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All right, can you turn with 
me in your confession to Chapter 7 of the London Baptist Confession? 
We're going to look at Chapter 7, specifically Paragraph 3 today. So I thought I would read the 
whole chapter, and I'm also going to read Chapter 8, Paragraph 
1 as well. So London Baptist Confession, 
Chapter 7 of God's Covenant, Paragraph 1. The distance between 
God and the creature is so great that although reasonable creatures 
do owe obedience to him as their creator, yet they can never have 
attained the reward of life but by some voluntary condescension 
on God's part, which he hath been pleased to express by way 
of covenant. Moreover, man having brought 
himself under the curse of the law by his fall, it pleased the 
Lord to make a covenant of grace wherein he freely offereth unto 
sinners life and salvation by Jesus Christ, requiring of them 
faith in him that they may be saved, and promising to give 
unto all those that are ordained unto eternal life his Holy Spirit 
to make them willing and able to believe. This covenant is 
revealed in the Gospel, first of all to Adam in the promise 
of salvation by the seed of the woman, and afterwards by father's 
steps, until the full discovery thereof was completed in the 
New Testament. And it is founded in that eternal 
covenant transaction that was between the father and the son 
about the redemption of the elect. And it is alone by the grace 
of this covenant that all the posterity of fallen Adam that 
ever were saved did obtain life and blessed immortality. Man 
being now utterly incapable of acceptance with God upon those 
terms on which Adam stood in his state of innocency. Chapter 
8, paragraph 1. It pleased God in his eternal 
purpose to choose and ordain the Lord Jesus, his only begotten 
son, according to the covenant made between them both, to be 
the mediator between God and man, the prophet, priest, and 
king, head and savior of the church, the heir of all things, 
and judge of the world, unto whom he did from all eternity 
give a people to be his seed, and to be by him in time redeemed, 
called justified, sanctified, and glorified. Well, let us pray 
again. Dear Heavenly Father, we thank you for this day, Lord. 
We thank you for your wonderful and blessed work of redemption, 
Lord God, that in the three persons you chose to save many, many 
sinners in Christ. Father God, we thank you that 
you accomplished your work, that you accomplished your work of 
redemption in Christ, and that you now apply the benefits that 
Christ has accomplished unto sinners, Lord God. We know that 
we are sinners and wretched, and we are greatly in need of 
Christ, and that's why we thank you for calling us out of darkness 
and into marvelous light, even before the foundation of the 
world. Father God, I pray now that you give me strength and 
aid to teach this doctrine with clarity and cogency, that the 
people might understand what it is, and that it might provide 
We've got much comfort for us in our time of need and struggle, 
and that we can have much assurance from this wonderful doctrine. 
And so, Lord, now may you be glorified in all things. Amen. So I had the privilege at Westminster 
Seminary in my first semester to take a class on the covenant 
of redemption with Dr. Fesko. He had spent many years 
studying it, and basically he took his manuscript form, made 
it into a class, And hopefully, in the near future, he'll publish 
it as a book. If I can say anything now or endorse it now, buy the 
book when it comes out and read it, because it'll probably explain 
things a lot better than I will. But he was very good, very clear. 
We went over the history of it. We went over the exegetical foundations 
for it and why it is important as believers to understand it. 
And one thing he pointed out about the Covenant of Redemption 
is that it's highly neglected. There's only approximately four 
books specifically on the Covenant of Redemption. Certainly in a 
lot of systematic theologies, there are sections on the Covenant 
of Redemption. But there's only about four books on a whole written 
on it. And the Covenant of Redemption 
itself provides a wonderful backdrop for the Covenant of Grace. As 
we saw in the Confession, it is that foundation for the Covenant 
of Grace. And it's something, especially 
as Baptists, I'll point out, it's very unique to our Confession 
that it's explicitly included in here. And so what I'd like 
to do today is just define the covenant of redemption, go over 
some of its elements, provide some of its exegetical foundations, 
and then highlight its importance as well. And so I want to just 
highlight some terms before we begin. Basically, what we're 
talking about is the Trinity, a very solemn and holy thing 
we're dealing with. Remember that the Trinity is 
one God and three persons. And I just want to distinguish 
between what is the ontological Trinity and the economic Trinity. And what that does is it helps 
us distinguish or helps us protect us from teaching Unitarianism 
or Subordinationism. So the economic trinity, or I'll 
start with the ontological trinity, that talks about God in his nature, 
in his being, in his attributes. That is, all three persons of 
the trinity are omnipresent, omniscient, omnipotent, etc. But when we talk about the economy 
or the economic trinity, it's basically looking at how the 
trinity works together with one another and also when it comes 
to the salvation of sinners. So there's no subordinationism, 
there's no unitarianism, it's one God and three persons. When 
we talk about the covenant of redemption, we're really dealing 
with the economic trinity, how the trinity works together for 
the salvation of sinners. And basically, I liked what one 
person said, the ontological trinity, they're ontologically 
equal, but economically distinct. Ontologically equal, but economically 
distinct. And so we're dealing with one 
will in a threefold execution. Because in the covenant of redemption, 
we talk about the father's will and the son's will. It's not 
two separate wills, but one will in a threefold execution. So 
as I said, we're going to define it, look at its exegetical foundations, 
and really its importance as well. So let us define it first 
and look at some of its elements. So I basically collated the definition 
of the Covenant of Redemption with a guy named Richard Moeller 
and my professor, Dr. Fesko. And so this is what it 
is. The Covenant of Redemption is 
the pre-temporal, intra-Trinitarian agreement between the Father 
and the Son. where the father willingly gives 
the son to be head and redeemer of the elect, and the son willingly 
presents himself as a sponsor or a surety for them. I'll read 
that again. This is the pre-temporal, intra-Trinitarian 
agreement between the father and the son, where the father 
willingly gives the son to be head and redeemer of the elect, 
and the son willingly presents himself as a sponsor or surety 
for them. And so I'll flesh this out a 
little bit more as we look at some of the elements of this 
Covenant of Redemption. The Latin word for the Covenant 
of Redemption is called the pactum salutis, the pact of salvation. I'll be using those terms interchangeably, 
pactum, Covenant of Redemption. Pactum is just easier to say. 
