who raised
1:00:12
him
1:00:12
from the
1:00:13
dead
1:00:14
Galatians
1:00:15
3-27
1:00:16
for as many
1:00:16
of you
1:00:17
as were
1:00:17
baptized
1:00:17
into Christ
1:00:18
have put
1:00:19
on
1:00:20
Christ
1:00:21
Mark 1-4
1:00:23
John appeared
1:00:25
baptizing in
1:00:25
the wilderness
1:00:26
and proclaiming
1:00:27
a baptism
1:00:27
of repentance
1:00:29
for the
1:00:30
forgiveness
1:00:30
of sins
1:00:31
people were
1:00:32
being baptized
1:00:32
who were
1:00:33
repenting
1:00:34
of their
1:00:34
sins
1:00:35
baptism
1:00:36
became so
1:00:37
synonymous
1:00:37
with repentance
1:00:38
that it
1:00:39
is used
1:00:39
interchangeably
1:00:40
in the
1:00:40
scripture
1:00:40
with that
1:00:42
term
1:00:42
so a good
1:00:43
example of
1:00:43
that is
1:00:44
Acts 22
1:00:44
and verse
1:00:45
16
1:00:46
Paul is
1:00:46
speaking in
1:00:47
Jerusalem
1:00:47
and now
1:00:48
why do you
1:00:49
wait
1:00:49
rise and be
1:00:50
baptized
1:00:51
and wash
1:00:51
away your
1:00:52
sins
1:00:52
calling
1:00:53
on his
1:00:54
name
1:00:54
second
1:00:57
section
1:00:57
they write
1:00:59
those who
1:00:59
personally
1:00:59
profess
1:01:00
repentance
1:01:00
towards God
1:01:01
and faith
1:01:02
in
1:01:02
and obedience
1:01:03
to our
1:01:04
Lord Jesus
1:01:04
Christ
1:01:05
are the
1:01:06
only proper
1:01:07
subjects
1:01:08
of this
1:01:08
ordinance
1:01:09
so again
1:01:09
there's
1:01:09
the issue
1:01:11
at hand
1:01:11
they're going
1:01:13
to talk about
1:01:14
mode here
1:01:14
in just a
1:01:15
minute
1:01:15
I'm less
1:01:16
concerned
1:01:16
about mode
1:01:16
I'm more
1:01:17
concerned
1:01:17
about who
1:01:18
who is the
1:01:18
proper
1:01:19
recipient
1:01:19
of the
1:01:21
ordinance
1:01:21
and I'm
1:01:22
concerned
1:01:22
about that
1:01:23
because
1:01:23
I'm
1:01:24
concerned
1:01:24
about
1:01:24
how we
1:01:25
define
1:01:25
the
1:01:26
nature
1:01:26
of the
1:01:27
church
1:01:27
so
1:01:29
first
1:01:31
kind of
1:01:31
concern
1:01:31
as we
1:01:32
think about
1:01:33
applying
1:01:34
baptism
1:01:34
to infants
1:01:35
I believe
1:01:36
that
1:01:37
paedo-baptism
1:01:37
confuses
1:01:38
the sufficiency
1:01:39
of scripture
1:01:40
and the
1:01:40
doctrine
1:01:41
of
1:01:41
progressive
1:01:42
revelation
1:01:42
now that's
1:01:43
just a belief
1:01:43
I hold
1:01:43
again
1:01:44
Baptist
1:01:45
if I
1:01:46
said to
1:01:46
Ty
1:01:46
Ty
1:01:47
do you
1:01:47
believe
1:01:47
in
1:01:47
the
1:01:47
sufficiency
1:01:47
of
1:01:47
scripture
1:01:48
and the
1:01:48
doctrine
1:01:48
of
1:01:48
progressive
1:01:49
revelation
1:01:49
he would
1:01:49
say yes
1:01:50
and I
1:01:50
would
1:01:50
believe
1:01:51
him
1:01:51
so
1:01:51
I'm
1:01:52
not
1:01:52
saying
1:01:53
they don't
1:01:54
love their
1:01:54
bibles
1:01:54
one of the
1:01:56
cries of the
1:01:57
reformation
1:01:58
sola scriptura
1:02:00
2 Timothy 3
1:02:02
16 and 17
1:02:03
you guys know
1:02:03
this one
1:02:04
all scripture
1:02:04
breathed out
1:02:05
by God
1:02:05
profitable
1:02:06
for teaching
1:02:07
for reproof
1:02:07
for correction
1:02:08
and for training
1:02:08
in righteousness
1:02:09
that the man
1:02:09
of God
1:02:10
may be
1:02:10
complete
1:02:11
equipped
1:02:12
for every
1:02:13
good work
1:02:15
and it's
1:02:15
just
1:02:15
maybe my
1:02:16
own
1:02:17
obtuseness
1:02:18
but I
1:02:20
have a
1:02:20
difficult time
1:02:21
thinking that
1:02:22
just a
1:02:22
plain
1:02:23
average
1:02:24
guy
1:02:24
sitting down
1:02:25
and reading
1:02:25
the bible
1:02:26
would arrive
1:02:26
at the
1:02:27
paedo-baptist
1:02:27
position
1:02:27
it seems
1:02:29
more clear
1:02:30
repent
1:02:32
believe
1:02:33
be baptized
1:02:34
in the
1:02:35
new testament
1:02:36
the regulative
1:02:37
principle of
1:02:38
worship
1:02:38
was defined
1:02:39
by John
1:02:39
Calvin
1:02:40
as follows
1:02:41
God
1:02:41
disapproves
1:02:42
of all
1:02:42
modes
1:02:42
of worship
1:02:43
not
1:02:44
expressly
1:02:45
sanctioned
1:02:46
by his
1:02:47
word
1:02:47
and so
1:02:48
we often
1:02:49
say by
1:02:50
command
1:02:50
or example
1:02:51
or deduced
1:02:52
by good
1:02:53
and necessary
1:02:54
consequence
1:02:55
an example
1:02:56
of that
1:02:57
is the
1:02:58
trinity
1:02:58
we want
1:02:59
to apply
1:03:00
plain
1:03:01
reason
1:03:02
or logic
1:03:02
as we
1:03:03
draw out
1:03:04
of the bible
1:03:04
what we are
1:03:05
to do
1:03:05
as we
1:03:06
gather
1:03:07
together
1:03:07
so you'll
1:03:08
find
1:03:08
right
1:03:08
with
1:03:09
good
1:03:10
well-meaning
1:03:10
faithful
1:03:12
paedo-baptists
1:03:13
that they
1:03:13
come to
1:03:14
different
1:03:14
logical
1:03:15
conclusions
1:03:15
than we
1:03:16
come to
1:03:16
and again
1:03:17
with Ty
1:03:17
he'll go
1:03:18
yeah
1:03:18
I see
1:03:19
your point
1:03:19
this is what
1:03:21
I think it
1:03:21
means
1:03:21
and I go
1:03:21
I don't
1:03:22
think that's
1:03:23
what it
1:03:23
means
1:03:23
and we
1:03:24
come to
1:03:24
disagreement
1:03:26
agreeably
1:03:28
so
1:03:28
and I just
1:03:30
hope to this
1:03:31
point that I've
1:03:31
shown how
1:03:32
paedo-baptists
1:03:33
arrive at their
1:03:33
position
1:03:34
they get there
1:03:35
honestly
1:03:36
they do
1:03:37
get there
1:03:37
honestly
1:03:39
but I
1:03:39
do fear
1:03:40
that they
1:03:41
read
1:03:41
the Old
1:03:42
Testament
1:03:43
into their
1:03:44
New Testament
1:03:44
rather in
1:03:45
the light
1:03:46
of it
1:03:47
that it
1:03:47
exposes
1:03:48
that progressive
1:03:49
revelation
1:03:49
that it
1:03:50
brings clarity
1:03:50
to it
1:03:51
feels like it
1:03:52
brings it the
1:03:53
other way around
1:03:54
I mentioned
1:03:55
the R.C.
