Tim and Carlos had me back on Semper Reformanda Radio to explain why I was asking so many questions about Patrick Hines’ view of the Mosaic Covenant in a debate about baptism. We discussed R. Scott Clark, John Murray, the OPC Report, 17th century diversity, and more.
Below is a summary of the confessionally (WCF) acceptable way that the Mosaic law may be understood, according to the OPC Report on Republication. I believe that they have accurately explained the meaning of the substance/administration distinction according to the WCF. They have also drawn out a necessary conclusion regarding Lev. 18:5 that was not necessarily drawn out by all who have historically held to Westminster’s version of covenant theology.
- “it is basic to our confession’s presentation of covenant theology to distinguish between the substance and administration [accidents] of the covenant of grace”
- “the confession allows for an administrative republication of the covenant of works” [not a substantial republication]
- “if church officers subscribing to the system of theology contained in our confessional standards refer to the Mosaic administration as a covenant of works in some sense, it would seem that there must be qualifiers added to explain what is and is not meant by the use of this terminology… The qualifiers that your committee recommends can be found at the conclusion of our report.”
In this report, we have identified two basic senses of republication: substantial and administrative. Administrative republication is consistent with our standards in that it coherently maintains that the Mosaic covenant is in substance a covenant of grace. Examples of administrative republication include declarative, material, and misinterpretive republications, as well as an indirect, redemptive reenactment of Adam’s sin and exile (as described in our report).
Views of substantial republication which are theologically inconsistent with our standards include: pure and simple republications, subservient republications, mixed republications, and a direct, non-redemptive reenactment of Adam’s pre-fall covenantal probation.
Administrative Republication (compatible with WCF)
administration: By “administration” of the covenant of grace, covenant theologians denote the outward means by which, or a redemptive era in which, the benefits of Christ’s redemption are communicated to the elect. Thus, while the covenant of grace is the same in substance in the old and new covenants, it is administered differently in the old covenant age of promise (e.g., through promises, types and sacrifices) than in the new covenant age of fulfillment and the advent of Christ (cf. WCF 7.5; 8.6).
administrative republication: republication occurs when the covenant of works is declared (but not made) or materially present in the administration of the covenant of grace. However, there is not a substantial republication of the covenant of works as the way of obtaining eternal life through perfect obedience.
declarative republication: the covenant of works broken with Adam is declared at Mt. Sinai to communicate the grace of conviction of sin, and function antecedently as a schoolmaster to lead Israel to Christ.
material republication: a second promulgation of a works principle that operates without reference to redemptive grace at any point or any level.
misinterpretation principle: the notion that Paul, in texts such as Gal 3 and Rom 10:4–5, is refuting a Jewish misinterpretation of the law (namely, that the Mosaic law contained a substantial republication of the covenant of works).
misinterpretive republication: the idea that the covenant of works is not actually republished in a substantial sense in the Mosaic covenant but is present only in the misunderstanding of those who opposed Paul’s teaching of a substantially gracious Mosaic covenant. Hence, the language of contrast between the Abrahamic and Mosaic covenants rests in the minds of Paul’s opponents, but not in Paul’s actual theology.
accidental republication: in this understanding of republication the covenant of works is present in the Mosaic covenant merely as a byproduct of God’s intention and design. For example, it can be a byproduct of the misinterpretation theory. This would mean that there is no substantial republication of the covenant of works per se in the Mosaic covenant, but that such a republication is mistakenly perceived to be present through misunderstanding by the interpreter.
indirect redemptive reenactment: language that describes the way that Israel’s sin and exile from Canaan as a typological Son (Exod 4:23) recapitulates in a context adjusted to sin and redemptive typology Adam’s sin and exile from Eden (Gen 3:22ff.). This view would also construe the works principle operative in Israel at the national level as a redemptively recalibrated principle, differing in substance from yet similar in function to the prelapsarian works principle in Eden. As such, the redemptive works principle that applies to national Israel tethers typical land maintenance to Israel’s corporate fidelity to the Lord under the covenant of grace. [“Just as an individual who turns apostate loses eschatological inheritance, so national Israel in apostasy loses the typal kingdom-inheritance in Canaan. This reality can be helpfully understood in terms of the analogy with church discipline of individuals—the difference being that Israel experiences a sort of corporate form of church disciple focused to the loss of the typico-symbolic inheritance land of Canaan… This, as we have seen, comprises the essence of the works principle relative to judgment in the typal kingdom.”]
recapitulative republication: the idea that national Israel’s sin and exile from Canaan functions to present in typological forms adjusted to redemptive history the sin and exile of Adam from Eden.
Substantial Republication (incompatible with WCF)
substance: in covenant theology, a discussion of the “substance” of God’s covenant involves the essential nature of, and/or condition of, the covenant. The covenant of grace promises eternal life and salvation through faith in Christ. The covenant of works promises eternal life on the condition of perfect, personal, exact and entire obedience to God’s moral law.
substantial republication: the view that the Mosaic covenant is essentially characterized as a works arrangement in terms of its fundamental principle or condition. A substantial republication of the covenant of works would therefore be different in kind from the covenant grace. [“Is the Mosaic covenant itself a covenant of works, a covenant of grace, or something else? At other times, the question was asked relatively, focusing on the relationship between the old and new covenants. Is the Mosaic covenant the same in substance as the Abrahamic and new covenant administrations of the covenant of grace? Whatever the approach, the focus was same: identifying the substance of the Mosaic covenant. The key question turns on whether there is a substantial difference between the Mosaic covenant and the covenant of grace… [The idea] that the Sinai covenant is in substance or kind a covenant of works in contrast to a covenant of grace. The language utilized to express this fact has been varied, but (on this reading) produces a similar theological result. The nature of the Mosaic covenant is said to be “legal” or governed by a works principle in contrast to grace; it is said to be a different covenant that is different in kind from characteristically gracious Abrahamic covenant; it is said to be a covenant that is itself not gracious; or that it places Israel under an arrangement that is fundamentally similar or analogous to the original covenant of works with Adam. Put absolutely, the Sinai covenant itself is therefore substantially not a covenant of grace, but a distinct covenantal arrangement governed by a works principle. Put relatively, this language means that the Sinai covenant and the Abrahamic and new covenant are not really the same covenant differing only in degree or circumstances, but in substance or essence.”]
subservient covenant: the view that the Mosaic covenant in substance, and at the national level as opposed to the individual level, promises temporal life in Canaan upon condition of perfect obedience to the moral, ceremonial, and judicial laws.
direct, non-redemptive reenactment: on the reading of Kline as advocate of substantial republication, this view would understand the Mosaic covenant to enshrine a non-redemptive works principle that is republished from the prelapsarian covenant with Adam and thereby places Israel under what is in substance a covenant of works relative to land retention.
Measured by our historical taxonomy, the idea that the Mosaic covenant is in substance or kind a “works” covenant, but at the same time an aspect of the administration of the covenant of grace, seems to create a hybrid position that combines elements of positions that viewed themselves as alternatives to one another. Simply stated, there were really only two categorical options for speaking of the Mosaic covenant within the systemic framework of historic Reformed covenant theology, with various other possible permutations under each.