So let's look at some of the elements of the Covenant of Redemption 
or the pactum salutis. Let's first of all notice the 
parties of the Covenant of Redemption. As we see in our confession, 
it is between the Father and the Son. And notice this is something 
special. We typically talk about a threefold 
idea of covenant. We have the covenant of redemption, 
covenant of works, and the covenant of grace. One thing that's very 
special about the covenant of redemption is that it's made 
between equals. The covenant with Adam is between 
God and man, so God is obviously superior. And there's also the 
covenant of grace between God and sinners. Again, God is the 
superior party. of that covenant. So again, it's 
very special. This is the archetype of all 
covenants, where we see the Father and the Son working together 
for the salvation of sinners. Now I want to answer a question 
that might come up right away, and something that a lot of theologians 
deal with, that I just don't have the capacity to deal with 
fully, is the role of the Holy Spirit in this. Notice that our 
Baptist forefathers speak specifically of the covenant proper between 
the Father and the Son. So where does the Holy Spirit 
fit into all this? I think it's summed up very well 
in this way. The Son's mission leads to the 
Spirit's mission. The Son's mission leads to the 
Spirit's mission. Now certainly in the boardroom 
of heaven, when the three persons of the Trinity were talking about 
the salvation of sinners, obviously the Spirit was there giving approval 
for everything that went on with the Father and the Son. But specifically 
the Spirit seeks to what? When the Son comes, the Spirit 
is upon the Son. We see that in chapter 8 of our 
confession where the Lord Jesus, paragraph 3, where it talks about 
how the Spirit was given to the Son above measure to fulfill 
what He should do. Now we'll draw this out a little 
bit more when it comes to what the Son must do or the promises 
given to the Son. But I just want to highlight 
that right off the bat. Because I don't speak about the Holy 
Spirit at all doesn't mean the Holy Spirit isn't involved. But 
the covenant proper is specifically between the Father and the Son 
for the salvation of sinners. And as I said on Sunday night, 
the Spirit takes those things that the Son accomplishes and 
applies those things to sinners in Christ. So the Spirit is certainly 
at work, but the covenant is with the Father. and the son. 
So with this covenant, we've seen the parties, father and 
the son. Now let us look at the stipulations or the work assigned 
or what the son must do or what's going on there. Now I take these 
things from Charles Hodge. He's got a good section, very 
clear section in his systematic. It's only about 13 pages, but 
he sums it up very well there. So basically, I took a lot of 
this from him. So first of all, under the stipulations, 
what must the son do? The Son, first of all, is appointed 
as a mediator and surety on behalf of the people. He's appointed 
as a mediator and a surety on behalf of the people. In the 
covenant of redemption, the Son is a party. In the covenant of 
grace, the Son is the mediator. We are a party that the Son mediates 
for us, just like the covenant with Israel. God and Israel are 
the parties. Moses is the mediator on behalf 
of the people. So it's a similar thing as we 
distinguish between the covenant of redemption. redemption and 
the covenant of grace. And so we see the son as a mediator. Now we get this thing from Hebrews 
7.22 where Christ is said to be the surety or guarantee of 
a better covenant. Now this word has the idea of 
he's saying he'll be the assurance for the fulfillment of what the 
people need. The people are under good security 
because Christ has said he would do it. He would fulfill it. He 
would be that down payment. He would be that guarantee on 
behalf of sinners. So he is this mediator, and he 
is this surety. That's what a surety is, an assurance 
for the fulfillment of something to take place. And what else 
happens with this covenant of redemption in the stipulations? 