1:03:55
Sproul quote
1:03:56
previously
1:03:57
so that's a
1:03:58
concern of mine
1:03:59
secondly I
1:04:00
believe that
1:04:01
paedo-baptism
1:04:02
confuses the
1:04:03
nature of the
1:04:03
church
1:04:03
although it
1:04:04
confuses what
1:04:06
I believe the
1:04:07
nature of the
1:04:07
church is
1:04:08
a believer's
1:04:09
church
1:04:09
it does
1:04:09
confuse that
1:04:10
they hold
1:04:12
the nature
1:04:13
of the
1:04:13
church
1:04:13
a bit
1:04:14
differently
1:04:15
however
1:04:16
Ephesians 5
1:04:17
verse 25
1:04:18
says that
1:04:19
Christ
1:04:19
loved the
1:04:20
church
1:04:21
and he
1:04:21
gave himself
1:04:22
up for
1:04:23
her
1:04:23
and I
1:04:24
just want
1:04:24
to be
1:04:24
careful
1:04:25
and clear
1:04:26
about
1:04:27
who
1:04:28
church
1:04:29
is
1:04:29
because
1:04:30
that's
1:04:30
so
1:04:31
important
1:04:31
seems to
1:04:34
me
1:04:34
every
1:04:34
New
1:04:34
Testament
1:04:35
reference
1:04:35
concerning
1:04:36
the
1:04:36
universal
1:04:37
church
1:04:37
or the
1:04:37
local
1:04:38
church
1:04:38
seems to
1:04:39
be speaking
1:04:40
of those
1:04:40
in the
1:04:41
faith
1:04:41
whether
1:04:41
past
1:04:42
present
1:04:42
or
1:04:44
future
1:04:44
and so
1:04:45
that's
1:04:45
why we
1:04:45
like the
1:04:46
term
1:04:46
ordinances
1:04:46
instead of
1:04:47
sacraments
1:04:48
believe that
1:04:49
baptism
1:04:49
and the
1:04:49
Lord's
1:04:49
supper
1:04:50
put in
1:04:51
order
1:04:51
they're
1:04:51
like a
1:04:52
fence
1:04:52
for who
1:04:53
is
1:04:54
and who
1:04:54
isn't
1:04:55
church
1:04:56
and that
1:04:57
that's
1:04:57
good
1:04:57
for the
1:04:58
church
1:04:58
it's
1:04:59
good for
1:04:59
the witness
1:04:59
of Christ
1:05:00
in the
1:05:00
world
1:05:01
and it's
1:05:01
good for
1:05:01
people
1:05:02
who
1:05:02
haven't
1:05:02
placed
1:05:03
their
1:05:03
faith
1:05:03
in
1:05:03
Christ
1:05:03
yet
1:05:04
like
1:05:04
how
1:05:04
do
1:05:04
we
1:05:04
distinguish
1:05:05
who
1:05:05
is
1:05:06
and
1:05:06
who
1:05:06
isn't
1:05:06
church
1:05:07
I think
1:05:08
that's
1:05:08
something
1:05:08
we need
1:05:08
to be
1:05:09
clear
1:05:09
and careful
1:05:10
about
1:05:11
thirdly
1:05:12
I believe
1:05:13
that
1:05:13
paedo-baptism
1:05:14
actually
1:05:14
confuses
1:05:15
the meaning
1:05:15
of
1:05:16
believer's
1:05:16
baptism
1:05:17
I picked
1:05:18
up an
1:05:18
interesting
1:05:19
book
1:05:19
where a
1:05:20
guy
1:05:20
spends
1:05:20
all
1:05:20
of
1:05:20
his
1:05:20
time
1:05:21
arguing
1:05:21
from
1:05:22
the
1:05:22
Westminster
1:05:22
confession
1:05:23
against
1:05:23
the
1:05:23
Westminster
1:05:24
confession
1:05:24
!
1:05:24
He uses
1:05:25
its
1:05:25
words
1:05:25
against
1:05:26
it
1:05:31
written
1:05:31
I'd love
1:05:32
for it
1:05:33
to be
1:05:33
a thing
1:05:33
I could
1:05:33
hand out
1:05:34
but it's
1:05:34
just
1:05:34
bad
1:05:35
writing
1:05:36
but
1:05:37
you need
1:05:40
to go
1:05:40
and read
1:05:41
the entire
1:05:41
article
1:05:42
and you'll
1:05:43
think
1:05:43
yes
1:05:43
yes
1:05:43
wait
1:05:44
what
1:05:44
like
1:05:44
you're
1:05:45
like
1:05:45
how did
1:05:45
that
1:05:45
get
1:05:46
in
1:05:46
there
1:05:47
so
1:05:48
Mark
1:05:50
16
1:05:50
16
1:05:51
whoever
1:05:51
believes
1:05:51
and is
1:05:52
baptized
1:05:52
will be
1:05:52
saved
1:05:52
but
1:05:53
whoever
1:05:53
does
1:05:53
not
1:05:53
believe
1:05:54
will
1:05:54
be
1:05:54
condemned
1:05:55
Acts
1:05:56
2
1:05:56
41
1:05:56
so
1:05:57
those
1:05:57
who
1:05:57
received
1:05:57
his
1:05:58
word
1:05:58
were
1:05:58
baptized
1:05:59
and
1:05:59
they
1:05:59
were
1:05:59
out of
1:06:00
that
1:06:00
day
1:06:00
about
1:06:01
3,000
1:06:02
souls
1:06:02
Acts
1:06:03
8
1:06:03
12
1:06:03
when
1:06:04
they
1:06:04
believed
1:06:04
Philip
1:06:04
as he
1:06:05
preached
1:06:05
good
1:06:05
news
1:06:05
about
1:06:06
the
1:06:06
kingdom
1:06:06
of
1:06:06
God
1:06:06
in
1:06:06
the
1:06:06
name
1:06:07
of
1:06:07
Jesus
1:06:07
Christ
1:06:07
they
1:06:07
were
1:06:07
baptized
1:06:08
both
1:06:08
men
1:06:09
and
1:06:10
women
1:06:11
Acts
1:06:11
18
1:06:12
8
1:06:12
Crispus
1:06:13
the ruler
1:06:13
of the
1:06:13
synagogue
1:06:13
believed
1:06:14
in the
1:06:14
Lord
1:06:14
together
1:06:14
with
1:06:15
his
1:06:15
entire
1:06:15
household
1:06:15
and
1:06:15
many
1:06:16
of
1:06:16
the
1:06:16
Corinthians
1:06:16
here
1:06:17
in
1:06:17
Paul
1:06:17
believed
1:06:17
and
1:06:18
were
1:06:18
baptized
1:06:18
and
1:06:18
they
1:06:19
wouldn't
1:06:19
argue
1:06:19
against
1:06:19
this
1:06:20
sure
1:06:20
because
1:06:20
these
1:06:20
people
1:06:21
believed
1:06:22
!
1:06:30
I
1:06:30
find
1:06:30
it
1:06:31
difficult
1:06:31
to
1:06:31
find
1:06:31
that
1:06:32
in
1:06:32
the
1:06:33
text
1:06:33
I
1:06:35
also
1:06:35
want
1:06:35
you
1:06:35
to
1:06:35
note
1:06:36
an
1:06:36
argument
1:06:36
from
1:06:37
silence
1:06:38
which
1:06:38
I
1:06:39
will
1:06:39
caution
1:06:39
you
1:06:39
to
1:06:39
make
1:06:40
but
1:06:40
in
1:06:41
this
1:06:41
case
1:06:41
I
1:06:42
find
1:06:42
it
1:06:42
a
1:06:43
very
1:06:43
compelling
1:06:44
argument
1:06:44
from
1:06:46
silence
1:06:46
so
1:06:48
in
1:06:48
Acts
1:06:49
15
1:06:49
beginning
1:06:49
in
1:06:50
verse
1:06:50
1
1:06:51
some
1:06:51
men
1:06:51
came
1:06:51
down
1:06:52
from
1:06:52
Judea
1:06:52
and
1:06:52
were
1:06:52
teaching
1:06:53
the
1:06:53
brothers
1:06:53
unless
1:06:54
you
1:06:54
are
1:06:54
circumcised
1:06:55
according
1:06:55
to
1:06:55
the
1:06:55
custom
1:06:56
of
1:06:56
Moses
1:06:56
!