The Mosaic covenant was either a covenant of grace that differed only in administration from the Abrahamic and new covenants (among others), or it was a substantially distinct covenant that stood in essential contrast to grace.
works principle: In Kline’s writings, a “works principle” is, on an administrative reading, a covenantal feature that tethers the acquisition or loss of a promised inheritance to the representative obedience or disobedience of a sinless federal head (Adam or Christ), a believer (e.g., Abraham), or a nation (Israel). As such, the works principle is not identical to the covenant of works with Adam, because it can operate in both pre-redemptive and redemptive settings. A works principle, on a substantial reading of Kline, would denote the reappearance of a graceless principle of Adamic probation, set in substantial contrast to redemptive grace, that is applied at the typological level to the nation of Israel. [“A fourth phrase commonly associated with the discussion of republication is the “works principle.” When defining the works principle, it is first important to distinguish it from what it is not. It is not identical to the idea of retribution as discussed in biblical studies. Retribution can be stated simply as the notion that God rewards the good that men do and punishes their evil… a works principle, broadly and strictly conceived as it relates to republication, is not merely a discussion about the retributive principle found in the Scriptures. Broadly defined, a works principle is merely communicating obligations with sanctions.”]
Leviticus 18:5, the Works Principle, and Apostasy: Corporate and Individual
Apostasy occurs when an individual in the new covenant fails to appropriate the indicative of the gospel and walk by faith working in love (cf. Rom 1:5; Gal 5:6). The individual is cut off from the covenant community, invoking the curse sanction of the covenant, and loses eschatological inheritance.
Put a bit differently, blessing in the new covenant operates within the contingent confidence of one who, by virtue of Spirit-wrought union with Christ, walks by faith and not by sight. This may be expressed in confessional language as “improving our baptism” by faith and obedience in union and communion with Christ (cf. LC 167). Kline speaks of a form of conditionality that appends to the covenant of grace, due to the fact that the Lord’s demand for holiness is consistent in its expression. The sacraments of circumcision and baptism, while holding forth the promised indicative, do so in such a way that the demands for consecration and holiness are escalated and perfected. Finally, and underwriting these points, Kline appeals to the dual sanctions of the covenant of grace, both in its old and new covenant administrations.
Let us now briefly extend this discussion, using Kline’s sacramental theology to guide us. Explaining Israel’s exile and loss of national election in relation to apostasy under the covenant of grace, we can say that circumcision has a judgment function when applied to the “uncircumcised heart” of national Israel in a manner similar to the way it has a judgment function in relation to an “uncircumcised heart” of an individual within Israel (or in the Abrahamic or new covenant). Moses and the prophets appeal to the fact that Israel as a nation has an uncircumcised heart (Deut 10:16; Jer. 4:4). This uncircumcision brings the nation under the threatened sanctions of the covenant in a manner analogous to the way that an uncircumcised heart brings an individual under the threatened sanction of the covenant of grace. In both instances, there is a threatened sanction—a judgment according to sinful works—that is expressed.
Where, then, is the difference? The difference between national Israel and the individual in the new covenant is that Israel as a nation bears the curse sanction of circumcision at a typico-symbolic level. The substance of that reality consists in Israel’s apostasy invoking the curse sanction of circumcision in a unique, typological setting whereby the nation forfeits the typal kingdom. Just as an individual who turns apostate loses eschatological inheritance, so national Israel in apostasy loses the typal kingdom-inheritance in Canaan. This reality can be helpfully understood in terms of the analogy with church discipline of individuals—the difference being that Israel experiences a sort of corporate form of church disciple focused to the loss of the typico-symbolic inheritance land of Canaan.
This, as we have seen, comprises the essence of the works principle relative to judgment in the typal kingdom. In both instances, the apostate, whether individual or national, is judged according to a principle of works. Failure to demonstrate appropriate fidelity to the Lord, whether individual or national, results in a judgment to be borne by the individual or nation, the latter being in the form of exile from Canaan. And insofar as Israel bears the threatened circumcision curse at the national level, there is a repetition of sin in the likeness of Adam and a repudiation of the faith-obedience of Abraham. The uniqueness of Israel’s apostasy turns on the fact that judgment expresses itself in the form of typological land loss, which adds a unique feature to Israel’s national apostasy that in the final analysis redemptive-historically reenacts the sin and exile of Adam.
This theme of covenantal judgment continues with the sacramental significance of baptism in the new covenant. Baptism, like circumcision, brings dual sanctions into view.
The idea that the Mosaic Covenant is different in substance from the Abrahamic and/or New Covenants is contrary to the WCF. If the condition of the Mosaic Covenant differs from the condition of the Abrahamic/New Covenant, then it differs in substance. According to the WCF, the condition of the Abrahamic/New Covenant of Grace is faith in Christ. Therefore, according to the WCF, the condition of the Mosaic Covenant is also faith in Christ. The Mosaic Covenant offers the land of Canaan as a type of heaven. It was received and retained through faith in Christ. The dual sanctions (blessings and curses) of the Mosaic Covenant (Deut 28) are sanctions of the Covenant of Grace and are included in every administration of the Covenant of Grace, including the New. Leviticus 18:5 epitomizes these dual sanctions. In its original context, Leviticus 18:5 states the condition of the Covenant of Grace: a “redemptive works principle.” This obedience to the law is not contrary to faith, it is of faith. Paul’s quotation of Leviticus 18:5 in “texts such as Gal 3 and Rom 10:4–5 is refuting a Jewish misinterpretation of the law… Hence, the language of contrast between the Abrahamic and Mosaic covenants rests in the minds of Paul’s opponents, but not in Paul’s actual theology.” As corporate Israel’s retention of the promised land depended upon their faith and Spirit-wrought works according to Lev. 18:5, so too the individual’s retention of their eschatological inheritance depends on their faith and Spirit-wrought works according to Lev. 18:5 (note that Lev 18:5 is a proof text for WCF 19.6 in the OPC Standards).
I recently discussed the issue of theonomy on the According to Christ podcast. It’s a complicated topic, so it takes more than an hour to discuss, but hopefully we touched on enough points to lead people into further study. I try to be as detailed as possible in my analysis and criticism because Bahnsen was as detailed as possible in his defense. He listened to critics (not always fully, imo) and gave detailed replies. My argument does not simply rest on a general, vague appeal to typology. Rather, I seek to provide very concrete arguments from typology – more concretely than Bahnsen’s previous critics. However, an adequately thorough presentation of these arguments would require a book, not a podcast.
At one point I misspoke. I stated that Bahnsen could not understand Israel as a type of the church. Bahnsen stated on page 440 of Theonomy in Christian Ethics “With respect to typology it might be suggested that Israel as a nation is a type of the church of Christ. There is certainly scriptural warrant for that comparison.” Bahnsen then proceeded to demonstrate the incompleteness of a general appeal to the typology of Israel, insisting that any argument from typology much be very specific in how Israel’s typology translates into the abrogation of certain penal sanctions. Bahnsen said
[S]ince the argument from typology would appear to contradict the direct assertion of Scripture (cf. Matt. 5:17-19), then much more than a typological connection must be mentioned. It must be demonstrated that Scripture warrants the suggested inference from the typological connection to the argumentative conclusion. The artistic and pedagogical designs inherent in the Scriptures certainly must not be ignored or despised; however, neither must they be abused by trying to make them say something which Scripture itself does not say. The infallible interpreter of Scripture is not an imaginative model brought to bear on the data of the Bible (thus threatening to operate like a Procrustean bed) but is the Scripture itself (Westminster Confession of Faith, I.IX). Without specific biblical moorings and key didactic confirmations, from point to point, typology degenerates either to allegory or a mere projection of the typologists clever or artistic imagination.
I agree and have thus sought to be concrete in my arguments from typology. Lord willing I will be able to put those arguments down in the more concrete form of a book in the future. For now, I hope the brief podcast discussion is helpful.
D. Patrick Ramsey regularly writes the most direct and helpful summaries of a view I disagree with. While most discussions on the role of good works quickly devolve into confusion and endless circles and talking passed one another, Ramsey’s posts cut to the chase – which makes dialogue much more meaningful.
