Study Reformed

7.1. Of God’s Covenant with Man

The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God’s part, which He hath been pleased to express by way of covenant.

Proof texts

Isa. 40:13, 14, 15, 16, 17 — [13] Who has measured the Spirit of the LORD, or what man shows him his counsel? [14] Whom did he consult, and who made him understand? Who taught him the path of justice, and taught him knowledge, and showed him the way of understanding? [15] Behold, the nations are like a drop from a bucket, and are accounted as the dust on the scales; behold, he takes up the coastlands like fine dust. [16] Lebanon would not suffice for fuel, nor are its beasts enough for a burnt offering. [17] All the nations are as nothing before him, they are accounted by him as less than nothing and emptiness.
Job. 9:32, 33 — [32] For he is not a man, as I am, that I might answer him, that we should come to trial together. [33] There is no arbiter between us, who might lay his hand on us both.
1 Sam. 2:25 — [25] If someone sins against a man, God will mediate for him, but if someone sins against the LORD, who can intercede for him?” But they would not listen to the voice of their father, for it was the will of the LORD to put them to death.
Ps. 113:5, 6 — [5] Who is like the LORD our God, who is seated on high, [6] who looks far down on the heavens and the earth?
Ps. 100:2, 3 — [2] Serve the LORD with gladness! Come into his presence with singing! [3] Know that the LORD, he is God! It is he who made us, and we are his; we are his people, and the sheep of his pasture.
Job. 22:2, 3 — [2] “Can a man be profitable to God? Surely he who is wise is profitable to himself. [3] Is it any pleasure to the Almighty if you are in the right, or is it gain to him if you make your ways blameless?
Job 35:7, 8 — [7] If you are righteous, what do you give to him? Or what does he receive from your hand? [8] Your wickedness concerns a man like yourself, and your righteousness a son of man.
Luke 17:10 — [10] So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’”
Acts 17:24, 25 — [24] The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, [25] nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything.

For discussion

The Assembly cited Isa. 40:13, 14, 15, 16, 17 in support of this answer. Read it in context — how does it bear on what is claimed here?
9 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q12 treats the same ground. What does it add, and why might it put things differently?
WSC Q20 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q12 · WSC Q20 · WLC Q20 · WLC Q30 · WLC Q31 · HC Q29 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · SC60 2.2 · IAR 4.5 · SHC 2.3 · SHC 2.4

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): These Sections teach the following propositions : 1st. The duty which an intelligent creature owes its Creator is essential and inalienable from its being. 2d. The enjoyment of the Creator's fulness and love by the creature, however, is a matter of free and sovereign grace, depending solely on the will of the Creator. 3d. In the case of men and angels, God has been pleased to promise this transcendent benefit upon certain conditions, which conditional promise is called a covenant. 4th. In the first covenant that concerned mankind, God dealt with Adam as the representative of all his descendants. 5th. The promise of this covenant was life ; the condition of it perfect and personal obedience. 1st. The duty which…

An Exposition of the Confession of Faith (Robert Shaw): Man is naturally and necessarily under a law to God. This results from the necessary and unalterable relation subsisting between God and man, as the one is the Creator, and the other his creature. God might, therefore, if he had pleased, demanded all possible obedience of man, without making any promise securing his establishment in a state of innocence and enjoyment, and his advancement to a state of still higher felicity, as the reward of his obedience. And though man had gone tlirough a long course of obedience, without a single failure, he could not have laid his Creator under any obligation to him, or been entitled to any recompense. But God graciously condescended to deal with man by way…

7.2. Of God’s Covenant with Man

The first covenant made with man was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience.

Proof texts

Gal. 3:12 — [12] But the law is not of faith, rather “The one who does them shall live by them.”
Rom. 10:5, Rom. 5:12–20 — [5] For Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them.
Gen. 2:17 — [17] but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”
Gal. 3:10 — [10] For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.”

For discussion

The Assembly cited Gal. 3:12 in support of this answer. Read it in context — how does it bear on what is claimed here?
4 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q12 treats the same ground. What does it add, and why might it put things differently?
WSC Q20 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q12 · WSC Q20 · WLC Q30 · WLC Q31 · WLC Q33 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · HC Q29 · 1689 7.1 · 1689 7.2 · 1689 7.3 · SD 7.1 · SD 7.2 · SD 7.3 · SD 7.4 · SD 7.5 · IAR 4.5 · SC60 2.2 · SHC 2.3 · SHC 2.4 · IAR 5.1 · IAR 5.2 · IAR 5.3 · IAR 5.4 · IAR 5.5 · SC60 3.1 · SHC 3.2