1:06:57
you
1:06:57
!
1:06:57
cannot
1:07:00
be
1:07:04
saved
1:07:05
and
1:07:05
after
1:07:05
Paul
1:07:05
and
1:07:06
Barnabas
1:07:06
had
1:07:06
no
1:07:06
small
1:07:07
dissension
1:07:07
and
1:07:08
debate
1:07:08
with
1:07:08
them
1:07:09
Paul
1:07:09
and
1:07:09
Barnabas
1:07:09
and
1:07:09
some
1:07:10
of
1:07:10
the
1:07:10
others
1:07:10
were
1:07:10
appointed
1:07:11
to
1:07:11
go
1:07:11
up
1:07:11
to
1:07:11
Jerusalem
1:07:11
to
1:07:12
the
1:07:12
apostles
1:07:12
and
1:07:13
the
1:07:13
elders
1:07:13
about
1:07:14
this
1:07:14
question
1:07:15
so
1:07:15
they're
1:07:16
saying
1:07:16
we've
1:07:17
been
1:07:17
debating
1:07:17
with
1:07:18
these
1:07:18
guys
1:07:18
let's
1:07:18
go
1:07:18
make
1:07:19
sure
1:07:19
we're
1:07:19
getting
1:07:19
it
1:07:20
right
1:07:20
good
1:07:22
for
1:07:22
them
1:07:22
right
1:07:22
what
1:07:22
a
1:07:23
good
1:07:23
practice
1:07:23
so
1:07:24
being
1:07:24
sent
1:07:25
on
1:07:25
their
1:07:25
way
1:07:25
by
1:07:30
the
1:08:00
this
1:08:01
question
1:08:01
right
1:08:02
authoritatively
1:08:03
These
1:08:04
are
1:08:04
apostles
1:08:04
this
1:08:05
council
1:08:06
if you
1:08:06
read
1:08:06
further
1:08:06
determines
1:08:07
that it
1:08:08
is not
1:08:08
necessary
1:08:09
for a
1:08:09
Gentile
1:08:10
to be
1:08:10
circumcised
1:08:10
in order
1:08:11
to be
1:08:11
saved
1:08:12
but
1:08:12
they
1:08:13
do
1:08:13
determine
1:08:14
to
1:08:15
instruct
1:08:15
the
1:08:15
Gentile
1:08:16
believers
1:08:16
so
1:08:16
they
1:08:17
send
1:08:17
a
1:08:17
letter
1:08:17
they
1:08:17
circulate
1:08:18
a
1:08:18
letter
1:08:19
amongst
1:08:19
Gentile
1:08:20
believers
1:08:20
as a
1:08:21
result
1:08:21
of
1:08:21
this
1:08:22
council
1:08:22
and
1:08:23
here's
1:08:23
what
1:08:23
they
1:08:23
instruct
1:08:23
them
1:08:24
this
1:08:24
is
1:08:24
Acts
1:08:24
15
1:08:25
verse
1:08:25
20
1:08:25
to
1:08:27
abstain
1:08:27
from
1:08:27
the
1:08:27
things
1:08:27
polluted
1:08:28
by
1:08:28
idols
1:08:28
and
1:08:29
from
1:08:29
sexual
1:08:29
immorality
1:08:30
and
1:08:31
from
1:08:31
what
1:08:32
has
1:08:32
been
1:08:32
strangled
1:08:32
and
1:08:34
from
1:08:34
blood
1:08:34
that's
1:08:36
what
1:08:37
they
1:08:37
send
1:08:37
out
1:08:38
now
1:08:40
we're
1:08:42
not
1:08:42
arguing
1:08:43
that
1:08:43
a person
1:08:43
needs
1:08:43
to be
1:08:43
baptized
1:08:44
to be
1:08:44
saved
1:08:44
but
1:08:45
why
1:08:45
at
1:08:45
this
1:08:46
crucial
1:08:46
juncture
1:08:47
in the
1:08:47
life
1:08:47
of the
1:08:47
New
1:08:48
Testament
1:08:48
church
1:08:48
when
1:08:49
this
1:08:49
important
1:08:50
question
1:08:50
has
1:08:50
been
1:08:51
raised
1:08:51
about
1:08:51
the
1:08:51
nature
1:08:52
of
1:08:52
circumcision
1:08:53
when
1:08:53
a
1:08:54
council
1:08:54
has
1:08:54
been
1:08:54
called
1:08:55
a
1:08:55
letter
1:08:55
written
1:08:56
and
1:08:56
dispersed
1:08:57
do
1:08:57
they
1:08:58
mention
1:08:58
nothing
1:08:59
of
1:09:00
baptism's
1:09:00
correlation
1:09:01
with
1:09:01
circumcision
1:09:02
it
1:09:02
just
1:09:02
seems
1:09:03
like
1:09:03
this
1:09:03
was
1:09:03
the
1:09:04
time
1:09:04
to
1:09:05
do
1:09:05
it
1:09:05
that
1:09:06
Luke
1:09:06
would
1:09:07
have
1:09:07
recorded
1:09:07
that
1:09:07
for
1:09:08
us
1:09:08
I
1:09:10
believe
1:09:10
in the
1:09:10
clarity
1:09:11
of the
1:09:11
Bible
1:09:12
again
1:09:12
I
1:09:12
wouldn't
1:09:12
put
1:09:13
this
1:09:13
as
1:09:13
a
1:09:13
fundamental
1:09:14
doctrine
1:09:14
but
1:09:14
it's
1:09:14
an
1:09:15
ordinance
1:09:15
of the
1:09:15
church
1:09:15
and
1:09:16
I
1:09:16
like
1:09:16
to
1:09:16
think
1:09:17
that
1:09:17
we
1:09:17
can
1:09:17
arrive
1:09:18
fairly
1:09:19
easily
1:09:20
at
1:09:20
what
1:09:21
we
1:09:21
ought
1:09:21
to
1:09:22
do
1:09:22
and
1:09:22
this
1:09:22
is
1:09:22
a
1:09:23
place
1:09:23
that
1:09:23
man
1:09:24
if
1:09:24
God
1:09:24
intended
1:09:24
for
1:09:25
us
1:09:25
to
1:09:25
replace
1:09:26
one
1:09:26
with
1:09:27
the
1:09:27
other
1:09:27
it
1:09:28
seems
1:09:28
to
1:09:28
me
1:09:29
that
1:09:29
it
1:09:29
would
1:09:29
have
1:09:29
happened
1:09:30
here
1:09:30
but
1:09:30
even
1:09:30
as I
1:09:30
say
1:09:31
that
1:09:31
I
1:09:31
know
1:09:31
that
1:09:32
arguing
1:09:32
from
1:09:33
silence
1:09:33
we
1:09:35
should
1:09:35
be
1:09:35
careful
1:09:35
with
1:09:36
doing
1:09:36
that
1:09:37
type
1:09:37
of
1:09:37
thing
1:09:38
third
1:09:41
section
1:09:42
the
1:09:44
outward
1:09:44
element
1:09:44
to be
1:09:45
used
1:09:45
in
1:09:45
this
1:09:45
ordinance
1:09:46
is
1:09:46
water
1:09:46
in
1:09:46
which
1:09:46
the
1:09:47
individual
1:09:47
is
1:09:47
to
1:09:47
be
1:09:47
baptized
1:09:48
in
1:09:48
the
1:09:48
name
1:09:48
of
1:09:48
the
1:09:48
Father
1:09:49
and
1:09:49
of
1:09:49
the
1:09:49
Son
1:09:50
and
1:09:50
of
1:09:51
the
1:09:51
Holy
1:09:51
Spirit
1:09:51
and
1:09:51
I'm
1:09:51
going to
1:09:51
skip
1:09:52
over
1:09:52
some
1:09:52
of
1:09:52
this
1:09:52
because
1:09:52
you
1:09:53
guys
1:09:53
know
1:09:54
already
1:09:55
number
1:09:57
four
1:09:58
immersion
1:09:58
or dipping
1:09:59
of the
1:09:59
person
1:09:59
in
1:09:59
water
1:10:00
is
1:10:00
necessary
1:10:00
for
1:10:01
this
1:10:01
ordinance
1:10:01
to
1:10:02
be
1:10:02
administered
1:10:03
!