In a post over at Meet the Puritans, he explains that when he and others (like Mark Jones) argue against “Antinomianism,” what they are arguing against is the idea that our good works are only a fruit of our faith. The role of the law as a guide in the believer’s life is not the issue. Both sides agree on that. Rather, Ramsey argues “We don’t engage in good works merely because we live or are saved, we are to do them in order to live or to salvation.”
The “narrow way” is not Christ, but your good works (which they would say is Christ’s work in us).
Another common way the puritans articulated this same point was by covenant conditions. Sincere obedience is a consequent condition of justification and an antecedent condition of glorification… Good works, therefore, are more than fruit in that they are necessary for salvation as the way to eternal life and as an antecedent condition of glorification.
You will not merely have fruit when you are glorified, your fruit is a condition of whether or not you will be glorified. He says Tobias Crisp was wrong when he said that true Christians ought and will produce good works, but they are not required to and indeed they shouldn’t pursue holiness in order to avoid damnation and to possess heaven.
I don’t think it can be stated any clearer. Now go study Leviticus 18:5 and decide what you believe. Here are two posts that explain why I agree with Crisp and the “Antinomians”
[Lord willing, I will further revise/expand this post in the future (feedback is appreciated). I’m posting it for now to provide context for the OPC Report on Republication.]
John Murray said he rejected the Covenant of Works for two reasons:
(1) The term is not felicitous, for the reason that the elements of grace entering into the administration are not properly provided for by the term ‘works’.
(2) It is not designated a covenant in Scripture. Hosea 6:7 may be interpreted otherwise and does not provide the basis for such a construction of the Adamic economy. Besides, Scripture always uses the term covenant, when applied to God’s administration to men, in reference to a provision that is redemptive or closely related to redemptive design. Covenant in Scripture denotes the oath-bound confirmation of promise and involves a security which the Adamic economy did not bestow.
Some have argued that John Murray did not reject the covenant of works. They insist that all the elements of the Covenant of Works are present in his view, he just chose not to use that language. This argument has plausibility with regards to Murray’s rejection of the term “covenant.” All one has to do is point out that he defined covenant wrong. He still held to all the elements of a covenant with Adam when covenant is properly defined.
However, most tend to overlook the much more important reason Murray had for rejecting the Covenant of Works. Murray explicitly argued that the reward of eternal life would not have been by works. It would have been a gift of God’s grace, not a reward of debt according to justice. What Murray was rejecting was the concept of ex pacto or covenantal merit, known as “the works principle.” Thus, while one could argue he held to an Adamic Covenant (by rejecting Murray’s definition of covenant), he did not hold to an Adamic Covenant of Works.
Part of his argument is that there is no works principle found anywhere in Scripture – pre or post-fall. “In connection with the promise of life it does not appear justifiable to appeal, as frequently has been done, to the principle enunciated in certain texts (cf. Lev. 18:5; Rom. 10:5; Gal. 3:12), ‘This do and thou shalt live’.”
In a paper on confessional subscription, J.V. Fesko says
Murray did not accept the Standards’ teaching regarding the Covenant of Works… Murray did not believe that he held to the common Reformed position that was historically advocated by Reformed theologians or by the Westminster Standards. In fact, he saw himself as a self-avowed revisionist on the subject of covenant theology…
What led Murray to reject the Covenant of Works?
Many focus on the rise of dispensationalism and Murray’s response to it as an explanation for his rejection of the Covenant of Works. In other words, he just over-reacted to dispensationalism by flattening out all of Scripture.
However, Murray actually said he was influenced by Karl Barth on this point. Ligon Duncan explains:
Now, here is the inside scoop. As Donald Macleod talked with John Murray when he came back from Scotland, there were a number of things that had made a major impact on Murray with regard to Covenant Theology. For one thing, Murray was impacted by Vos and by a guy named Adolph Desmond. Desmond was a big time German New Testament scholar at the turn of the twentieth century who had argued very strongly that Covenant should not be translated as a contract or a treaty or a mutual relationship, but it ought to be translated as a disposition or a testament, something that was one-sided as opposed to two-sided. And Desmond did this because he had uncovered all this literature from Greek legal documents contemporary to the New Testament and many New Testament scholars followed Desmond for a period of time. His views have since then been overturned, but he was very influential in the first part of the twentieth century. And so Murray was very influenced by this one-sided idea of covenant. And he found the obediential aspect of the historic Covenant of Works to be a little two-sided for his taste. So, you will see him, when he defines covenant in his little tract called The Covenant of Grace, he will define it in a very one-sided, a very monopluric sort of way. And he is following Vos there and he is following Desmond.
But, the other interesting thing is, is that Murray indicated to Macleod that he had actually been impacted a bit by Barth’s argumentation on the nature of the Covenant of Works and so although Murray would have been stridently in opposition to Barth’s doctrine of the Scripture and his doctrine of the Atonement, yet he was swayed to a certain extent by some of Barth’s arguments regarding Covenant of Works. And Macleod had opportunity to interact with him on that and argue against those particular points, but Murray held to his objections and to this day, Westminster Seminary has tended to be a little bit skittish about the Covenant of Works and the Covenant of Grace framework.
Covenant of Works and Covenant of Grace (lecture)
Cornelis P. Venema elaborates in a journal article titled Recent Criticisms of the Covenant of Works in the Westminster Confession of Faith.
Murray, though a faithful exponent of the system of doctrine contained in the WCF, was perhaps more critical of this aspect of the WCF than he was of any other. Based upon his own biblical-theological reflection, Murray offered several of what he believed were needed correctives to the traditional formulations of federal theology, including the classical form found in the WCF…
There are several respects in which Murray’s treatment of this Adamic administration differs from traditional covenant theology. As we have already noted, this difference is partially terminological… But the divergence is far more than terminological…
This promise [of eternal life] would not be granted upon the principle of strict justice or merit — God’s justice does not require that Adam should ever be granted the status of immutability in fellowship with God — but would be expression of God’s undeserved favor…
[In connection with the promise of life it does not appear justifiable to appeal, as frequently has been done, to the principle enunciated in certain texts (cf. Lev. 18:5; Rom. 10:5; Gal. 3:12), ‘This do and thou shalt live’. The principle asserted in these texts is the principle of equity, that righteousness is always followed by the corresponding award. From the promise of the Adamic administration we must dissociate all notions of meritorious reward. The promise of confirmed integrity and blessedness was one annexed to an obedience that Adam owed and, therefore, was a promise of grace. All that Adam could have claimed on the basis of equity was justification and life as long as he perfectly obeyed, but not confirmation so as to insure indefectibility. Adam could claim the fulfilment of the promise if he stood the probation, but only on the basis of God’s faithfulness, not on the basis of justice.]
Murray also challenged another commonplace of the older federal theology, namely, that the Mosaic economy or covenant included within itself a repetition of the obligation of obedience, first enunciated in the covenant of works.
The view that in the Mosaic covenant there was a repetition of the so-called covenant of works, current among covenant theologians, is a grave misconception and involves an erroneous construction of the Mosaic covenant, as well as fails to assess the uniqueness of the Adamic administration. The Mosaic covenant was distinctly redemptive in character and was continuous with and extensive of the Abrahamic covenants.
Apparently, because Murray wants to emphasize the gracious and sovereign disposition of the Adamic arrangement, as well as the essential graciousness of the biblical covenant of grace, he does not want to admit the legal requirement of obedience to be as integral to this arrangement or the post-fall covenant of grace, as was typically the case in the history of covenant theology.
Venema goes on to argue that WCF 7.1, which describes God’s voluntary condescension in the creation of the Covenant of Works, satisfactorily answers Murray’s concerns about the gracious nature of the promise of eternal life.
