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all the Israelites, and was the continuation of the particularistic line which began with Abraham.
In it God demands external obedience, and promises temporal blessings. The second was a
repetition of the covenant of works by the giving of a decalogue. And the last a renewal of the
covenant of grace, as it was established with Abraham, in the giving of the ceremonial law.
These views are all objectionable for more than one reason: (1) They are contrary to Scripture
in their multiplication of the covenants. It is un-Scriptural to assume that more than one
covenant was established at Sinai, though it was a covenant with various aspects. (2) They are
mistaken in that they seek to impose undue limitations on the decalogue and on the
ceremonial law. It is very evident that the ceremonial law has a double aspect; and it is clear
also that the decalogue, though placing the demands of the law clearly in the foreground, is
made subservient to the covenant of grace.
C. THE NEW TESTAMENT DISPENSATION.
Little need be said respecting the New Testament dispensation of the covenant. The following
points should be noted:
1. The covenant of grace, as it is revealed in the New Testament, is essentially the same as that
which governed the relation of Old Testament believers to God. It is entirely unwarranted to
represent the two as forming an essential contrast, as is done by present day
dispensationalism. This is abundantly evident from Rom. 4 and Gal. 3. If it is sometimes spoken
of as a new covenant, this is sufficiently explained by the fact that its administration differs in
several particulars from that of the Old Testament. The following points will indicate what is
meant.
2. The New Testament dispensation differs from that of the Old in that it is universal, that is,
extends to all nations. The covenant of grace was originally universal; its particularism began
with Abraham, and was continued and intensified in the Sinaitic covenant. This particularism,
however, was not intended to be permanent, but to disappear after it had served its purpose.
Even during the period of the law it was possible for Gentiles to join the people of Israel and
thus to share in the blessings of the covenant. And when Christ brought His sacrifice, the
blessing of Abraham flowed out to the nations; — those that were afar off were brought nigh.
3. The New Testament dispensation places greater emphasis on the gracious character of the
covenant. The promise is very much in the foreground. In fact, it is clearly brought out that in
the covenant of grace God freely gives what He demands. In this respect the new dispensation
connects up with the Abrahamic rather than with the Sinaitic covenant, as Paul clearly brings
out in Rom. 4 and Gal. 3. This does not mean, however, that there were no gracious promises
during the period of the law. When Paul in II Cor. 3 contrasts the ministry of the law with that of