1:10:08
to dunk
1:10:08
repeatedly
1:10:09
to
1:10:09
drown
1:10:10
this
1:10:11
is
1:10:11
the
1:10:12
language
1:10:12
like
1:10:13
I said
1:10:14
I'm
1:10:14
not
1:10:14
terribly
1:10:14
fussed
1:10:15
about
1:10:15
mode
1:10:16
but
1:10:18
rather
1:10:18
who
1:10:18
the
1:10:19
recipient
1:10:19
of
1:10:19
the
1:10:20
baptism
1:10:21
is
1:10:21
I
1:10:22
will
1:10:23
be
1:10:23
hard
1:10:23
pressed
1:10:24
to do
1:10:24
it
1:10:24
any
1:10:24
other
1:10:24
way
1:10:25
it
1:10:25
had
1:10:25
to
1:10:25
be
1:10:25
some
1:10:26
I
1:10:26
don't
1:10:26
know
1:10:26
water
1:10:29
becomes
1:10:30
such
1:10:30
a
1:10:30
commodity
1:10:30
and
1:10:32
I
1:10:32
don't
1:10:32
know
1:10:32
it's
1:10:33
like
1:10:33
Mad Max
1:10:33
days
1:10:34
and
1:10:34
there's
1:10:35
no
1:10:35
way
1:10:35
we
1:10:35
can
1:10:36
you
1:10:36
know
1:10:36
we're
1:10:36
all
1:10:37
getting
1:10:37
our
1:10:37
two
1:10:37
drops
1:10:38
of
1:10:38
water
1:10:38
per
1:10:38
day
1:10:38
ration
1:10:39
it
1:10:40
had
1:10:40
to
1:10:40
be
1:10:40
pretty
1:10:41
severe
1:10:41
for
1:10:42
me
1:10:42
to
1:10:42
stop
1:10:43
immersing
1:10:44
people
1:10:44
as a
1:10:45
picture
1:10:45
of
1:10:46
what
1:10:46
has
1:10:46
already
1:10:47
happened
1:10:47
in
1:10:47
their
1:10:47
life
1:10:48
by the
1:10:49
grace
1:10:49
of
1:10:49
God
1:10:50
death
1:10:52
to
1:10:52
life
1:10:52
for
1:10:53
that
1:10:53
to
1:10:53
be
1:10:54
really
1:10:55
clear
1:10:55
right
1:10:56
so
1:10:57
how
1:10:58
we
1:10:58
arrive
1:10:59
at
1:11:00
our
1:11:00
credo
1:11:01
baptist
1:11:01
position
1:11:01
has to
1:11:03
do
1:11:03
with
1:11:03
how
1:11:03
we
1:11:04
understand
1:11:04
covenant
1:11:05
of
1:11:05
grace
1:11:05
the
1:11:06
nature
1:11:06
of the
1:11:06
church
1:11:06
and the
1:11:07
conclusions
1:11:08
that come
1:11:08
as a
1:11:09
result
1:11:09
of that
1:11:09
so
1:11:10
okay
1:11:11
I will
1:11:11
answer
1:11:12
questions
1:11:12
now
1:11:12
but
1:11:13
can I
1:11:13
answer
1:11:13
questions
1:11:14
about
1:11:14
things
1:11:14
I've
1:11:15
said
1:11:15
and not
1:11:16
all the
1:11:16
possible
1:11:17
questions
1:11:17
that could
1:11:17
be asked
1:11:18
because I
1:11:18
probably
1:11:19
won't do a
1:11:19
great job
1:11:20
of answering
1:11:21
them anyway
1:11:21
and then
1:11:23
maybe we
1:11:23
have some
1:11:23
continuing
1:11:24
conversation
1:11:24
because I
1:11:25
have a
1:11:25
feeling
1:11:26
you'll
1:11:26
ask
1:11:26
questions
1:11:26
I'll
1:11:26
go
1:11:27
I'll
1:11:27
get back
1:11:27
to you
1:11:27
on that
1:11:28
let me
1:11:28
go
1:11:28
run
1:11:29
that
1:11:29
down
1:11:30
but
1:11:30
anything
1:11:30
that
1:11:31
I've
1:11:31
said
1:11:31
that
1:11:31
needs
1:11:32
to be
1:11:32
clarified
1:11:33
a bit
1:11:34
repeated
1:11:34
etc
1:11:35
yes
1:11:39
I don't
1:11:55
anybody
1:11:56
know the
1:11:56
answer to
1:11:56
that
1:11:57
congregational
1:12:00
Quakers
1:12:00
yeah
1:12:03
yeah
1:12:04
yeah
1:12:05
there you
1:12:08
go
1:12:08
there's a
1:12:10
handful
1:12:10
yeah
1:12:10
I should
1:12:12
probably
1:12:12
know more
1:12:13
yep
1:12:14
yep
1:12:24
yep
1:12:24
yep
1:12:25
yep
1:12:25
so again
1:12:26
lots of
1:12:27
agreement
1:12:27
a lot of
1:12:28
agreement
1:12:28
going on
1:12:29
here
1:12:29
it really
1:12:30
has to
1:12:30
do with
1:12:30
with the
1:12:31
covenant
1:12:32
of grace's
1:12:32
activity
1:12:33
so here
1:12:34
you've got
1:12:34
covenant
1:12:35
of grace
1:12:35
with two
1:12:36
administrations
1:12:36
I'd say
1:12:37
this is the
1:12:37
most distinct
1:12:38
thing going
1:12:38
on
1:12:39
two
1:12:39
administrations
1:12:40
and here
1:12:42
they're saying
1:12:43
it wasn't
1:12:44
ratified until
1:12:44
Christ
1:12:45
so it's
1:12:45
it just
1:12:46
it just
1:12:46
sees
1:12:47
more
1:12:48
discontinuity
1:12:50
something
1:12:50
different is
1:12:51
happening here
1:12:52
these
1:12:53
these
1:12:54
covenants
1:12:54
are doing
1:12:56
things
1:12:56
right
1:12:57
they're active
1:12:58
they're involved
1:12:59
in God's
1:12:59
redemptive plan
1:13:00
but as
1:13:01
as pointing
1:13:02
covenant of grace
1:13:03
covenant of grace
1:13:04
covenant of grace
1:13:04
there's just
1:13:05
more discontinuity
1:13:06
in the process
1:13:06
of it all
1:13:07
it's really
1:13:08
that simple
1:13:09
what do you
1:13:10
mean by
1:13:11
administration
1:13:12
Ty you want
1:13:13
to define
1:13:14
administration
1:13:14
yes
1:13:15
so we all
1:13:17
know about
1:13:18
presidential
1:13:18
administration
1:13:19
so matter
1:13:20
of presidential
1:13:20
administration
1:13:21
not
1:13:21
administration
1:13:22
administration
1:13:22
there's
1:13:23
a direct
1:13:24
presidential