This emphasis upon all of God’s covenants as voluntary condescensions preserves, it seems to me, the WCF from the charge of depriving the original covenant of the element of God’s favor and goodness, as though it were only a matter of strict justice between a Master and his servant. Moreover, by its apparent distinction between the original natural state in which “reasonable creatures do owe obedience unto him [God] as their Creator” and the covenant of works, the WCF preserves the element of unmerited bestowal and grant in this original covenant. It simply cannot be argued convincingly that the WCF neglects this component of the original covenant relationship between God and the creature before the fall into sin and the institution of the covenant of grace.
But if WCF 7.1 easily addresses Murray’s concern, why did Murray still have a concern? Did he not understand 7.1? That’s possible – after all, Van Til certainly caused some confusion. But I don’t think that was the case with Murray. As the chair of systematic theology and one acquainted with historical theology, I doubt Murray was oblivious to something that was obvious to Venema.
In fact, I think it was actually Murray’s acquaintance with the confession and his systematic concern that motivated his revision. I think Murray recognized that the Westminster Confession is self-contradictory on this point and he sought to iron it out.
If you recall Murray’s quote above about the works principle, he mentions Lev 18:5, Gal 3:12, Rom 10:5 as the texts frequently appealed to to articulate the works principle of the Covenant of Works. The WCF cites Gal 3:12 and Rom 10:5 as proof of the covenant of works (in the catechism as well). However, it does not quote Lev 18:5. Why not? Well, because Leviticus 18:5 states the terms of the Mosaic Covenant, which the Westminster Confession says is the Covenant of Grace. Therefore Leviticus 18:5 cannot be a statement of the terms of the Covenant of Works.
In a very helpful WTJ essay titled In Defense of Moses, D. Patrick Ramsey explains why Leviticus 18:5 was not included in the Standards as a proof-text for the Covenant of Works.
Objection 4: In expounding the covenant of works made with Adam the Westminster Confession of Faith uses Rom 10:5 and Gal 3:12 as proof texts. Both of these texts quote Lev 18:5, which refers to the Mosaic Covenant. Therefore, the Divines understood the Mosaic Covenant to be a covenant of works.
The texts that the Westminster Standards used to expound the Covenant of Works are Gen 1:26-27; 2:17; Job 28:28; Eccl 7:29; Rom 2:14-15; 5:12-20; 10:5; Gal 3:10; 3:12 (WCF 7.2; 19.1). None of these texts are from the Mosaic Covenant; however, Rom 10:5 and Gal 3:10, 12 quote verses from the Mosaic Covenant.
The reasons for appealing to these New Testament quotations of Moses vary among the writings of the Puritans.  Some believed that they taught that the Covenant of Works was renewed at Mount Sinai though with evangelical purposes and intentions…  A similar position stated that these passages taught that the Mosaic Law contained a restatement of the principle of works. It was not re-established or renewed, only republished and repeated in order to drive men to Christ…
 A third Puritan position understood the proof texts used by the Westminster Confession of Faith to refer to the Law absolutely or separated from the Gospel. When the Mosaic Law is taken out of its context, then and only then does it become contrary to the Gospel by becoming the matter (describes the righteousness required in the Covenant of Works) and/or form (offers life by works) of the Covenant of Works. Hence, passages like Deut 27:26 and Lev 18:5 did not, in their original intent, renew or repeat the Covenant of Works.
The Pharisees and Judaizers of Paul’s day distorted the Law by separating it from the Gospel and used it for their justification before God. Paul’s quotations of Moses in Romans and Galatians are thus referring to the Jews’ perversion of the Law. In so doing the apostle expounds the principle of works, which is applicable to the Covenant of Works made with Adam.
Of these three possible explanations for the use of Gal 3:10, 12 and Rom 10:5 as proof texts for the Covenant of Works, the third is the most likely. This is so because the Divines did not use Lev 18:5, Deut 27:26, or any passage pertaining to the Mosaic Covenant as proof texts. If they had understood the Mosaic Covenant to be a renewal or republication of the Covenant of Works, they probably would have appealed to the Law of Moses directly, as many Puritans did.
So, according to this view, the moral law itself, separated from the Gospel, contains the works principle. In it’s original context, Leviticus 18:5 is a statement of the moral law in the Covenant of Grace. But in quoting Leviticus 18:5, Paul abstracts the law from it’s context in the Mosaic Covenant of Grace and applies it to his situation with the Judaizers. Guy P. Waters, in his chapter in The Law is Not of Faith titled Romans 10:5 and the Covenant of Works? argues this point.
Paul considers the moral demands of the Mosaic law, in distinction from the gracious covenant in which they were formally promulgated, to set forth the standard of righteousness required by the covenant of works.
 This position for which I will be arguing is essentially that argued by Anthony Burgess, “The Law (as to this purpose) may be considered more largely, as that whole doctrine delivered on Mount Sinai, with the preface and promises adjoyned, and all things that may be reduced to it; or more strictly, as it is an abstracted rule of righteousnesse, holding forth life upon no termes, but perfect obedience. Now take it in the former sense, it was a Covenant of grace; take it in the later sense, as abstracted from Moses his administration of it, and so it was not of grace, but workes,” Vindiciae Legis: Or, A Vindication of the Morall Law and the Covenants, from the Errours of
Papists, Arminians, Socinians, and more especially, Antinomians. In XXX. Lectures, preached at Laurence-Jury, London (2d ed.; London, 1647), 235. Anthony Burgess was a member of the Westminster Assembly and served on the committee that drafted WCF 19 (“Of the Law of God”).
Waters actually quotes from Murray’s Appendix B “Leviticus 18:5” from his Romans commentary at this point, demonstrating Murray has accurately pinpointed a crucial question.
John Murray observes that “[The problem that arises from this use of Lev. 18:5 is that the latter text does not appear in a context that deals with legal righteousness as opposed to that of faith.] Lev. 18:5 is in a context in which the claims of God upon his redeemed and covenant people are being asserted and urged upon Israel… [It] refers not to the life accruing from doing in a legalistic framework but to the blessing attendant upon obedience in a redemptive and covenant relationship to God.” If the Scripture teaches that the Mosaic administration is an administration of the covenant of grace, as the Westminster divines affirm (7.5), then how could Paul have interpreted Lev 18:5 as he has? How could he have taken a passage which, in context, appears to refer to the sanctificational works of a redeemed person within the covenant community, and apply this text to individuals seeking the righteousness of justification on the basis of their performance?… Has Paul misquoted Leviticus 18:5 at Romans 10:5?
Waters’ proposed solution is that the moral law itself inherently includes the works principle (ex pacto merit) unless the works principle is stripped away by coming to us through the hand of Christ, as it did in the Mosaic Covenant. As I demonstrated in another post, the problem with this view is that it contradicts WCF 7.1, which teaches that the law itself does not offer any reward for obedience to the law and therefore does not include any works principle. The works principle is only added to the law in the Covenant of Works.
Murray was sharper than Waters on this point. I believe he recognized that Waters’ solution (repeating a historic solution) was no solution at all because it was self-contradictory in that it conflated the law and the covenant of works on this point while elsewhere necessarily distinguishing them (see the Waters post).
Commenting on Romans 10:5, Murray says that “’The man that doeth the righteousness of the law shall live thereby”, is, of itself, an adequate and watertight definition of the principle of legalism. (See Appendix B, pp. 249ff., for fuller discussion.)” In Appendix B: Leviticus 18:5 he argues that this principle is “the principle of equity in God’s government” and there are “three distinct relationships in which [it] has relevance.”
