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7.5 8.1

Of God’s Covenant with Man

Section 7.6

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.

See also in WSC: Q20 See also in WLC: Q30, Q35 Compare: The Fall and Original Sin, Christ the Mediator, The Covenant of Grace, Of God's Covenant
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.”

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 principles then as now. He was " the Lamb slain from the foundation of the world," Rom. iii. 25 ; "A propitiation for the sins that are past," Heb. ix. 15, He was promised to Adam and to Abraham as the Saviour of the world. Gen. iii. 15 ; xvli. 7 ; xxii. 18. He was symbolically exhibited and typically prophesied by all the ceremonial and especially by the sacrificial system of the temple. Col. ii. 17 ; Heb. x. 1-10. He was especially witnessed to as the Saviour from sin by all the prophets. Acts x. 43. (2.) Faith was the condition of salvation under the old dispensation in the same sense it is now. Heb. ii. 4; Ps. ii. 12. The Old Testament believers are set up for an example to those who are called to exercise faith under the New Testament. Rom. iv. ; Heb. xi. (3.) The same gracious promises of spiritual grace and eternal blessedness were administered then as now. Compare Gen. xvii. 7 with Matt. xxii. 32, and Gen. xxii. 18 with Gal. iii. 16. See, also, Isa. xliii. 25 ; Ps. xvi. 51 ; Ixxiii. 24-26 ; Ezek. xxxvi. 27 ; Job xix. 25-27 ; Dan. xii. 2, 3.

2d. Under the old dispensation the covenant of grace was administered with constantly increasing fulness and clearness (a) from Adam to Abraham, in the promise to the woman, Gen. iii. 15; the institution of bloody sacrifices, and the constant visible appearance and audible converse of Jehovah with his people. (6.) From Abraham to Moses the more definite promise given to Abraham (Gen. xvii. 7; xxii. 18), in the Church separated from the world, embraced in a special covenant, and sealed with the sacrament of circumcision, (c.) From Moses to Christ, the simple primitive rite of sacrifice developed into the elaborate ceremonial and significant symbolism of the temple service, the covenant enriched with new promises, the Church separated from the world by new barriers and sealed with the additional sacrament of the Passover.

god's covenant with man. 181

3d, The present dispensation of the covenant is superior to the former one — (a.) Because, while it was formerly administered by Moses, a servant, it is now administered visibly and immediately by Christ, a son in his own house. Heb. iii. 5, 6. (6.) The truth was then partly hid, partly revealed, in the types and symbols. Now it is revealed in clear history and didactic teaching, (c.) That revelation has been vastly increased, as well as rendered more clear, by the incarnation of> Christ and the mission of the Holy Ghost, [d.) That dispensation was so encumbered with ceremonies as to be comparatively carnal. The present dispensation is spiritual, (e.) That was confined to one people. The present dispensation, disembarrassed from all national organizations, embraces the whole earth. (/.) That method of administration was preparatory. The present is final, as far as the present order of the world is concerned. It will give way only to that eternal administration of the covenant which shall be executed by the Lamb in the new heavens and the new earth, when there shall " be gathered together in one all things in Christ, both which are in heaven and which are on earth.'' Eph. i. 10. More than this is not yet made known.

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. The Jewish and the Christian dispensation are meant by the first and second — the old and new covenant. — Heb. viii. 7, 13.

2. That believers who lived under the old dispensation, as well as those who live under the gospel, were saved by faith in Christ, and lived and died in the hope of a blessed immortality.

3. That the New Testament dispensation of the covenant of grace is, in many respects, superior to that which preceded the coming of Christ in the flesh. The present dispensation exceeds the past, in the superior clearness of its manifestations— in its substantial ratification by the death of Christ — in the more abundant outpouring of the Holy Spirit — in the introduction of a more spiritual form of worship, and in its extension to all nations.*

In concluding this chapter, let us I'eflect how admirably adapted the covenant of grace is to the situation of those who are ruined by the violation of the first covenant. Its condition being fulfilled by the glorious Surety, a full salvation is freely offered to the chief of sinners. But what will it avail us that this gracious covenant has been revealed, unless we obtain a personal interest in it, and are made partakers of its invaluable blessings? Let us, therefore, "take hold of God's covenant," and let us labour after the fullest evidence of our interest in this blessed covenant. Then, amid all the troubles of life, we may " encourage ourselves in the Lord our God ;" and, even when all other things fail us, Ave may experience that strong consolation which David enjoyed under his complicated trials, and in the immediate prospect of dissolution ; and to which he gave utterance in these his last words : " Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure ; tliis is all my salvation, and all my desire."

* The sameness of the covenant of grace under both di^^pensations, the blessings and defects of the Old Testament, and thesiiperior advantages of the New, are fully discussed by Calvin (Institutes, book ii., ch. 9- II), and by Witsius (Economy of the Covenants, book iv., ch. 11, 12, 13, 15).

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7.5 8.1

Chapter 7: Of God's Covenant with Man

The covenant of works and the covenant of grace

Of God’s Covenant with Man

Section 7.1

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.

Of God’s Covenant with Man

Section 7.2

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.

Of God’s Covenant with Man

Section 7.3

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.

Of God’s Covenant with Man

Section 7.4

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.

Of God’s Covenant with Man

Section 7.5

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.

Of God’s Covenant with Man

Section 7.6

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.