1:13:25
administration
1:13:26
there's
1:13:27
someone
1:13:27
covering it
1:13:28
and there's
1:13:29
speaking
1:13:29
and there's
1:13:30
people in that
1:13:30
administration
1:13:31
like
1:13:31
handling it
1:13:34
or
1:13:34
yeah
1:13:35
so for
1:13:35
example
1:13:36
if you're
1:13:36
just talking
1:13:37
about
1:13:37
these
1:13:37
covenants
1:13:38
a good
1:13:39
example
1:13:39
is the
1:13:40
law
1:13:40
whenever
1:13:41
you're
1:13:42
reading
1:13:42
that
1:13:42
message
1:13:43
I see
1:13:44
that when
1:13:44
the
1:13:44
wrong
1:13:45
is presented
1:13:45
in the
1:13:45
Christian
1:13:46
that
1:13:48
wrong
1:13:49
is
1:13:49
Christ
1:13:50
and instead
1:13:51
of
1:13:51
revealing
1:13:53
Christ
1:13:53
I see
1:13:54
that mission
1:13:55
offering
1:13:55
Christ
1:13:56
and in
1:13:57
doing
1:13:58
that
1:13:58
music
1:13:59
so
1:14:00
these
1:14:01
different
1:14:01
types
1:14:02
of
1:14:02
promises
1:14:02
are
1:14:03
being
1:14:03
offered
1:14:04
and in
1:14:06
that
1:14:06
administration
1:14:06
you have
1:14:07
the old
1:14:07
testament
1:14:08
administration
1:14:08
but even
1:14:10
in that
1:14:10
it's coming
1:14:10
in different
1:14:11
ways
1:14:11
these things
1:14:12
are offered
1:14:12
and interacted
1:14:14
with
1:14:14
the overarching
1:14:15
one is the
1:14:16
big two
1:14:16
yeah
1:14:18
in a lot
1:14:19
of ways
1:14:20
and I don't
1:14:21
mean this
1:14:22
as a
1:14:22
to cut
1:14:24
this down
1:14:24
but it
1:14:25
just
1:14:25
flattens
1:14:26
it
1:14:26
simplifies
1:14:28
it even
1:14:28
maybe that's
1:14:30
appealing to
1:14:31
some people
1:14:31
it's a little
1:14:32
simpler
1:14:32
as it
1:14:33
makes
1:14:34
reading
1:14:35
old
1:14:37
testament
1:14:38
promises
1:14:39
to Israel
1:14:40
easy
1:14:40
just to go
1:14:41
oh
1:14:41
they're talking
1:14:41
about the
1:14:42
church
1:14:42
it's nice
1:14:43
when you
1:14:43
read it
1:14:43
simpler
1:14:44
that way
1:14:45
I don't
1:14:46
find my
1:14:47
reading of
1:14:48
the old
1:14:48
testament
1:14:48
that easy
1:14:50
I don't
1:14:51
think it's
1:14:51
I think it's
1:14:51
a little
1:14:52
too simple
1:14:52
but
1:14:53
Lynn
1:14:56
who are
1:14:57
the hands
1:14:57
so
1:14:59
it said
1:15:01
that the
1:15:01
old
1:15:03
testament
1:15:04
is equal
1:15:05
to the
1:15:05
testament
1:15:05
church
1:15:06
but in
1:15:08
the
1:15:08
moral
1:15:10
of
1:15:10
fact
1:15:10
to
1:15:10
1689
1:15:11
we could
1:15:13
just see
1:15:13
that as
1:15:13
the
1:15:14
church
1:15:14
not a
1:15:17
direct
1:15:17
correlation
1:15:18
between
1:15:18
the actual
1:15:19
nation
1:15:20
so
1:15:22
yeah
1:15:22
so
1:15:23
1689
1:15:23
federals
1:15:24
would be
1:15:24
really
1:15:24
happy
1:15:24
to call
1:15:25
would be
1:15:25
really
1:15:25
happy
1:15:26
to call
1:15:26
those
1:15:27
who
1:15:27
were
1:15:28
saved
1:15:29
in the
1:15:29
old
1:15:29
testament
1:15:29
church
1:15:30
we
1:15:31
would be
1:15:32
happy
1:15:32
to do
1:15:32
that
1:15:32
we
1:15:32
would
1:15:32
say
1:15:33
church
1:15:33
and we
1:15:34
would
1:15:34
be
1:15:34
happy
1:15:34
to
1:15:34
draw
1:15:35
like
1:15:36
I don't
1:15:36
know how
1:15:37
to draw
1:15:37
it on
1:15:37
here
1:15:37
but
1:15:38
there's
1:15:38
been
1:15:38
a
1:15:38
church
1:15:38
through
1:15:39
the
1:15:39
age
1:15:39
right
1:15:41
so
1:15:41
I'm
1:15:42
okay
1:15:42
with
1:15:43
the
1:15:43
language
1:15:43
of
1:15:43
the
1:15:43
age
1:15:44
of
1:15:44
the
1:15:44
church
1:15:44
I
1:15:44
don't
1:15:44
mind
1:15:45
saying
1:15:45
that
1:15:50
post
1:15:50
christ
1:15:51
god's
1:15:52
people
1:15:52
but
1:15:53
we
1:15:53
would
1:15:53
we
1:15:53
would
1:15:54
take
1:15:54
all
1:15:54
these
1:15:54
people
1:15:54
and go
1:15:54
yeah
1:15:55
come
1:15:55
with
1:15:55
us
1:15:55
like
1:15:55
we're
1:15:56
all
1:15:56
part
1:15:56
of
1:15:56
the
1:15:56
same
1:15:57
family
1:15:58
and
1:15:58
in
1:15:58
that
1:15:59
correct
1:16:03
yeah
1:16:04
correct
1:16:05
um
1:16:05
uh
1:16:06
I
1:16:06
would
1:16:07
say
1:16:07
um
1:16:08
I'm
1:16:08
I'm
1:16:09
because I've
1:16:09
not thought
1:16:10
carefully about
1:16:10
how I'd
1:16:10
want to
1:16:10
use
1:16:11
this
1:16:11
language
1:16:11
um
1:16:12
old
1:16:13
testament
1:16:13
redeemed
1:16:14
people
1:16:14
could
1:16:15
equal
1:16:16
church
1:16:16
so
1:16:17
what
1:16:18
um
1:16:19
westminster
1:16:21
folks
1:16:21
are
1:16:21
going
1:16:21
to
1:16:21
want
1:16:21
to
1:16:21
take
1:16:22
they'll
1:16:23
take
1:16:23
the
1:16:24
invisible
1:16:24
church
1:16:25
I
1:16:26
could
1:16:26
transport
1:16:27
that
1:16:28
language
1:16:28
down
1:16:29
here
1:16:30
I
1:16:30
just
1:16:30
don't
1:16:31
want
1:16:31
to
1:16:31
bring
