7.4 Section V, VI
Section V.—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. Section VI.—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 fullness, 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.
Exposition The doctrines laid down in these sections are the following:—
1. That there are not two covenants of grace, differing in 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 reflect 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, we 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; this is all my salvation, and all my desire."