Basically, if you can sum up what the Son must do, it is the 
content of the gospel. Basically, the incarnation, the 
son, must assume human form. He must be born of a woman. He 
must come in the flesh. Secondly, under this idea of 
stipulation, is the idea of Christ's active obedience. He must be 
born under the law to fulfill what sinners couldn't fulfill. 
So he must be born under the law to fulfill what sinners couldn't 
fulfill. He also talks about the son must 
also bear sin or the passive obedience of Christ. He must 
offer himself as a sacrifice. So I think you can sum up the 
stipulations of the covenant of redemption under the content 
of the gospel. He's incarnate. He fulfills the 
law and he acts as that sacrifice bearing sin on behalf of sinners. So those are the stipulations 
for this Covenant of Redemption or the Pactum Salutis. But let's 
look at the promises, specifically from the Father to the Son. And 
I definitely got this idea again from Hodge, but another man named 
Patrick Gillespie. He's a 17th century theologian. 
He is one of the guys who wrote a book on the Covenant of Redemption. 
It's called The Ark of the Covenant Opened. Very cool name. And you 
can actually get this for free on what's called the Post-Reformation 
Digital Library. So if you ever want to get some 
good primary sources for free, it's all free on the Post-Reformation 
Digital Library. It's in Old English, so if you 
can get past the blephids or the necephides or the trusts, 
you'll be just fine. But it's a very, very wonderful 
resource. So I used a lot of stuff from both of them. And 
also in Mark Jones and Joel Beakey's Puritan Theology, they sum up 
Gillespie's promises very well. So let's look at these promises. 
And I put these promises under two categories. Basically, the 
father is giving Christ tools for mediation, tools to perform 
his task, and secondly, the reward for accomplishing his task in 
the covenant of redemption. So let's look at the tools for 
mediation. And I think it's very much summed up in chapter 8 of 
our London Baptist Confession and what the son must do in the 
whole chapter. I won't read it all, but if you 
read that, you'll see a lot of the tools that Christ is given 
to accomplish what he must accomplish. And so first of all, he's equipped 
for this mediation by being a prophet, priest, and king in human form. That the son must be a prophet, 
priest, and king in human form. That's one area. Secondly, we 
already saw this in chapter 3, where the Son is going to be 
given the Spirit without measure to give him grace and strength 
during his incarnation. So the Spirit is going to be 
with Christ to help him accomplish his tasks that he must do in 
his human form. Thirdly, the Father offers support 
in darkness. in times of sorrow, in times 
of darkness, the father is going to offer the son support. Especially 
we see that in the Garden of Gethsemane, where the father 
offers his support. And the son, we see the son's 
agony, but the son is willing to do what his father said he 
should do. Fourthly, under the tools for 
mediation, we talk about the son is going to be delivered 
from the power of death. He's going to be delivered from 
the power of death. And fifthly, the God-man will 
be the head of the church and will be given the spirit to help 
renew the heart of his people. So those were the tools for mediation, 
basically the incarnation of Christ. Secondly, we look at 
the reward for Christ's accomplishment. under these promises. First of 
all, he talks about the promises of exaltation. The son will sit 
at the right hand of the father. He will be given a kingdom. And 
secondly, probably the most under reward, probably the most beautiful 
for us is he's going to be given a certain people. We saw that 
in Ephesians 1, that before the foundation of the world, God 
chose a certain people in Christ. Now notice that this isn't, we'll 
get into this a little bit more, but this isn't the whole world 
without exception, and nor is it a specific, so basically what 
it is, it's a specific people that the father gives to the 
son where Christ accomplishes salvation for sinners. Thirdly, 
under this idea of reward, is the promise of a kingdom. We 
already saw that with his exaltation, but as he's exalted, the son 
will be given a kingdom. And fourthly, there's this promise 
of glory. Now, I said we'll get into some 
of the exegetical foundations in a minute, but this reward 
is this promise of glory. Now, different theologians might 
have different orders. They might have things that I 
missed. These are some of the ones that I've collated from 
various sources. There might be some other guys 
that have different orders or different ideas that I missed. So read 
them to have a fuller understanding of that. So we see the definition, 
the elements, the parties, stipulations, the promises, for it is a covenant 
and it's binding. And notice I want to talk about 
now some characteristics of the covenant of redemption or the 
properties of the covenant of redemption. First of all, it's 
a free covenant. There's freedom within it. There's 
sovereign freedom in the Father and the Son. They didn't necessarily 
have to do this, but they did this out of their kindness and 
their goodness and their grace before the foundation of the 
world. And that leads to the second point, is their graciousness 
with this. This is pure grace. This is pure 
grace that is going to be accomplished for this chosen people. And notice 
that the love for the people, as we saw in Ephesians 1 verse 
4, actually, in love He predestines some. In love. Love is the motivation 
for the pactum. You know, the Father and the 
Son and the Holy Spirit aren't being tyrants. They're not doing 
it because they hate people, but they're doing it because 
they love and care for sinners, that they might be glorified. 