1… Wherever there is righteousness to the full extent of God’s demand there must also be the corresponding justification and life… God’s judgment is always according to truth. Perfect righteousness must elicit God’s favour or complacency and with this favour is the life that is commensurate with it. This would have obtained for Adam in sinless integrity apart from any special constitution that special grace would have contemplated.
Note well: this principle applied to Adam prior to and apart from God’s condescension to reward his obedience – that is, prior to and apart from any Covenant of Works. Recall what Murray said in his Adamic Administration essay. “All that Adam could have claimed on the basis of equity was justification and life as long as he perfectly obeyed, but not confirmation so as to insure indefectibility.” In other words, “life” according to this principle is not “eternal life” but merely “not death.”
2. The principle ‘the man who does shall live’ must be regarded as totally inoperative within the realm of sin… In alluding to Lev. 18:5 at this point he uses the formula ‘the man that doeth… shall live thereby’ as a proper expression in itself of the principle of works-righteousness in contrast with the righteousness of faith. We have no right to contest the apostle’s right to use the terms of Lev. 18:5 for this purpose since they do describe that which holds true when law-righteousness is operative unto justification and life and also express the conception entertained by the person who espouses the same as the way of acceptance with God (cf. also Gal. 3:12).
In other words, the second relationship is in reference to the first, but at a time when man has already fallen. It is a hypothetical statement of what is true if man had not fallen, but that is now “totally inoperative within the realm of sin.” This is how Paul uses it in Romans 10:5. He is adopting “the conception entertained by the person who espouses” righteousness by the law.
3… righteousness and life are never separable. Within the realm of justification by grace through faith there is not only acceptance with God as righteous in the righteousness of Christ but there is also the new life which the believer lives… So Paul can say in the most absolute terms, ‘If ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live” (8:13). In the realm of grace, therefore, obedience is the way of life. He that does the commandments of God lives in them. The fruit of the Spirit is well-pleasing to God… It is this principle that appears in Lev. 18:5…
Lev. 18:1-5 is parallel to Exod. 20:1-17; Deut 5:6-21… The whole passage is no more “legalistic” than are the ten commandments. Hence the words “which if a man do, he shall live in them” (vs. 5) refers not to the life accruing from doing in a legalistic framework but to the blessing attendant upon obedience in a redemptive and covenant relationship to God.
Note the difference between Murray and Waters. Waters says Paul can quote Leviticus 18:5 on this point because the moral demands of the law itself set forth the works principle found in the Covenant of Works. When the gracious covenant context is added to the law, this works principle is removed. Waters notes that WCF 7.2 references Romans 10:5. Murray rejects the confession on this point arguing there is no works principle and no Covenant of Works.
The problem with Murray’s attempted explanation is that it does not sufficiently explain how Paul can quote Leviticus 18:5 as expressing law righteousness since it, in fact, does not. Paul does not say “according to a mistaken conception entertained by the person who espouses a law righteousness that no longer applies, the person who does the commandments shall live by them.” Rather, Paul says “Moses writes about the righteousness that is based on the law, that the person who does the commandments shall live by them.” If Leviticus 18:5 “refers not to the life accuring from doing in a legalistic framework” then Moses did not “write about the righteousness that is based on the law.” Paul did not merely “allude” to Leviticus 18:5, nor did he merely “use the terms of Lev. 18:5.” Paul quoted Moses’ teaching on law-righteousness.
When the OPC was formed, it established a Committee on Texts and Proof Texts, headed by John Murray.
As a preliminary step toward the printing of the doctrinal standards of the Orthodox Presbyterian Church, the Seventh General Assembly (1940) established a Committee on Texts and Proof Texts (consisting of John Murray [chairman], E. J. Young, and Ned B. Stonehouse, who was replaced in 1941 by John H. Skilton) to study the texts and proof texts of those documents. That Committee submitted to the Eighteenth General Assembly (1951) “the text of the Confession of Faith, together with the proof texts as revised by the Committee.” The text, except for the revisions that had been adopted by the Second General Assembly in 1936, was “derived from the original manuscript written by Cornelius Burges in 1646, edited by S. W. Carruthers [in 1937] and published by the Presbyterian Church of England in 1946.” That text of the Confession, with a few corrections, was adopted by the Twentysecond General Assembly (1955), approved by nearly all the presbyteries, and adopted again by the Twenty-third General Assembly (1956). The proof texts prepared by the Committee were accepted for publication. The Confession was then published with these proof texts (as citations, not full texts) by the Committee on Christian Education and reprinted by Great Commission Publications
The Scripture proof texts were originally prepared by the Westminster divines, revised over the years by a succession of committees, and approved for publication by various general assemblies of the OPC, but are not a part of the constitution itself.
The original Westminster Confession did not cite Leviticus 18:5 anywhere. In light of the resolution that Murray arrived at, he added Lev 18:5 as a proof text to WCF 19.6.
VI. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned;[a] yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs, and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives;[c] so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of His obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin: and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof;[s] although not as due to them by the law, as a covenant of works. So as, a man’s doing good, and refraining from evil, because the law encourageth to the one and deterreth from the other, is no evidence of his being under the law; and not under grace.
s. Ex. 19:5–6. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Deut. 5:33. Ye shall walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess. Lev. 18:5. Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord. Matt. 19:17. And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. Lev. 26:1–13. … If ye walk in my statutes, and keep my commandments, and do them; then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. And ye shall chase your enemies, and they shall fall before you by the sword.… For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you.… And I will walk among you, and will be your God, and ye shall be my people.… 2 Cor. 6:16. And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Eph. 6:2–3. Honour thy father and mother; (which is the first commandment with promise;) that it may be well with thee, and thou mayest live long on the earth. Ps. 19:11. Moreover by them is thy servant warned: and in keeping of them there is great reward. Ps. 37:11. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. Matt. 5:5. Blessed are the meek: for they shall inherit the earth.
Judgment According to Works
Note that Matthew 19:17 was added as well. This raises an interesting question as to how Murray saw this principle in relation to “life” and the final judgment for the redeemed Christian. In a lecture titled “Justification” contained in his Collected Writings, Murray says
While it makes void the gospel to introduce works in connection with justification, nevertheless works done in faith, from the motive of love to God, in obedience to the revealed will of God and to the end of his glory are intrinsically good and acceptable to God. As such they will be the criterion of reward in the life to come. This is apparent from such passages as Matthew 10:41; 1 Corinthians 3:8–9, 11–15; 4:5; 2 Corinthians 5:10; 2 Timothy 4:7. We must maintain therefore, justification complete and irrevocable by grace through faith and apart from works, and at the same time, future reward according to works. In reference to these two doctrines it is important to observe the following:
(i) This future reward is not justification and contributes nothing to that which constitutes justification. (ii) This future reward is not salvation. Salvation is by grace and it is not as a reward for works that we are saved. (iii) The reward has reference to the degree of glory bestowed in the state of bliss, that is, the station a person is to occupy in glory and does not have reference to the gift of glory itself. (iv) This reward is not administered because good works earn or merit reward, but because God is graciously pleased to reward them. That is to say it is a reward of grace. (In the Romish scheme good works have real merit and constitute the ground of the title to everlasting life.) The good works are rewarded because they are intrinsically good and well-pleasing to God. They are not rewarded because they earn reward but they are rewarded only as labour, work or service that is the fruit of God’s grace, conformed to his will and therefore intrinsically good and well-pleasing to him. They could not even be rewarded of grace if they were principally and intrinsically evil.