1:16:31
it
1:16:31
over
1:16:31
here
1:16:31
but
1:16:32
I
1:16:32
would
1:16:32
say
1:16:32
invisible
1:16:33
church
1:16:33
here
1:16:34
is
1:16:35
church
1:16:35
that
1:16:37
does that
1:16:38
clarify it
1:16:39
okay
1:16:40
okay
1:16:41
Sally
1:16:41
administration
1:16:49
administration
1:16:50
like
1:16:50
you're
1:16:50
five
1:16:50
years
1:16:51
old
1:16:51
um
1:16:52
it's
1:16:56
not
1:16:56
I
1:16:56
think
1:16:56
you're
1:16:56
probably
1:16:57
over
1:16:57
complicating
1:16:57
it
1:16:58
in your
1:16:58
thinking
1:16:59
I'm
1:17:00
I'm
1:17:01
late
1:17:01
I'm
1:17:01
trying to
1:17:02
lay it
1:17:02
out
1:17:02
I'm
1:17:02
trying to
1:17:03
lay it
1:17:03
out
1:17:03
to
1:17:03
give
1:17:04
you
1:17:04
um
1:17:05
their
1:17:06
language
1:17:06
so
1:17:09
so
1:17:10
types
1:17:11
symbols
1:17:13
uh
1:17:14
sacraments
1:17:15
that
1:17:16
uh
1:17:17
I mean
1:17:18
yeah
1:17:20
uh
1:17:21
that
1:17:21
orders
1:17:22
things
1:17:23
here
1:17:24
and
1:17:25
and
1:17:26
different
1:17:26
ones
1:17:26
here
1:17:26
but
1:17:27
it's
1:17:27
but it's
1:17:28
flat
1:17:28
this way
1:17:28
just a lot
1:17:30
of continuity
1:17:31
so they're
1:17:31
they're
1:17:32
one
1:17:32
they're
1:17:32
one
1:17:32
for
1:17:33
one
1:17:33
swapping
1:17:33
some
1:17:33
things
1:17:34
out
1:17:34
across
1:17:35
and
1:17:37
this
1:17:37
and
1:17:38
this
1:17:38
language
1:17:38
is
1:17:39
just
1:17:39
not
1:17:39
language
1:17:40
that's
1:17:40
used
1:17:40
here
1:17:40
because
1:17:41
we
1:17:41
want
1:17:41
to
1:17:41
be
1:17:41
more
1:17:42
clear
1:17:42
about
1:17:42
the
1:17:42
discontinuity
1:17:43
between
1:17:44
the
1:17:44
two
1:17:44
yeah
1:17:48
we
1:17:49
just
1:17:49
tend
1:17:50
not
1:17:50
to
1:17:50
so
1:17:51
so that
1:17:52
helps
1:17:52
two
1:17:53
different
1:17:54
ages
1:17:54
two
1:17:55
different
1:17:55
ages
1:17:56
same
1:17:56
covenant
1:17:57
of
1:17:57
grace
1:17:57
yeah
1:17:58
these
1:18:04
these
1:18:05
are
1:18:05
all
1:18:05
communicating
1:18:06
something
1:18:06
about
1:18:07
the
1:18:07
covenant
1:18:07
of
1:18:07
grace
1:18:08
yeah
1:18:24
so
1:18:25
a
1:18:26
redeemed
1:18:26
jew
1:18:27
in the
1:18:27
old
1:18:27
testament
1:18:28
or
1:18:28
before
1:18:30
christ
1:18:31
so
1:18:32
obviously
1:18:33
they would
1:18:33
only believe
1:18:34
that there
1:18:34
is a
1:18:34
god
1:18:35
the
1:18:35
father
1:18:35
because
1:18:35
they
1:18:35
don't
1:18:36
know
1:18:36
of
1:18:36
christ
1:18:37
yet
1:18:37
a
1:18:37
redeemed
1:18:38
jew
1:18:38
is going
1:18:38
to be
1:18:39
believing
1:18:39
truly
1:18:42
in god
1:18:43
and they're
1:18:43
going to
1:18:44
be
1:18:44
sacrificing
1:18:44
for
1:18:45
their
1:18:45
sins
1:18:46
and
1:18:49
they
1:18:49
a
1:18:50
truly
1:18:50
redeemed
1:18:50
person
1:18:51
might be
1:18:51
actually
1:18:51
recognizing
1:18:52
that there's
1:18:54
going to be
1:18:54
something else
1:18:55
they're
1:18:55
actually
1:18:55
going to
1:18:56
be
1:18:56
picking
1:18:56
out
1:18:56
the
1:18:56
old
1:18:57
testament
1:18:57
all
1:18:58
things
1:18:58
that
1:18:58
point
1:18:58
to
1:18:59
christ
1:18:59
is that
1:19:01
yeah
1:19:02
but
1:19:02
but
1:19:03
wouldn't
1:19:03
wouldn't
1:19:04
fully
1:19:04
comprehend
1:19:05
we
1:19:05
because
1:19:06
we
1:19:06
believe
1:19:06
in
1:19:06
progressive
1:19:07
revelation
1:19:07
i mean
1:19:09
maybe given
1:19:10
maybe
1:19:11
maybe the
1:19:11
spirit
1:19:11
gave
1:19:12
some
1:19:12
insight
1:19:12
into
1:19:13
it
1:19:13
but
1:19:13
i
1:19:13
think
1:19:13
i
1:19:14
think
1:19:14
they're
1:19:14
believing
1:19:15
somehow
1:19:16
god
1:19:17
is
1:19:17
going
1:19:17
be
1:19:17
faithful
1:19:18
to
1:19:18
his
1:19:18
!
1:19:18
promise
1:19:19
somehow
1:19:19
these
1:19:19
this
1:19:20
constant
1:19:21
sacrificial
1:19:21
system
1:19:22
never
1:19:23
go
1:19:23
on
1:19:23
how
1:19:23
could
1:19:23
i
1:19:23
possibly
1:19:24
make
1:19:25
atonement
1:19:26
for all
1:19:26
of my
1:19:26
sin
1:19:26
how
1:19:27
could
1:19:27
it
1:19:27
how
1:19:27
could
1:19:28
it
1:19:28
ever
1:19:28
be
1:19:28
that
1:19:29
this
1:19:29
would
1:19:29
save
1:19:29
me
1:19:30
but
1:19:30
god
1:19:31
god
1:19:31
said
1:19:31
right
1:19:32
that
1:19:32
i
1:19:33
do
1:19:34
these
1:19:34
things
1:19:35
i'm
1:19:35
pursuing
1:19:36
i'm
1:19:37
somehow
1:19:37
somehow
1:19:38
this is
1:19:39
all
1:19:39
going to
1:19:39
come
1:19:39
together
1:19:40
which
1:19:42
is the
1:19:42
i think
1:19:43
the frustrating
1:19:44
thing for
1:19:45
the reader
1:19:45
of the bible
1:19:45
when you
1:19:46
get to
1:19:46
the new
1:19:46
testament
1:19:47
and the
1:19:47
jews
1:19:48
reject
1:19:48
jesus
1:19:48
so
1:19:49
you're
1:19:49
!