So it is a really, really wonderful, wonderful doctrine for us to 
understand, and not only for its theological implications, 
but just for practical. It's out of love and kindness 
and goodness, they would say, wretches like us. Notice when 
it occurs, it occurs in eternity. And as I said already, the parties 
are both equal. Both parties are in eternity. Both parties are fully God. Fourthly, as I said, equal. And 
fifth, it provides stability for us. Because knowing that 
the Father and the Son, who cannot change based on their ontology, 
they're immutable, they're impassable, they don't react to things that 
occur in the world, we know that we have stability and assurance 
that what the Father and the Son plan to do in the work of 
Christ, through the Holy Spirit, will come to pass. that there is salvation for sinners 
in Christ because of this wonderful and blessed plan. If this plan 
didn't work, it's a pretty awful plan, but it does work, and we 
can have stability and strength and assurance in and through 
the work of Jesus Christ and the Father, who have covenants 
to give this kingdom to the Son. So we've seen the definition. 
Now let us look at some exegetical foundations. Now, I'm not proposing 
that we change the covenant, or excuse me, the confession, 
but I do think some texts could be added to this to help understand 
the covenant of redemption a little bit more. The two primary ones 
the confession uses are 2 Timothy 1, verse 9. You could turn there 
if you'd like. 2 Timothy 1, verse 9. I'll actually read verse 8. Therefore, do not be ashamed 
of the testimony about our Lord. nor of me his prisoner, but share 
in suffering for the gospel by the power of God, who saved us 
and called us to a holy calling, not because of our works, but 
because of his own purpose and grace, which he gave us in Christ 
Jesus before the ages began." So we see something of the eternality 
of this covenant, of the eternality of what's going on here in 2 
Timothy 1 verse 9. Now there's another passage that 
the Confession uses, that's Titus 1 verse 2, so it's just a few 
pages to your right. Titus 1 verse 2, I'll read Titus 
1, 1, 2, and 3. Paul, a servant of God and an 
apostle of Jesus Christ, for the sake of the faith of God's 
elect and their knowledge of the truth, which accords with 
godliness, in hope of eternal life, which God, who never lies, 
promised before the ages began, and at the proper time manifested 
in his word through the preaching with which I have been entrusted 
by the command of God our Savior." So in both these passages, we 
see the eternality of this idea, of this eternality of grace, 
the promise of it. But I think there are better 
passages that deal with the covenant aspect of what's going on, the 
covenant between the Father and the Son. Perhaps one of the more 
foundational ones is Zechariah 6.13. Please turn there. Zechariah 6.13. I'll read verses 
12 through 15. This is Joshua the High Priest 
before God. Actually, I'm going to read verse 
9 to 14. And the word of the Lord came 
to me, take from the exiles Haldai, Tobijah, and Jediah, and who 
have arrived from Babylon, and go the same day to the house 
of Josiah, the son of Zephaniah. Take from them silver and gold, 
and make a crown, and set it on the head of Joshua, the son 
of Jehozadak, the high priest. And say to him, thus says the 
Lord of hosts, behold the man whose name is the branch, for 
he shall branch out from his place, and he shall build the 
temple of the Lord. It is he who shall build the 
temple of the Lord, who shall bear royal honor, and shall sit 
and rule on his throne. And there shall be a priest on 
his throne, and the council of peace shall be between them both. And the crown shall be in the 
temple of the Lord as a reminder to Helem, Tobijah, Jediah, and 
Hen, the son of Zephaniah. So notice that we see this crowning 
of a priest. We see Joshua functioning on 
behalf of the people, this priest. He's being crowned a priest. 
And I think this foreshadows the crowning of Jesus, the high 
priest. We also see in 6 verse 12, the 
man whose name is the branch. This relates to the Davidic covenant, 
the Davidic king who will sit on the throne of the temple of 
the Lord, namely David. And so we see here that there's 
this branch, and we know that the fulfillment of the branch 
is Christ Jesus himself. So we see Christ here, and he 
shall branch out from his place, and he shall build the temple 
of the Lord. It is he, the branch, who shall build the temple of 
the Lord, and he, the branch, who shall bear royal honor. And 
he shall sit on the throne of Yahweh. He shall sit on the throne 
of Yahweh, and between Yahweh and the branch there shall be 
a priest on his throne, and the council of peace shall be between 
them both. Some people take this to refer 
to the priestly office and the kingly office of Christ. But 
there's zero Babels not here, the king at that time. So other 
theologians, and Fesko took this, and I agree with him, is that 
this does refer to the covenant between God the Father and God 
the Son. Especially we have this explicit reference to the Council 
of Peace, which is another name for the Covenant of Redemption. 