He held that there was a future judgment for God’s redeemed people, but only to determine the degree of reward they will receive in glory, not whether they will enter glory. However, as we just saw, Matthew 19:17 was cited in order to explain “what blessings [Christians] may expect upon the performance” of the law. Matthew 19:17 is Jesus’ answer to the rich young man who asked “Teacher, what good deed must I do to have eternal life?” – that is, to enter glory, as Jesus replied “If you would enter life, keep the commandments.” Thus there appears to be a bit of tension in Murray’s thought on this point. Note his commentary on Romans 2:5-16 where he rejects the hypothetical view held by older reformed theologians.
The reward of this aspiration is in like manner the eschatology of the believer, “eternal life”… Could God judge any unto the reward of eternal life (cf. vs. 7) if works are the criteria? ‘The apostle thus speaks, not in the way of abstract hypothesis but of concrete assertion… He says not what God would do were He to proceed in accordance with the primal rule and standard of the law, but what, proceeding according to that rule, He will actually do.’… The determining factor in the rewards of retribution or of glory is not the privileged position of the Jew but evil-doing or well-doing respectively.
Samuel Waldron notes
Murray’s lecture on justification contained in the Collected Writings affirms that works only have to do with the degree of reward in glory, while in his Romans commentary he affirms that the judgment by works which has the twin consequences of eternal life and wrath is not hypothetical. I see no way to evade the fact of some contradiction between the two statements…
I think a good argument could be made that the Romans commentary contains Murray’s more mature and definitive thoughts. This is so for two reasons. First, as Iain Murray notes in his introduction to CW 2 (vi-ix) Murray resisted appeals to publish the class lectures from which the article on justification in CW 2 is taken. It seems clear, then, that his commentary which he wrote for publication should be given some precedence over the lecture in CW 2. Also the commentary was published in 1959 only 7 years before his retirement from Westminster in 1966. The lecture likely dates from much earlier in his tenure at Westminster where he taught systematic theology from 1930.
So there appears to be development in Murray’s thought as he works out the implications of Leviticus 18:5. Returning to his commentary, note that verse 13 goes on to say “the doers of the law who will be justified,” which leads Murray directly towards a dangerous position. He attempts to put on the brakes
It is quite unnecessary to find in this verse any doctrine of justification by works in conflict with the teaching of this epistle in later chapters. Whether any will be actually justified by works either in this life or at the final judgment is beside the apostle’s interest and design at this juncture. The burden of this verse is that not the hearers or mere possessors of the law will be justified before God but that in terms of the law the criterion is doing, not hearing. The apostle’s appeal to this principle serves that purpose truly and effectively, and there is no need to import questions that are not relevant to the universe of discourse.
This is the first occasion that the word “justify” is used in this epistle. Although it is not used here with reference to the justification which is the grand theme of the epistle, the forensic meaning of the term is evident even in this case. “Shall be justified” is synonymous with “just before God” and the latter refers to standing or status in the sight of God. To justify, therefore, would be the action whereby men would be recognized as just before God or the action whereby men are given the status of being just in God’s sight. For a fuller treatment of the nature of justification and the meaning of the terms the reader is referred to the appendix on this subject (pp. 336 ff).
Murray attempts to backpedal by arguing that “will be justified” is hypothetical, in direct contradiction to his previous statements about the passage. As a result, you will actually get two different interpretations of Murray, some saying he denied the hypothetical interpretation, others saying he agreed with it. (See here and here as examples)
In an attempt to work out the contradictions in the system of theology found in the Westminster Confession, particularly the idea that the Mosaic Covenant of Works was the Covenant of Grace, John Murray rejected the Covenant of Works on the grounds that Scripture does not teach a “works principle” in Leviticus 18:5 or anywhere else. Contrary to Guy Waters and others, Murray recognized that Leviticus 18:5 was the statement of a principle – the principle of equity – not simply the law itself. He therefore recognized that the principle found in Leviticus 18:5 and Romans 10:5 and Galatians 3:12 must be the same. He recognized that if the principle found in Leviticus 18:5 is part of the terms of the Covenant of Grace, then that principle is not part of the terms of a Covenant of Works. Therefore the principle found in Romans 10:5 and Galatians 3:12 is not a Covenant of Works. Therefore Scripture does not teach a Covenant of Works.
As Murray began to iron out Westminster’s inconsistent appeal to Romans 10:5 and Galatians 3:12, he also began to iron out the implications of his view for the rest of his theology. We saw progression in his thought in the wrong direction – towards a false gospel of justification by works. He slammed on the breaks, but without a consistent explanation as to why – leaving it to his successors to work out.
An objection is often raised as to how God could enter into a covenant of works with fallen sinners. (Note: “a” covenant of works, not “the” covenant of works)
It is argued that a covenant that operates upon a principle of works (If you do this, then you will get this) must start from the basis of innocence. If someone is innocent, then they can earn a reward. However, if they are not innocent, if they have a guilt that must be paid, then they cannot earn anything until that guilt is paid. So a fallen sinner cannot enter into a covenant of works for any kind of reward (even temporal) until that guilt is paid (which they cannot do).
It is a strong argument on the face of it. However, the problem is that Scripture throws us a curve ball. Leviticus 18:5 says that the Mosaic Covenant, which is made with fallen sinners, operates upon the principle of “if you do this, then you will get this.” That principle is repeated throughout the Old Testament, particularly in Ezekiel when Israel is being prosecuted for their violation of the covenant. Bryan D. Estelle notes
Leviticus 18:5’s influence on Ezekiel is of paramount importance. The purpose of these echoic allusions in Ezekiel is to show that what Israel has failed to do, God will do… Leviticus 18 allusions are seen throughout the entire book of Ezekiel and not merely restricted (as often) to chapter 20 of Ezekiel where three citations of Lev 18:5 have frequently been noted… Israel’s failure to fulfill the stipulations is highlighted repeatedly in Ezekiel 1-24…
Paul also quotes Leviticus 18:5 twice in the NT. Both times he does so to demonstrate the antithesis between the law and faith (Rom 10:5, Gal 3:12).
Those who object that God could not make a covenant of works with fallen man usually argue that Lev 18:5 is not stating the terms of the Mosaic Covenant. They claim it is just a reference, or proclamation of the original Adamic Covenant and it is just reminding Israelites of it. It’s not stating the terms of the Mosaic Covenant, they argue, only declaring the original terms of the Adamic Covenant. However, not only is this an impossible reading of the text itself, it fails the systematic test as well. (See Guy Waters on Leviticus 18:5)
So, biblically speaking, Lev 18:5 proves that a covenant made with fallen sinners operates upon a works principle. So there must be a problem with the original objection. The problem is that not only are fallen sinners unable to earn anything, fallen sinners are unable to breathe the very air they breathe each day and eat the food they eat each day. They deserve only God’s wrath and death. Yet somehow they continue to eat and breathe and live. That is because of God’s long-suffering towards them. All mankind deserved immediate eternal punishment upon Adam’s breach of his covenant of works. But God delayed and preserved mankind. God is willing and able, while maintaining his justice, to give them gifts (Matt. 5:45) when they only deserve wrath – and to do so apart from union with Christ.
So then what is preventing him from choosing some of those fallen sinners and offering them gifts above and beyond the norm (rain and sun) upon the condition that they do something? There can be no objection of injustice anymore than there can be an objection of injustice on God’s part towards every fallen sinner.
“But,” they will object, “that would mean that there is some kind of grace involved, and therefore it cannot be a covenant of works!” Not so fast. WCF/LBCF 7.1 teach that even the original Covenant of Works was established through God’s “voluntary condescension.” Mankind owed obedience to God by nature without the expectation of any reward, yet God “graciously” condescended to reward that obedience with something. So offering man something that he does not deserve, on the condition of his obedience, is not inconsistent with a covenant of works. Note what Owen says:
The covenant of works had its promises, but they were all remunerative, respecting an antecedent obedience in us; (so were all those which were peculiar unto the covenant of Sinai). They were, indeed, also of grace, in that the reward did infinitely exceed the merit of our obedience; but yet they all supposed it, and the subject of them was formally reward only.