1:19:49
there
1:19:50
like
1:19:50
all
1:19:50
the
1:19:51
stuff
1:19:51
that
1:19:51
you
1:19:51
it
1:19:52
should
1:19:52
have
1:19:52
been
1:19:52
like
1:19:52
we
1:19:53
see
1:19:54
it
1:19:54
now
1:19:54
but
1:19:55
is
1:19:59
yeah
1:20:02
yeah
1:20:02
so
1:20:04
we
1:20:20
get
1:20:20
we
1:20:20
get
1:20:21
all
1:20:21
the
1:20:21
like
1:20:21
i mean
1:20:21
the
1:20:21
light
1:20:22
is
1:20:22
like
1:20:22
spotlighted
1:20:23
back
1:20:23
on it
1:20:24
in
1:20:24
the
1:20:24
new
1:20:24
testament
1:20:24
all
1:20:26
these
1:20:26
and
1:20:27
the
1:20:27
rock
1:20:27
was
1:20:27
christ
1:20:27
you
1:20:28
know
1:20:28
you
1:20:28
go
1:20:28
whoa
1:20:28
the
1:20:29
rock
1:20:29
was
1:20:29
christ
1:20:29
um
1:20:30
but
1:20:31
like
1:20:31
paul
1:20:32
uses
1:20:33
abraham
1:20:33
as the
1:20:33
like
1:20:34
example
1:20:34
of being
1:20:35
justified
1:20:35
by
1:20:36
faith
1:20:36
and
1:20:37
when you
1:20:37
look at
1:20:38
what
1:20:38
did
1:20:38
what
1:20:38
did
1:20:38
he
1:20:38
believe
1:20:39
right
1:20:40
he
1:20:40
he
1:20:41
looked
1:20:41
out
1:20:41
and he
1:20:42
saw
1:20:42
the
1:20:42
stars
1:20:43
and god
1:20:43
said
1:20:43
your
1:20:43
offspring
1:20:44
is
1:20:44
going
1:20:44
to
1:20:44
be
1:20:44
like
1:20:45
that
1:20:45
number
1:20:46
and
1:20:46
this
1:20:47
is
1:20:47
genesis
1:20:47
15
1:20:48
it's
1:20:48
right
1:20:48
after
1:20:49
that
1:20:49
so
1:20:49
shall
1:20:49
your
1:20:49
offspring
1:20:50
be
1:20:50
and
1:20:51
he
1:20:51
believed
1:20:51
the
1:20:51
lord
1:20:51
and
1:20:52
he
1:20:52
counted
1:20:52
it
1:20:53
to
1:20:53
him
1:20:53
as
1:20:53
righteousness
1:20:53
somehow
1:20:55
somehow
1:20:55
you're
1:20:55
going to
1:20:56
make
1:20:56
my
1:20:56
offspring
1:20:56
that
1:20:57
and
1:20:58
that
1:20:58
was
1:20:59
credited
1:21:00
to
1:21:00
him
1:21:00
as
1:21:01
righteousness
1:21:01
so
1:21:03
it's
1:21:03
this
1:21:03
belief
1:21:03
in
1:21:04
the
1:21:04
future
1:21:05
somehow
1:21:07
of all
1:21:07
of this
1:21:08
coming
1:21:08
to be
1:21:09
and
1:21:10
then
1:21:10
now
1:21:11
we
1:21:11
know
1:21:11
exactly
1:21:12
what
1:21:12
it
1:21:12
is
1:21:13
we're
1:21:13
believing
1:21:13
in
1:21:14
one
1:21:15
plan
1:21:16
of salvation
1:21:17
so
1:21:18
I'm
1:21:18
going to
1:21:18
go
1:21:18
here
1:21:19
and
1:21:19
then
1:21:19
here
1:21:19
sorry
1:21:20
thank
1:21:20
you
1:21:20
Matthew
1:21:49
but
1:21:51
your
1:21:51
I
1:21:52
will
1:21:52
raise
1:21:53
up
1:21:53
one
1:21:53
you
1:21:53
will
1:21:53
build
1:21:54
my
1:21:54
time
1:21:54
and
1:21:55
we
1:21:55
know
1:21:56
that
1:21:56
was
1:21:56
saying
1:21:57
you're
1:21:57
not
1:21:58
solemnly
1:21:58
but
1:21:58
ultimately
1:21:59
he was
1:21:59
really
1:22:00
saying
1:22:00
Christ
1:22:01
and
1:22:02
David
1:22:03
did
1:22:03
do
1:22:03
that
1:22:04
in
1:22:05
his
1:22:05
prayer
1:22:06
following
1:22:06
that
1:22:07
he
1:22:08
prophesied
1:22:09
us
1:22:09
right
1:22:10
how
1:22:13
did
1:22:13
that
1:22:13
fit
1:22:14
in
1:22:14
with
1:22:14
these
1:22:15
two
1:22:15
views
1:22:16
of
1:22:16
the
1:22:18
covenant
1:22:18
of grace
1:22:19
of him
1:22:20
living that
1:22:20
out
1:22:21
right
1:22:21
so
1:22:21
where
1:22:22
would
1:22:22
it
1:22:22
and how
1:22:23
it
1:22:23
was
1:22:23
practically
1:22:24
like
1:22:24
the
1:22:25
the
1:22:26
idea
1:22:26
of
1:22:27
the
1:22:28
covenant
1:22:29
of grace
1:22:29
like the
1:22:30
Davidic
1:22:30
covenant
1:22:31
was made
1:22:31
yes
1:22:32
he knew
1:22:34
God was
1:22:34
talking about
1:22:35
his offspring
1:22:36
to come
1:22:36
but
1:22:38
practically
1:22:40
what's the
1:22:41
difference
1:22:41
between
1:22:41
the two
1:22:42
views
1:22:42
when you
1:22:42
look at
1:22:42
something
1:22:43
it doesn't
1:22:44
change
1:22:44
anything
1:22:44
I think
1:22:46
what it
1:22:46
changes
1:22:46
is where
1:22:47
you're
1:22:47
looking
1:22:48
like
1:22:49
if David
1:22:50
is looking
1:22:51
forward to
1:22:51
the new
1:22:52
covenant
1:22:52
being
1:22:52
repealed
1:22:53
that
1:22:54
hence
1:22:55
leads
1:22:55
to
1:22:55
the
1:22:55
church
1:22:56
baptistic
1:22:56
thinking
1:22:57
and then
1:22:58
the
1:22:58
present
1:22:59
here
1:22:59
is
1:22:59
saying
1:23:00
that
1:23:00
saving
1:23:01
covenant
1:23:01
of grace
1:23:02
is being
1:23:02
administered
1:23:03
given
1:23:03
since
1:23:04
chapter 15
1:23:05
so
1:23:05
the
1:23:06
view
1:23:07
of the
1:23:07
church
1:23:07
is
1:23:08
it
1:23:08
starts
1:23:10
there
1:23:10
so
1:23:11
the
1:23:11
difference
1:23:11
is how
1:23:12
that
1:23:12
covenant
1:23:14
of grace
1:23:14
is going
1:23:14
is it
1:23:15
going like
1:23:16
this
1:23:16
and then
1:23:16
shooting
1:23:17
this way
1:23:17
and David
1:23:18
is looking
1:23:19
there
1:23:19
or is it
1:23:20
actually
1:23:20
being
1:23:20
given
1:23:22
right there
1:23:22
offered
1:23:23
to read
1:23:25
the two
1:23:25
confessions
1:23:25
you'll see
1:23:26
how they
1:23:26
lay out
1:23:26
the first
1:23:27
and second
1:23:27
covenant
1:23:27
but
1:23:28
the
1:23:29
west
1:23:30
bishop
1:23:30
says
1:23:30
the first
1:23:30
covenant
1:23:31
which Adam
1:23:31
fell
1:23:31
and sinned
1:23:33
the second
1:23:34
covenant
1:23:34
Christ is
1:23:34
freely
1:23:35
offered
1:23:35
and given
1:23:36
and use
1:23:36
that language
1:23:37
specifically
1:23:37
to try to get
1:23:38
this two
1:23:38
covenant
1:23:39
distinction
1:23:39
beginning
1:23:40
in one
1:23:40
after another
1:23:41
where the
1:23:42
1689
1:23:43
would say
1:23:43
that
1:23:44
after this
1:23:45
is fallen
1:23:45
through
1:23:46
progressive
1:23:47
revelation
1:23:48
to promises
1:23:49
the first
1:23:50
covenant
1:23:50
of grace
1:23:51
what it's
1:23:51
basically
1:23:52
saying
1:23:52
is God
1:23:52
turning past
1:23:53
selected
1:23:53
people
1:23:54
Adam
1:23:55
failed
1:23:55
in bringing
1:23:56
eternal life
1:23:56
therefore
1:23:57
God
1:23:58
bringing about
1:23:58
his
1:23:58
people
1:23:59
and those
1:23:59
people
1:24:00
are
1:24:00
saved
1:24:00
and
1:24:01
so the
1:24:02
two
1:24:02
distinguishes
1:24:03
it all
1:24:04
ages
1:24:04
the new
1:24:05
covenant
1:24:05
is it
1:24:05
being dispensed
1:24:06
both ways
1:24:06
or is it
1:24:07