So this is where one aspect where we see that there's a covenant 
between the branch and Yahweh. The Council of Peace shall be 
the branch between Yahweh and the branch. And I know I'd like 
to go into that more, I just simply don't have time, but suffice 
it to say that I do think this is referring to God the Father 
and God the Son. Explicit reference to a council 
or a covenant between them both. Another good text is Luke 22, 
29. You can turn there. Luke 22, 29. They're in the upper room. Christ 
has just instituted the Lord's Supper and there's been a dispute 
about who will be the greatest in the kingdom. And then Christ 
says this at chapter 22, verses 28 to 30. You are those who have stayed 
with Me in My trials, and I assigned to you, as My Father assigned 
to Me a kingdom, that you may eat and drink at My table, in 
My kingdom, and sit on thrones, judging the twelve tribes of 
Israel. Verse 29, And I assigned to you, 
as My Father assigned to Me Now, that word there is actually the 
Greek verbal form for covenant. So the Greek word is diatheke, 
covenant. This is diatithemi, which is 
the verbal form of covenant. And so it's basically saying 
that they have a, basically saying it's an arrangement, 
a legal arrangement between, as you see, the father who legally 
arranged with the son. You could even say the father 
covenanted to me a kingdom." That's a very legitimate passage. And in fact, a lot of other passages 
that we won't necessarily talk about where it talks about the 
Father assigning something to the Son, or the Son doing the 
will of the Father, or the Father's will that the Son is doing, or 
a people given to the Father, or a given to the Son by the 
Father. That's all covenant redemption language. And so I think Luke 
22 especially draws that out with this legal or arranging 
idea of that verbal form of covenant there in Luke 22-29. I also will 
draw your attention to John 6-35 as another form of this. There 
are many, many, many, many passages that talk about this covenant 
of redemption that we just can't deal with today, but John 6-35 
is another great one. John 6, 35. Jesus said to them, I am the 
bread of life. Whoever comes to me shall not 
hunger, and whoever believes in me shall never thirst. But 
I said to you that you have seen me and yet do not believe. All 
that the Father gives me will come to me, and whoever comes 
to me I will never cast out. For I have come down from heaven 
not to do my own will, but the will of Him who sent me. And 
this is the will of Him who sent me, that I should lose nothing 
of all that He has given me, but raise it up on the last day. 
For this is the will of my Father, that everyone who looks on the 
Son and believes in Him should have eternal life, and I will 
raise Him up on the last day. Especially, notice 37 and 38, 
all that the Father gives me will come to me. And whoever 
comes to me, I will never cast out. For I have come down from 
heaven, not to do my will, but the will of him who sent me." 
Covenant of Redemption language. It's also very much scattered 
throughout the Gospel of John. I'll draw your attention to one 
more passage, John chapter 17, the High Priestly Prayer. It's 
a wonderful, wonderful thing. I'm gonna read an extensive portion 
of it. 6 through 19, but it's a very, 
very wonderful thing to see. This is Christ praying to the 
Father. Chapter 17, verse 6. I have manifested 
your name to the people who you gave me out of this world. Yours 
they were and you gave them to me and they have kept your word. Now they know that everything 
you have given me is from you. For I have given them the words 
that you gave me and they have received them and have come to 
know in truth that I came from you. and they have believed that 
you sent me. I am praying for them, I'm not 
praying for the world, but for those whom you have given me, 
for they are yours. All mine are yours, and yours 
are mine, and I am glorified in them. and I am no longer in 
the world, but they are in the world, and I am coming to you, 
Holy Father, keep them in your name, which you have given me, 
that they may be one as we are one. While I was with them, I 
have kept them in your name, which you gave me. I have guarded 
them, and not one of them has been lost, except the son of 
destruction, that the scripture might be fulfilled. We'll stop 
there. But you see that same language, there's a special people 
that the Son has come to save. And that is, again, covenant 
language, pactum salutis language, where the Father gives a people 
to the Son, and the Son fulfills salvation for them. There are 
other passages. We're dealing with Ephesians 
1, 3 through 14 in the evening service when I'm preaching. Romans 
5 is another passage. Theologians also refer to Psalm 
2. Verse 7 and also Psalm 110, we just won't get into them today, 
but those are other passages that talk about the covenanting 
idea, or this covenant of redemption idea, where the Father seeks 
to give salvation, or give a people to the Son, or seeks to exalt 
the Son. Very wonderful, wonderful language. 
It is a doctrine, as you see, that's collated from a lot of 
different texts. It's not specifically found in 
one specific text, but it's very much a very, very wonderful doctrine 
that is very much in the Scripture. So we've seen the definition. 