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): These Sections teach the following propositions : 1st. The duty which an intelligent creature owes its Creator is essential and inalienable from its being. 2d. The enjoyment of the Creator's fulness and love by the creature, however, is a matter of free and sovereign grace, depending solely on the will of the Creator. 3d. In the case of men and angels, God has been pleased to promise this transcendent benefit upon certain conditions, which conditional promise is called a covenant. 4th. In the first covenant that concerned mankind, God dealt with Adam as the representative of all his descendants. 5th. The promise of this covenant was life ; the condition of it perfect and personal obedience. 1st. The duty which…

An Exposition of the Confession of Faith (Robert Shaw): Man is naturally and necessarily under a law to God. This results from the necessary and unalterable relation subsisting between God and man, as the one is the Creator, and the other his creature. God might, therefore, if he had pleased, demanded all possible obedience of man, without making any promise securing his establishment in a state of innocence and enjoyment, and his advancement to a state of still higher felicity, as the reward of his obedience. And though man had gone tlirough a long course of obedience, without a single failure, he could not have laid his Creator under any obligation to him, or been entitled to any recompense. But God graciously condescended to deal with man by way…

7.3. Of God’s Covenant with Man

Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the 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 life His Holy Spirit, to make them willing and able to believe.

Proof texts

Gal. 3:21 — [21] Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law.
Rom. 8:3 — [3] For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,
Rom. 3:20, 21 — [20] For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. [21] But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it —
Gen. 3:15 — [15] I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”
Isa. 42:6 — [6] “I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations,
Mark 16:15, 16 — [15] And he said to them, “Go into all the world and proclaim the gospel to the whole creation. [16] Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.
John 3:16 — [16] “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
Rom. 10:6, 9 — [6] But the righteousness based on faith says, “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) [9] because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
Gal. 3:11 — [11] Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.”
Ezek. 36:26, 27 — [26] And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. [27] And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.
John 6:44, 45 — [44] No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. [45] It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me —

For discussion

The Assembly cited Gal. 3:21 in support of this answer. Read it in context — how does it bear on what is claimed here?
11 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q20 treats the same ground. What does it add, and why might it put things differently?
WLC Q31 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q20 · WLC Q31 · WLC Q32 · WLC Q30 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · HC Q29 · 1689 7.1 · 1689 7.2 · 1689 7.3 · SD 7.1 · SD 7.2 · SD 7.3 · SD 7.4 · SD 7.5 · IAR 4.5 · SC60 2.2 · SHC 2.3 · SHC 2.4 · IAR 5.1 · IAR 5.2 · IAR 5.3 · IAR 5.4 · IAR 5.5 · SC60 3.1 · SHC 3.2

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): these Sections teaches how that same covenant is administered by Christ to his people. The doctrine of our Standards and of Scripture may be stated in the following propositions : 1st. At the basis of human redemption there is an eternal covenant or personal counsel between the Father, representing the entire Godhead, and the Son, who is to assume in the fulness of time a human element into his peTBon, and to represent all his elect as their Mediator and Surety. The Scriptures make it very plain that the Father and Son had a definite understanding (a) as to who were to be saved, (6) as to what Christ must do in order to save them, (c) as to how…

An Exposition of the Confession of Faith (Robert Shaw): In entering upon the exposition of this section, it is proper to remark, that, at the period when our Confession was framed, it was generally held by the most eminent divines, that there are two covenants connected with the salvation of men, which they called the covenant of redemption, and the covenant of grace; the former made with Christ from everlasting, the latter made with sinners in time ; the righteousness of Christ being the condition of the former, and faith the condition of the latter covenant. This distinction, we conceive, has no foundation in the Sacred Scriptures, and it has long since been abandoned by all evangelical divines. The first Adam is said to have been a. figure of…

7.4. Of God’s Covenant with Man

This covenant of grace is frequently set forth in Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.

Proof texts

Heb. 9:15, 16, 17 — [15] Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. [16] For where a will is involved, the death of the one who made it must be established. [17] For a will takes effect only at death, since it is not in force as long as the one who made it is alive.
Heb. 7:22 — [22] This makes Jesus the guarantor of a better covenant.
Luke 22:20 — [20] And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.
1 Cor. 11:25 — [25] In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”

For discussion

The Assembly cited Heb. 9:15, 16, 17 in support of this answer. Read it in context — how does it bear on what is claimed here?
4 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q20 treats the same ground. What does it add, and why might it put things differently?
WLC Q32 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q20 · WLC Q32 · WLC Q34 · WLC Q30 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · HC Q29 · 1689 7.1 · 1689 7.2 · 1689 7.3 · SD 7.1 · SD 7.2 · SD 7.3 · SD 7.4 · SD 7.5 · IAR 4.5 · SC60 2.2 · SHC 2.3 · SHC 2.4 · IAR 5.1 · IAR 5.2 · IAR 5.3 · IAR 5.4 · IAR 5.5 · SC60 3.1 · SHC 3.2