(Hebrews 8:6 commentary)
Finally, here is how John Erskine answers:
But, if this reasoning proves anything, will it not prove, that a God of spotless purity, can enter into a friendly treaty with men, whom yet, on account of their sins, he utterly abhors. And what if it does? Perhaps, the assertion, however shocking at first view, may, on a narrower scrutiny, be found innocent. We assert not any inward eternal friendship between God and the unconverted Jews. We only assert an external temporal covenant, which, though it secured their outward prosperity, gave them no claim to God’s special favour. Where then is the alleged absurdity? Will you say it is unworthy of God to maintain external communion with sinners, or to impart to them any blessings? What then would become of the bulk of mankind? Nay, what would become of the patience and longsuffering of God? Or is it absurd, that God should reward actions that flow from bad motives when we have an undoubted instance of his doing this in the case pf Jehu? Or is it absurd, that God would entail favours on bad men, in the way of promise or covenant? Have you forgot God’s promise to Jehu, that his children of the fourth generation should sit on the throne of Israel? Or have you forgot, what concerns you more, God’s covenant with mankind in general, no more to destroy the earth by a flood (2 Kings 10:30; Gen 9:12)?
Thus there is no valid systematic objection to God making “a” covenant of works with fallen sinners concerning temporal life and blessing in the land of Canaan.
[Note: there is a valid objection God making “the” covenant of works with fallen sinners concerning eternal life. See Republication, the Mosaic Covenant, and Eternal Life.]
In a recent episode of the Calvinist Batman podcast, R. Scott Clark talks about Covenant Theology and Reformed Identity. My last post was a critique of his covenant theology. Here I just want to make a comment about his attitude towards reformed identity. Generally speaking, I can agree with much of what he says and I appreciate his emphasis on adhering to a confession of faith. However…
Speaking of theonomy, he says
The essence of theonomy is that the law of God, without distinguishing between civil, ceremonial, and moral, is still in force. Greg Bahnsen spoke about the abiding validity of the law of God in exhaustive detail. The great problem with that way of speaking is it’s flatly contrary to the way we speak in the reformed confessions, particularly, for example, in Westminster Confession 19.4, where we say “To them” that is, national Israel, “also as a body politic, he gave sundry judicial laws” now watch this, comma, ready? “which” the sundry judicial laws – did what? – “expired together with the state of that people, not obliging any other now further than the general equity thereof may require.”
So I always say to my theonomic friends, “What don’t you understand about expired?”
It’s sort of a demonstration as to how unmoored we’ve become to the confession, that we have this debate about theonomy. I mean, in a way, we could have ended, and should have ended the whole debate with theonomy by saying, “Well, ok, we get that you don’t believe Westminster 19.4. Fine. Go away. You’re not reformed.” But tragically, because theonomists make a lot of noise, they’re visible. When you leave evangelicalism, it’s sort of one of the toll booths you have to go through to become reformed, is you have to pass through theonomy.
Now, I agree that theonomy is contrary to WCF 19.4. Read my post on it (which discuss it in relation to 1689 Federalism), as well as my analysis of a recent theonomy debate. But here’s the deal, R. Scott Clark’s covenant theology, known broadly as “republication,” which argues that the Mosaic Covenant operates upon a principle of works antithetical to the faith principle operative in the Covenant of Grace, is contrary to the WCF – specifically on chapter 19!
Robert B. Strimple was R. Scott Clark’s professor of systematic theology at WSC. Clark describes him as “my teacher, colleague, and friend.” Hardly someone with a personal vendetta or animosity towards Clark. Strimple is now the President emeritus & Professor emeritus of Systematic Theology, Westminster Seminary California, Escondido, CA. In that capacity, he recently wrote a memo to the faculty specifically addressing R. Scott Clark’s claims about chapter 19 of the WCF. Strimple notes:
let me delay an exposition of those two sections [19.1-2] —the only “exposition” required, I believe, being simply to emphasize what the Confession actually says here! —until I have first noted what the editors of TLNF say is the meaning of these sections, and what the argument of Dr. Clark is on which (according to one of those editors) that understanding is based…
Dr. Fesko says on p. 43 of TLNF that the WCF speaks of “the Mosaic covenant…in terms of the republication of the covenant of works,” but as a matter of fact it doesn’t. The Confession nowhere affirms that. Dr. Fesko says that “space does not permit a full-blown exposition of these points,” but in fact he offers nothing at all in his essay to support his “republication” interpretation of the WCF. When in conversation I mentioned this to him, he appealed to two blogs by Dr. Clark. So let’s look at the arguments of those blogs now…
The Confession says that God gave to Adam a law as a covenant of works, but it never says, or even suggests, that God ever so gave it to any person or nation after the fall…
The meaning of 19:1-2 is so clear that I do not understand why any question concerning that meaning should ever have arisen. To state that meaning I can use no clearer words than the words the divines used: “God gave to Adam a law, as a covenant of works…This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai…”…
that law does not continue as a covenant of works for us, and it was not delivered upon Mount Sinai as a covenant or works for the children of Israel. This is what the Confession teaches. It may not be what some on our faculty would like it to teach. But it is what the Confession teaches.
The fact is, I think Clark is right biblically. God gave Israel the law as a covenant of works. But that is why I hold to the LBCF, which altered the original WCF specifically on this point. The wording of the WCF specifically rules out such a view, just like it specifically rules out theonomy. If I may paraphrase Clark’s quote from the podcast regarding theonomy:
The essence of republication is that God gave the law to Israel as a covenant of works. The great problem with that way of speaking is it’s flatly contrary to the way we speak in the reformed confessions, particularly, for example, in Westminster Confession 19.2, where we say “This law,” that is, the moral law, “after his fall, continued to be a perfect rule of righteousness” that is, after the covenant was broken, the law still serves as a guide – now watch this “and, as such,” as what? as a perfect rule of righteousness, not as a covenant of works “was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the first four commandments containing our duty towards God; and the other six, our duty to man.”
So I always say to my republication friends, “What don’t you understand about ‘as such?'”
It’s sort of a demonstration as to how unmoored we’ve become to the confession, that we have this debate about republication. I mean, in a way, we could have ended, and should have ended the whole debate with republication by saying, “Well, ok, we get that you don’t believe Westminster 19.2. Fine. Go away. You’re not reformed.” But tragically, because republication advocates make a lot of noise, they’re visible. When you leave evangelicalism, it’s sort of one of the toll booths you have to go through to become reformed, is you have to pass through republication.
My point is not to quibble over the label “reformed” nor to argue which confessions are allowed to be included in the label.
So what is my point? Only this: Clark speaks very authoritatively in a black & white manner on a number of issues. Perhaps it would be wise to take what he has to say with a grain of salt.
A short demonstration on the importance of covenant theology:
John Piper denies a works principle anywhere in Scripture, including the Covenant of Works.
Has God ever commanded anyone to obey with a view to earning or meriting life? Would God command a person to do a thing that he uniformly condemns as arrogant?