We've seen some of its foundations. Now let's talk about how it relates 
to the covenant of works and the covenant of grace. What's 
the operating principle in the covenant of redemption? It is works. It is a works-based 
covenant. The son must work, do this, and 
live, do this, and fulfill salvation for people. Now, this is why 
I think Romans 5 talks about the covenant of redemption, because 
we talk about how we die in Adam and live in Christ as two federal 
heads. Christ functions as the federal 
head in the Covenant of Redemption. Adam functions as the federal 
head in the Covenant of Works. So we have the Covenant of Redemption 
in eternity. We have the Covenant of Works 
in history. And what that is is the Covenant of Works really 
is a mirror of the Covenant of Redemption, because the primary 
operating principle is works. But the parties in this are different. 
It's God and mankind, God and Adam, who's the federal head 
for mankind. God, Adam functions as that federal 
head. Again, it's works-based. Adam 
must do this and live. Its condition is perfect and 
personal obedience. So you start to see a wonderful 
framework set for when Christ will come in history. We see 
this covenant of works. And the reward for Adam is life. is life. Do this and live. It's that works-based idea. So 
that's why the two of them very much are related with one another. 
The covenant of works functions as that mirror to the covenant 
of redemption, which is very wonderful because it sets the 
stage for the covenant of grace. Because it sets the stage for 
the covenant of grace. So let us now look at the covenant 
of grace. As I said, and as our confession says, The covenant 
of grace is grounded in the pactam salutis. It's grounded in the 
covenant of redemption. But thankfully, the operating 
principle in the covenant of grace is, as it sounds, it's 
the covenant of grace. We see that in chapter 7 of our 
confession, paragraph 2. Man having brought himself under 
the curse of the law by his fall, it pleased the Lord to make a 
covenant of grace, wherein he freely offereth unto sinners 
life and salvation by Jesus Christ. requiring of them faith in him 
that they may be saved, and promising to give unto all those that are 
ordained unto eternal life his Holy Spirit to make them willing 
and able to believe. Who are the parties of the covenant 
of grace? God and sinners, with Christ our mediator. But notice 
the operating principle isn't works-based. Because Christ, 
who promised to be the surety or the fulfillment or to save 
sinners, to actively obey God's law, promised that in the covenant 
of redemption, so that we now might receive this covenant of 
grace by faith. We might receive this covenant 
of grace by faith. You see, God planned to save 
sinners in Christ in eternity, Adam comes, he sins, and that 
sets the platform for Christ to come in the gospel to save 
sinners in Christ, where now we are freely offered grace. 
It is truly a wonderful thing. And the reward is life and salvation 
in Christ. And if we know that both persons 
of the Trinity in the covenant of redemption are eternal and 
immutable, then certainly our eternity and salvation in Christ 
will not change. You see how the covenant of redemption 
gives us much and great assurance because of the work of Christ, 
because of this plan. That's been the plan all along, 
to save sinners in Christ, to exhibit the true love, to exhibit 
this true love. It's truly a wonderful thing 
when we really think about that covenant of redemption. and how 
in eternity, God in his goodness and his kindness sought to save 
sinners in Christ. And now one question I think, 
I know a Pato Baptist brought up to me when I was discussing 
this with him, is what about the Old Testament saints? And 
I think our Baptist Confession, chapter eight, verse six, deals 
with this very well. Although the price of redemption 
was not actually paid by Christ till after his incarnation, Yet 
the virtue, efficacy, and benefit thereof were communicated to 
the elect in all ages. Successively from the beginning 
of the world, and in and by those promises, types, and sacrifice 
wherein he was revealed. And signified to be the seed 
which should bruise the serpent's head, and the lamb slain from 
the foundation of the world, being the same yesterday, and 
today, and forever. So it's retroactive for the Old 
Testament saints. Old Testament saints are still 
saved by grace through faith in Christ alone. But it's retroactive 
based on Christ's work, if that makes sense. It's retroactive 
based on Christ's work. So Old Testament saints, there 
isn't a different dispensation of salvation. It is the same 
salvation throughout history, always in and through the work 
of the Lord Jesus Christ. Now, I want to highlight a couple 
of important things and why this is such an important doctrine 
for us. If I haven't, I'll just reiterate some of the things 
I've already said. Well, as I said, especially on Sunday night, it 
is the plan of redemption. It is the plan of salvation. 
You know, God plans, the Son accomplishes, and the Spirit 
points people to Christ, and He applies those benefits unto 
believers that Christ has procured or accomplished for those believers. 
Things like justification, things like sanctification, especially 
regeneration, when dead sinners are taken out of deadness and 
are brought into life. And so it really is this plan, 
and we can take assurance that as we preach and teach the Word 
of God day in and day out, regardless of the numbers that we see, regardless 
of the things especially that transpired on Friday, where people 
are calling good evil and evil good, that the triune God is 
bringing about His salvation, His redemption, through the means 
that He's prescribed. Namely, in and through the work 
of Christ, where we preach the truth, and the Spirit if he's 
willing to bless it, blesses that preaching to save sinners. 