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): these Sections teaches how that same covenant is administered by Christ to his people. The doctrine of our Standards and of Scripture may be stated in the following propositions : 1st. At the basis of human redemption there is an eternal covenant or personal counsel between the Father, representing the entire Godhead, and the Son, who is to assume in the fulness of time a human element into his peTBon, and to represent all his elect as their Mediator and Surety. The Scriptures make it very plain that the Father and Son had a definite understanding (a) as to who were to be saved, (6) as to what Christ must do in order to save them, (c) as to how…

An Exposition of the Confession of Faith (Robert Shaw): In the authorised English version of the New Testament, the covenant of grace is frequently designated a testament; and it is generally admitted, that the original word signifies both a covenant and a testament. There is, at least, one passage in which it is most properly rendered testament, namely, Heb. ix. 16, 17. Some learned critics, indeed, have stienuously contended against the use of that term even in * Confession, ch. xi., 2. t The Larger Cateciiism, Quest. 73. this passage ; but the great majority allow that the common translation is unexceptionable.*

7.5. Of God’s Covenant with Man

This covenant was differently administered in the time of the law, and in the time of the gospel: under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come: which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah, by whom they had full remission of sins, and eternal salvation; and is called, the Old Testament.

Proof texts

2 Cor. 3:6, 7, 8, 9. — [6] who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. [7] Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses' face because of its glory, which was being brought to an end, [8] will not the ministry of the Spirit have even more glory? [9] For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory.
Heb. 8, 9, 10 chapters
Rom. 4:11 — [11] He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well,
Col. 2:11, 12 — [11] In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, [12] having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.
1 Cor. 5:7 — [7] Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.
1 Cor. 10:1, 2, 3, 4 — [1] For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, [2] and all were baptized into Moses in the cloud and in the sea, [3] and all ate the same spiritual food, [4] and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ.
Heb. 11:13 — [13] These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth.
John 8:56 — [56] Your father Abraham rejoiced that he would see my day. He saw it and was glad.”
Gal. 3:7, 8, 9, 14 — [7] Know then that it is those of faith who are the sons of Abraham. [8] And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” [9] So then, those who are of faith are blessed along with Abraham, the man of faith. [14] so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

For discussion

The Assembly cited 2 Cor. 3:6, 7, 8, 9. in support of this answer. Read it in context — how does it bear on what is claimed here?
9 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q20 treats the same ground. What does it add, and why might it put things differently?
WLC Q33 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q20 · WLC Q33 · WLC Q34 · WLC Q30 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · HC Q29 · 1689 7.1 · 1689 7.2 · 1689 7.3 · SD 7.1 · SD 7.2 · SD 7.3 · SD 7.4 · SD 7.5 · IAR 4.5 · SC60 2.2 · SHC 2.3 · SHC 2.4 · IAR 5.1 · IAR 5.2 · IAR 5.3 · IAR 5.4 · IAR 5.5 · SC60 3.1 · SHC 3.2

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): These Sections teach — 1st. That the covenant of grace has from the beginning remained in all essential respects the same, in spite of all outward changes in the mode of its administration. 2d. That under the old dispensation, this covenant was administered chiefly by types and symbolical ordinances, signifying beforehand a Christ to come, and this administration was almost exclusively confined to the Jewish nation. 3d. That the new dispensation of this covenant is characterized by its superior simplicity, clearness, fulness, certainty, spiritual power and range of application. 1st. The covenant administered in both dispensations is in all essential respects the same. (1.) Christ was the Saviour of men before his advent, and he saved them on the same…

An Exposition of the Confession of Faith (Robert Shaw): The doctrines laid down in these sections are the following:— 1. That there are not two covenants of grace, diifering in * The reader will find a summary of the views of critics on this subject in a long and able article by Dr Eraser, appended to his Translation of Witsius* Dissertations on the Apostles' Creed, vol. i., note 42. The learned Professor Stuart of Andover (in his Commentary on the Hebrews) also mentions the commentators who prefer the word covenant in the p;tssap;e referred to, arid declares that " his difficulties in admitting it are insuperable." 04 CONFESSION OF FAITH. [^CHAP. VII. substance, but that the Old and New Testament economies are only two dispensations of the same covenant…

7.6. Of God’s Covenant with Man

Under the gospel, when Christ, the substance, was exhibited, the ordinances in which this covenant is dispensed are the preaching of the Word, and the administration of the sacraments of Baptism and the Lord’s Supper: which, though fewer in number, and administered with more simplicity, and less outward glory; yet, in them, it is held forth in more fulness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles; and is called the New Testament. There are not therefore two covenants of grace, differing in substance, but one and the same, under various dispensations.

