a particular people. Abraham is promised a seed and a land, although he would not see its fruition within his own lifetime. The Book of Hebrews explains that he was looking to a better and heavenly land, a city with foundations, whose builder and architect is God (11:8–16). The Apostle Paul writes that the promised seed refers in particular to Christ (Galatians 3:16). The Abrahamic covenant is Exclusive: it is only for Abraham and his (spiritual) descendants. Genesis 17:7 Everlasting: it is not replaced by any later covenant. Genesis 17:7 Accepted by faith. Genesis 15:6 The external sign of entering into the Abrahamic covenant was circumcision. Genesis 17:10, but it has to be matched by an internal change, the circumcision of the heart. Jeremiah 4:4, Philippians 3:3 According to Paul, since the Abrahamic covenant is eternal, the followers of Christ are "children of Abraham" and therefore part of this covenant through faith. "Understand, then, that those who have faith are children of Abraham." Galatians 3:7 According to covenant theology, Paul makes it clear that baptism is the external sign of faith in Christ ("…you were baptized into Christ…"), and that through faith in Christ the believer is part of the Abrahamic covenant ("Abraham's seed"). This provides the basis for the doctrine that baptism is the New Testament sign of God's covenant with Abraham, Galatians 3:26. Non-covenantal theology does not teach that the Abrahamic Covenant is inherited by gentiles, and thus presents a different view of baptism. Romans 11 teaches disobedient Jews are broken off of the family tree of Abraham. It is only after the full number of the Gentiles have been grafted into Abraham's family tree that God will pour out His mercy on the people of Israel. Mosaic covenant The Mosaic covenant, found in Exodus 19–24 and the book of Deuteronomy, expands on the Abrahamic promise of a people and a land. Repeatedly mentioned is the promise of the Lord, "I will be your God and you will be my people" (cf. Exodus 6:7, Leviticus 26:12), particularly displayed as His glory-presence comes to dwell in the midst of the people. This covenant is the one most in view when referring to the Old Covenant. Although it is a gracious covenant beginning with God's redemptive action (cf. Exodus 20:1–2), a layer of law is prominent. Concerning this aspect of the Mosaic Covenant, Charles Hodge makes three points in his