We just must, churches must just keep doing what they're supposed 
to do and preach the truth because that has been the plan all along. To preach Christ and Him crucified 
that the Spirit might bring sinners out of darkness into marvelous 
light. So we can take assurance that we don't need to sell out 
and have programs and have feeder, and have songs, but we can have, 
we just must do what we're supposed to do, day in and day out, because 
that's the plan. And perhaps, so we see that plan, 
it's redemption for sinners in and through the work of Christ. 
But also I think it's very interesting for us as Baptists, because it 
highlights a very interesting thing, especially in our confession. 
Now, I'm going to relate this to the Westminster Confession, 
which is the one that's held by the Presbyterians, and the 
Savoy Declaration, which is by the Congregationalists. Remember, 
in England during the 17th century, there are three forms of Puritanism, 
Presbyterians, Congregationalists, and us as Baptists. And so we 
have those three distinct codifications or summaries of their doctrines. 
And so what's very, very, very interesting is the Westminster 
Confession is not very explicit. It's actually very implicit when 
it comes to the covenant of redemption. Notice in chapter 8, verse 1, 
after it says, his only begotten son, according to the covenant 
made between them both. That's not in the Westminster 
Confession, chapter 8, verse 1. That's not there. That's not in there, but the 
Savoy has it there. And us as Baptists, we have it 
there. So we're obviously seeming to draw an implication, or we're 
noticing the importance of the covenant of redemption, and we're 
adding it here. That's to say that certainly 
a lot of the Paedo-Baptist theologians still held to the Covenant of 
Redemption, just because it's not in their summary. Certainly 
they still held to it. Thomas Goodwin held to it. John 
Owen held to it. Other Paedo-Baptists held to 
it as well. But it's not codified, which 
is interesting. But specifically, notice Chapter 
7. Now, in our Chapter 7, that is 
where the biggest revision comes. And notice how it's specifically 
included in paragraph three of chapter seven, that the covenant 
of grace, about the middle, is founded on that eternal covenant 
transaction that was between the father and the son. It is 
founded on that eternal transaction between the Father and the Son. 
Very interesting. Why is it included? Why were 
the Baptists very aware of that? And why is it there? Now, you 
can speculate, but it's just interesting to note its importance, 
especially for us as Baptists, when it comes to covenant theology. But I think what it can do and 
what it does provide this covenant redemption is another weapon 
in our arsenal, I guess, against the idea of paedo-baptist theology. 
How many types of people are there in the world according 
to scripture? There's two types of people, the elect and the 
non-elect, or the elect and the reprobate. In paedo-baptist theology, 
they add a third category. We have the non-elect or outside 
the covenant community, then we have the covenant community, 
and then within that's the elect. So you can have people that aren't 
elect within the covenant community, mainly adding the idea of bringing 
their children into the covenant community. But I think the covenant 
of redemption, if it is the backdrop, provides us at least a consistent 
argument for credo baptism. Who are the promised people in 
the covenant of redemption? The promised people in the covenant 
of redemption that are given unto Christ are the elect. And 
so when we translate that, and if the Covenant of Redemption 
is the backdrop for the Covenant of Grace, then who are the parties 
in the Covenant of Grace? The parties in the Covenant of 
Grace are the elect only. Children aren't part of that 
covenant, aren't part of the elect, therefore they're not 
part of the Covenant of Grace. Certainly if a child believes 
and has faith and we see evidences of that, certainly then maybe 
we can conclude that they're part of the Covenant of Grace. 
But just because they're children of believers doesn't mean they're 
part of the covenant of grace. It's inconsistent. We have the 
elect given unto Christ in eternity, but then we have the elect and 
some extra people in the covenant of grace in history. So you see, 
it is a helpful thing for us to understand to give us consistency 
in knowing that God is saving the elect. and that he will draw 
the elect into that covenant of grace by faith and the elect 
only. Those who are the elect are the 
covenant community. Those who are elect are in the 
covenant of grace because of that eternal backdrop and eternal 
foundation where the elect are given unto Christ by the Father. 
Does that make sense? It also helps us combating Arminianism 
as well. And that's actually what one 
of the first theologians to use this term was doing, was arguing 
against Arminian theology. Because if Christ died for the 
whole world, this plan is a pretty bad plan, isn't it? And this 
plan doesn't work. It has failed because people 
have sinned, people die, and people go to hell. because they've 
sinned against the thrice holy God. And so we understand as 
well that God, out of His purpose and for His reasons, seeks to 
save a certain people. He seeks to save a specific people 
that He's given unto Christ in eternity, and that's the reward 
unto Christ. And so it's not the whole world 
that has been saved, but specifically the elect that were given unto 
Christ in the covenant of redemption. So it helps us in a lot of ways. 
Now, I'm not trying to be polemical, but it does help us be consistent 
in our understanding of covenant theology, especially with the 
covenant of grace, the covenant of redemption being the archetype 
or the prototypical covenant behind the covenant of grace. Now, we've seen the definition, 
we've seen its exegetical foundations, and now we've seen its importance, 
and I'll just close with a few lessons and reminders of it. 