Proof texts

Col. 2:17 — [17] These are a shadow of the things to come, but the substance belongs to Christ.
Matt. 28:19, 20 — [19] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, [20] teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
1 Cor. 11:23, 24, 25 — [23] For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, [24] and when he had given thanks, he broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” [25] In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”
Heb. 12:22–28 — [1] Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, [2] looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. [3] Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted. [4] In your struggle against sin you have not yet resisted to the point of shedding your blood. [5] And have you forgotten the exhortation that addresses you as sons? “My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. [6] For the Lord disciplines the one he loves, and chastises every son whom he receives.” [7] It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? [8] If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. [9] Besides this, we have had earthly fathers who disciplined us and we respected them. Shall we not much more be subject to the Father of spirits and live? [10] For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness. [11] For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it. [12] Therefore lift your drooping hands and strengthen your weak knees, [13] and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. [14] Strive for peace with everyone, and for the holiness without which no one will see the Lord. [15] See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; [16] that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. [17] For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears. [18] For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest [19] and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. [20] For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” [21] Indeed, so terrifying was the sight that Moses said, “I tremble with fear.” [22] But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, [23] and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, [24] and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. [25] See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much less will we escape if we reject him who warns from heaven. [26] At that time his voice shook the earth, but now he has promised, “Yet once more I will shake not only the earth but also the heavens.” [27] This phrase, “Yet once more,” indicates the removal of things that are shaken — that is, things that have been made — in order that the things that cannot be shaken may remain. [28] Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, [29] for our God is a consuming fire.
Jer. 31:33, 34 — [33] For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. [34] And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.”
Matt. 28:19 — [19] Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Eph. 2:15, 16, 17, 18, 19 — [15] by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, [16] and might reconcile us both to God in one body through the cross, thereby killing the hostility. [17] And he came and preached peace to you who were far off and peace to those who were near. [18] For through him we both have access in one Spirit to the Father. [19] So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God,
Luke 22:20 — [20] And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.
Gal. 3:14, 16 — [14] so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith. [16] Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.
Rom 3:21, 22, 23, 30 — [21] But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it — [22] the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: [23] for all have sinned and fall short of the glory of God, [30] since God is one — who will justify the circumcised by faith and the uncircumcised through faith.
Ps. 32:1 with Rom. 4:3, 6, 16, 17, 23, 24
Heb. 13:8 — [8] Jesus Christ is the same yesterday and today and forever.
Acts 15:11 — [11] But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

For discussion

The Assembly cited Col. 2:17 in support of this answer. Read it in context — how does it bear on what is claimed here?
13 passages are cited here. Which does the most work, and is anything claimed that the proofs do not obviously carry?
WSC Q20 treats the same ground. What does it add, and why might it put things differently?
WLC Q35 treats the same ground. What does it add, and why might it put things differently?

Read alongside

WSC Q20 · WLC Q35 · WLC Q30 · BC 5.2 · BC 5.3 · BC 5.4 · BC 5.5 · BC 5.6 · HC Q29 · 1689 7.1 · 1689 7.2 · 1689 7.3 · SD 7.1 · SD 7.2 · SD 7.3 · SD 7.4 · SD 7.5 · IAR 4.5 · SC60 2.2 · SHC 2.3 · SHC 2.4 · IAR 5.1 · IAR 5.2 · IAR 5.3 · IAR 5.4 · IAR 5.5 · SC60 3.1 · SHC 3.2

Leader's notes

A Commentary on the Confession of Faith (A.A. Hodge): These Sections teach — 1st. That the covenant of grace has from the beginning remained in all essential respects the same, in spite of all outward changes in the mode of its administration. 2d. That under the old dispensation, this covenant was administered chiefly by types and symbolical ordinances, signifying beforehand a Christ to come, and this administration was almost exclusively confined to the Jewish nation. 3d. That the new dispensation of this covenant is characterized by its superior simplicity, clearness, fulness, certainty, spiritual power and range of application. 1st. The covenant administered in both dispensations is in all essential respects the same. (1.) Christ was the Saviour of men before his advent, and he saved them on the same…

An Exposition of the Confession of Faith (Robert Shaw): The doctrines laid down in these sections are the following:— 1. That there are not two covenants of grace, diifering in * The reader will find a summary of the views of critics on this subject in a long and able article by Dr Eraser, appended to his Translation of Witsius* Dissertations on the Apostles' Creed, vol. i., note 42. The learned Professor Stuart of Andover (in his Commentary on the Hebrews) also mentions the commentators who prefer the word covenant in the p;tssap;e referred to, arid declares that " his difficulties in admitting it are insuperable." 04 CONFESSION OF FAITH. [^CHAP. VII. substance, but that the Old and New Testament economies are only two dispensations of the same covenant…