only dispensed
1:24:08
at this point
1:24:09
times forward
1:24:09
so one other
1:24:10
real quick
1:24:11
thing that might
1:24:12
help me
1:24:12
make sense
1:24:13
so the
1:24:14
example
1:24:14
we're talking
1:24:15
about
1:24:15
when I read
1:24:17
that
1:24:17
and then I
1:24:19
read what
1:24:19
the apostles
1:24:20
say about
1:24:21
that instance
1:24:22
my understanding
1:24:23
is that
1:24:24
it was
1:24:26
meant to
1:24:26
point to
1:24:27
Christ
1:24:27
it was
1:24:28
for
1:24:29
them
1:24:30
in that
1:24:31
time
1:24:31
so for
1:24:32
example
1:24:32
God told
1:24:33
Moses to
1:24:33
strike the
1:24:34
rock
1:24:34
and water
1:24:36
would come
1:24:36
out
1:24:36
so he
1:24:36
did
1:24:37
and there
1:24:38
is that
1:24:38
in a way
1:24:41
it's a
1:24:42
prophecy
1:24:42
Christ
1:24:43
being struck
1:24:45
put to
1:24:46
death on
1:24:47
the cross
1:24:47
for a
1:24:48
sin
1:24:48
and out
1:24:49
from that
1:24:49
is
1:24:49
floating
1:24:50
in the
1:24:50
water
1:24:50
the second
1:24:52
time when
1:24:52
he told
1:24:53
Moses to
1:24:54
speak to
1:24:55
the rock
1:24:55
was
1:24:56
that
1:24:57
Christ
1:25:00
crucifying
1:25:00
and dying
1:25:01
would be
1:25:01
put to
1:25:02
death
1:25:02
our
1:25:02
sins
1:25:03
bringing
1:25:04
us
1:25:04
living
1:25:04
water
1:25:05
that's
1:25:05
happened
1:25:06
and now
1:25:07
God is
1:25:08
saying
1:25:08
in faith
1:25:09
ask
1:25:10
and receive
1:25:10
but Moses
1:25:12
didn't do
1:25:12
that
1:25:12
he disobeyed
1:25:14
God
1:25:14
and
1:25:15
I guess
1:25:19
if I'm
1:25:20
understanding
1:25:21
it right
1:25:21
I guess
1:25:22
the talk
1:25:23
people would
1:25:24
say
1:25:24
that
1:25:25
those that
1:25:27
saw that
1:25:28
as
1:25:29
prophetic
1:25:30
that
1:25:31
there
1:25:31
somehow
1:25:32
an
1:25:33
administering
1:25:33
of their
1:25:34
salvation
1:25:35
through that
1:25:36
faith
1:25:36
in the
1:25:37
what was
1:25:38
to come
1:25:38
versus
1:25:39
the lower
1:25:40
view
1:25:41
which is
1:25:42
simply
1:25:42
saying
1:25:42
that's
1:25:43
just
1:25:43
prophetic
1:25:43
Christ
1:25:44
but it
1:25:45
doesn't
1:25:45
administer
1:25:46
anything
1:25:46
to
1:25:47
salvation
1:25:47
is that
1:25:48
there's
1:25:49
still
1:25:49
salvation
1:25:50
comes
1:25:51
through
1:25:51
faith
1:25:51
but how
1:25:54
does that
1:25:54
example
1:25:55
practically
1:25:56
come
1:25:57
together
1:25:57
I guess
1:25:58
yeah
1:26:01
when I
1:26:02
hear the
1:26:02
questions
1:26:02
what I
1:26:03
think
1:26:03
they're
1:26:03
asking
1:26:04
about
1:26:04
is that
1:26:05
required
1:26:06
self-dific
1:26:07
knowledge
1:26:08
base
1:26:08
like
1:26:09
it's
1:26:10
about
1:26:10
Jesus
1:26:12
and I
1:26:14
would
1:26:14
just
1:26:14
say
1:26:15
don't
1:26:15
conflate
1:26:16
those
1:26:16
two
1:26:16
things
1:26:17
that
1:26:18
that's
1:26:19
a
1:26:19
ruling
1:26:19
target
1:26:19
what's
1:26:21
a
1:26:21
progressive
1:26:21
revelation
1:26:22
implies
1:26:23
is that
1:26:23
people know
1:26:24
more
1:26:24
over time
1:26:25
so it's
1:26:26
not like
1:26:26
you believe
1:26:27
that's
1:26:29
how we
1:26:29
identify
1:26:29
that you're
1:26:30
redeemed
1:26:30
but that
1:26:31
one covenant
1:26:32
of grace
1:26:32
would entail
1:26:34
a specific
1:26:35
amount of
1:26:35
knowledge
1:26:36
at various
1:26:36
points
1:26:37
in time
1:26:37
does that
1:26:38
help at all
1:26:39
yeah
1:26:39
I fear I drew
1:26:41
a picture
1:26:41
and it
1:26:42
complicated it
1:26:42
for you
1:26:43
instead of
1:26:43
simplifying it
1:26:43
for you
1:26:44
that
1:26:46
that story
1:26:48
of a
1:26:49
faithful
1:26:50
paedo-baptist
1:26:50
and a
1:26:51
faithful
1:26:51
credo-baptist
1:26:52
would preach
1:26:52
the same
1:26:53
way
1:26:53
I don't
1:26:54
think we
1:26:54
would have
1:26:54
I mean
1:26:55
it would be
1:26:56
so minute
1:26:56
in maybe
1:26:58
some of
1:26:59
the language
1:26:59
we would
1:27:00
use
1:27:00
perhaps
1:27:01
but yeah
1:27:02
I think
1:27:02
that's my
1:27:03
knee-jerk
1:27:04
response
1:27:04
is nothing
1:27:04
it doesn't
1:27:05
change anything
1:27:05
there's so
1:27:08
much agreement
1:27:08
between the
1:27:10
two
1:27:10
the big
1:27:11
thing
1:27:12
is really
1:27:12
when is
1:27:14
this ratified
1:27:15
and therefore
1:27:16
the conclusion
1:27:18
that there's
1:27:19
more or
1:27:20
less
1:27:20
continuity
1:27:21
between
1:27:22
old and
1:27:23
new
1:27:23
but the
1:27:26
people of
1:27:26
god
1:27:27
believe
1:27:27
god
1:27:27
and
1:27:28
old and
1:27:29
new
1:27:29
testament
1:27:29
they
1:27:29
believe
1:27:30
whatever
1:27:30
he had
1:27:30
revealed
1:27:31
up to
1:27:31
that point
1:27:31
even if
1:27:32
they didn't
1:27:32
fully understand
1:27:33
it
1:27:33
that's the
1:27:34
distinction
1:27:35
that's the
1:27:36
unity
1:27:37
of the
1:27:37
matter
1:27:37
yep
1:27:38
yep
1:27:39
yep
1:27:40
yep
1:27:41
okay
1:27:41
Matthew
1:27:41
this is the
1:27:42
last one
1:27:42
and then I'm
1:27:42
going to pray
1:27:43
and let you
1:27:44
guys go
1:27:44
if you want
1:27:44
to go
1:27:44
and you can
1:27:45
hang out
1:27:45
and talk
1:27:45
if you want
1:27:45
to
1:27:45
as long
1:27:46
as you
1:27:46
want
1:27:46
to
1:27:47
it depends
1:28:03
it depends
1:28:04
broadly
1:28:05
so you're
1:28:05
going to
1:28:05
have
1:28:06
one end
1:28:06
of the
1:28:07
spectrum
1:28:07
spontaneous
1:28:08
even
1:28:09
make a
1:28:10
profession
1:28:10
baptized
1:28:11
and then
1:28:12
there's
1:28:12
some
1:28:12
traditions
1:28:13
or even
1:28:13
just
1:28:13
churches
1:28:14
individually
1:28:14
that have
1:28:15
big
1:28:15
examination
1:28:16
processes
1:28:17
for that
1:28:18
to take
1:28:18
place
1:28:18
so it's
1:28:19
a spectrum
1:28:20
all over
1:28:20
the place
1:28:20
so
1:28:21
yeah
1:28:22
I said
1:28:25
one more
1:28:25
go ahead
1:28:25
okay
1:28:28
okay
1:28:29
thank y'all
1:28:30
for coming
1:28:30
let me pray
1:28:31
for us
1:28:31
and I'll
1:28:32
dismiss you
1:28:32
and again
1:28:32
hang out
1:28:33
you can
1:28:34
convene
1:28:35
around the
1:28:35
board
1:28:36
if you
1:28:36
want to
1:28:36
and I
1:28:37
will
1:28:37
regret
1:28:38
drawing
1:28:38
pictures
1:28:38
so
1:28:39
yeah
1:28:40
let's
1:28:40
pray