Again, as I've said already, it is the plan of salvation. 
God plans, the Son accomplishes, and the Spirit does apply those 
benefits unto believers. Now, I want to highlight something, 
too, that there's a difference between a decree and an execution. 
That is, God decreed to justify sinners in Christ, but that We're 
not justified until in history we have faith in Christ, if that 
makes sense. God decrees to justify, but we 
aren't actually justified until we have faith in Christ. And 
so this application, these applications, or what I'm about to draw with 
applications, highlights something of the incarnation. The covenant 
of redemption really is, sets the stage for the rest of Theology, 
as it were, because we have the Incarnation in the Covenant of 
Redemption, what the Son must do. He must be born of a woman. 
He must be born under the law. We have justification. We see 
the active obedience of Christ. You know, planned that he would 
set forth himself, offer himself up to fulfill the law. Even the 
passive obedience that he would be that, he would bear the brunt 
of the punishment. So as we see that this sets the 
stage for a lot of other things in theology, that's what Charles 
Hodge tried to do in his systematic, is that this covenant of redemption 
does set the stage for everything else. And so we give us assurance 
in the incarnation is true, justification is true, and the Spirit will 
sanctify us as well, because we've been set apart. We're a 
specific people given unto the Son by the Father. And as I said 
throughout there, that it's security for us as the elect. Because 
God is immutable. He doesn't react to us. He's 
impassable. But he does bring about salvation 
in the way that he is prescribed to do it for his people. So it's 
truly a wonderful thing for us to understand. It's certainly 
one that is neglected. And it's certainly one that we 
need to talk about more. I've only scratched the surface 
on stuff that's out there on that. So hopefully that drives 
you to read some guys who are smarter than me. and who explained 
things probably better than me. But I just want to close with 
a quote from John Flavell. This is from his sermon on Isaiah 
53.12. Pastor Butler read it to me on 
Friday. It was truly, truly wonderful. 
What he does is he personifies the Father and the Son. And so 
he draws out this interaction. So here's what Flavell does, 
and here's this interaction between the Father and the Son. The Father. My son, here is a company of 
poor, miserable souls. They have utterly undone themselves, 
and now lie open to my justice. Justice demands satisfaction 
for them, or will satisfy itself in the eternal ruin of them. 
What shall be done for these souls? And thus Christ returns, 
O my Father, such is my love to and pity for them, that rather 
than they shall perish eternally, I will be responsible for them 
as their surety. Bring in all thy bills, that 
I may see what they owe thee. Lord, bring them all in. that 
there may be no after reckonings with them. At my hand shalt thou 
require it. I will rather choose to suffer 
thy wrath than they should suffer it. Upon me, my father, upon 
me be all their debt. the father, but my son, if thou 
undertake for them, thou must reckon to pay the last mite. 
Expect no abatements. If I spare them, I will not spare 
thee, the son. Content, father, let it be so. Charge it all upon me. I am able 
to discharge it. And though it prove a kind of 
undoing to me, though it impoverish all my riches, empty all my treasures, 
yet I am content to undertake it. Blush ungrateful believers. Oh, let shame cover your faces. 
Judge in yourself now. Hath Christ deserved that you 
should stand with him for trifles, that you should shrink at a few 
petty difficulties and complain? This is hard and that is harsh. 
Oh, if you knew the grace of our Lord Jesus Christ in this, 
his wonderful condescension for you, you could not do it. Amen. Praise God for the covenant of 
redemption, where he seeks the Father, willingly gives a people 
unto the Son and appoints the Son to be the mediator. And praise 
God for the Son, who willingly accomplishes and acts as our 
surety, who procures salvation for the elect in Christ Jesus. 
Amen. Well, let us pray. Dear Heavenly 
Father, we thank you for this day, Lord. We thank you for your 
goodness and your grace upon us. We thank you for your wonderful 
plan of salvation. We thank you that we can have 
assurance in and through the work of the Lord Jesus Christ. 
We thank you that in your plan, you sought to save many sinners, 
or you appointed many sinners unto Christ, Lord God. We thank 
you that Christ is our surety. We thank you that Christ is our 
mediator, the one who fulfilled the law in perfection, Lord God. God, forgive us of our sins. 
Forgive us now, even as believers, as we sin against you, Lord God, 
even in light of your wonderful grace towards us, Lord God. Give 
us strength and aid today. Help us to be attentive and awake 
during the service, for this is your plan of salvation, that 
you might proclaim the truth of Christ. I pray that you'd 
be with our brother, Pastor Butler, Give him strength and aid as 
he seeks to proclaim your truth, Lord God. Help him to know spirit 
is with him. And may you be glorified this 
day and help us to be refreshed and renewed for the work week. 
Amen.