In Romans 11:35-36, Paul describes why earning from God is arrogant and impossible. He says, ‘Who has first given to [God] that it might be paid back to him? For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.” The thought that anyone could give anything to God with a view to being paid back with merit or wages is presumptuous and impossible, because all things (including obedience) are from God in the first place. You can’t earn from God by giving him what is already his…
It is true that God commanded Adam to obey him, and it is also true that failure to obey would result in death (Genesis 2:16-17): “In the day that you eat from it you will surely die” (verse 17). But the question is this: What kind of obedience is required for the inheritance of life – the obedience of earning or the obedience of trusting? The Bible presents two very different kinds of effort to keep God’s commandments. One way is legalistic; it depends on our own strength and aims to earn life. The other way we might call evangelical; it depends on God’s enabling power and aims to obtain life by faith in his promises, which is shown in the freedom of obedience…
Adam had to walk in obedience to his Creator in order to inherit life, but the obedience required of him was the obedience that comes from faith. God did not command legalism, arrogance, and suicide… There was no hint that Adam was to earn or deserve. The atmosphere was one of testing faith in unmerited favor, not testing willingness to earn or merit. The command of God was for the obedience that comes from faith…
What then of the ‘second Adam,’ Jesus Christ, who fulfilled the obedience that Adam forsook (1 Cor 15:45; Rom 5:14-20)?… He fulfilled the Law perfectly in the way that the Law was meant to be fulfilled from the beginning, not by works, but by faith (Rom 9:32)…
We are called to walk the way Jesus walked and the way Adam was commanded to walk. Adam failed because he did not trust the grace of God to pursue him with goodness and mercy all his days (Psalm 23:6).
A Godward Life, p. 177
Piper is correct that man can never earn anything from God. But that is why our confession recognizes that God voluntarily condescended to Adam and offered him a reward for his labor that he did not deserve (LBCF 7.1). In so doing, he made Adam a wage earner. Piper rejects this. And because he rejects this, he does not believe there is any objective contrast between the law and faith.
When Paul says “the law is not of faith” (Gal 3:12; Rom 10:5; Lev 18:5) Piper says that refers to a subjective “legalistic” attitude towards law-keeping, and not to any objective difference between the law and faith. As a result, he says:
Let me declare myself clearly here: I believe in the necessity of a transformed life of obedience to Jesus by the power of the Spirit through faith as a public evidence and confirmation of faith at the Last Day for all who will finally be saved. In other words, I believe it is actually true, not just hypothetically true, that God “will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life” (Rom.2:6–7).
The Future of Justification, p. 110
So Christians are called “to walk the way Adam was commanded to walk” in order that God may give us eternal life.
However, if we recognize the biblical truth taught in LBCF/WCF 7.1, we will see that God gave Adam the law *as a covenant of works* to thereby earn eternal life. This is the “works principle” articulated in Lev 18:5. This principle is quoted by Paul as a contrast to the faith principle, not because it referred to a subjective legalistic attitude in the Judaizers, but because it referred to an objectively different means of obtaining a reward: works vs faith.
Owen explains that Rom 2:6-7, 13 is a further statement of this works principle:
The words there [Rom 2:7] are used in a law sense, and are declarative of the righteousness of God in rewarding the keepers of the law of nature, or the moral law, according to the law of the covenant of works. This is evident from the whole design of the apostle in that place, which is to convince all men, Jews and Gentiles, of sin against the law, and of the impossibility of the obtaining the glory of God thereby.
We are not hereon justified by the law, or the works of it… The meaning of it in the Scripture is, that only “the doers of the law shall be justified,” Romans 2:13; and that “he that does the things of it shall live by them,” chapter 10:5, — namely, in his own person, by the way of personal duty, which alone the law requires. But if we, who have not fulfilled the law in the way of inherent, personal obedience, are justified by the imputation of the righteousness of Christ unto us, then are we justified by Christ, and not by the law.
-The Doctrine of Justification
There is also a twofold justification before God mentioned in the Scripture. First, “By the works of the law,” Romans 2:13; 10:5; Matthew 19:16-19. Here unto is required an absolute conformity unto the whole law of God, in our natures, all the faculties of our souls, all the principles of our moral operations, with perfect actual obedience unto all its commands, in all instances of duty, both for matter and manner: for he is cursed who continues not in all things that are written in the law, to do them; and he that break any one commandment is guilty of the breach of the whole law. Hence the apostle concludes that none can be justified by the law, because all have sinned. Second, There is a justification by grace, through faith in the blood of Christ; whereof we treat. And these ways of justification are contrary, proceeding on terms directly contradictory, and cannot be made consistent with or subservient one to the other.
-The Doctrine of Justification
In current debate over the role of good works in salvation, appeal is made to “the Puritans.” The problem is, “the Puritans” included a vast range of beliefs. Some were orthodox, some were not. Thus there is usually a qualifier “the best of the Puritans” which is code for “the Puritans that agree with me.” (And when quotes are marshaled forth, it’s often a mix from various men with one key quote establishing a point, with the effect that it seems like they all agreed). For those of us who haven’t had time to studying the 17th century, it’s easy to get the impression that it was a glory day of orthodox theology where all the theologians in England sat around drafting the greatest confessions of faith and faithfully proclaiming the gospel in a nation full of Christians. The reality is the WCF never became the official confession in England, orthodox pastors frequently bemoaned the dark spiritual state of the nation, and dispute arose amongst Puritans over the heart of Christianity: justification by faith alone.
The controversy over justification centered around Richard Baxter. Yes, the Reformed Pastor, whom J.I. Packer describes as “the most outstanding pastor, evangelist and writer on practical and devotional themes that Puritanism produced.” Baxter was appalled by licentiousness he saw while serving in Cromwell’s army and he made it his life’s mission to refute the error of Antinomianism. In the process, he wound up modifying his doctrine of justification. The problem, according to Baxter, was the idea that Christ has fulfilled all the conditions necessary for our salvation by fulfilling the law of works and then freely granting us salvation in the covenant of grace. Baxter wound up rejecting the orthodox view of the atonement, imputation, and justification. (See Michael Brown’s helpful overview)
The debate centered on theologians who argued that the New Covenant, unlike the Old, was unconditional. Tobias Crispe was the prime example. Crispe did err on a number of points in what he thought were the implications of an unconditional New Covenant, such as holding that we are justified prior to faith (see Owen’s correction here – note that first generation particular baptists William Kiffin and Samuel Richardson agreed with Crispe).
Baxter’s solution was to argue that the New Covenant was conditional. Christ’s obedience did not earn salvation for us. Christ’s obedience earned the New Covenant for us, and the New Covenant is a new law (“Law of Grace”) with a lower standard that we are able to meet. The requirement of the New Covenant is not perfect obedience, but sincere obedience flowing from faith. Thus Baxter argued that we need both Christ’s righteousness and our own inherent (“evangelical”) righteousness in order to be saved. Baxter said “faith is imputed for Righteousness…because it is an Act of Obedience to God…it is the performance of the Condition of the Justifying Covenant.” He argued that faith and works “Both justifie in the same kinde of causality, viz. as Causae sine quibus non…Faith as the principal part; Obedience as the less principall. The like may be said of Love, which at least is a secondary part of the Condition.” He summarized his view in an analogy:
A Tenant forfeiteth his Lease to his Landlord, by not paying his rent; he runs deep in debt to him, and is disabled to pay him any more rent for the future, whereupon he is put out of his house, and cast him into prison till he pay his debt. His Landlord’s son payeth it for him, taketh him out of prison, and putteth him in his house again, as his Tenant, having purchased house and all to himself; he maketh him a new Lease in this Tenor, that paying but a pepper corn yearly to him, he shall be acquit both from his debt, and from all other rent from the future, which by his old lease was to be paid; yet doth he not cancel the old Lease, but keepeth it in his hands to put in suite against the Tenant, if he should be so foolish as to deny the payment of the pepper corn. In this case the payment of the grain of pepper is imputed to the Tenant, as if he had paid the rent of the old Lease: Yet this imputation doth not extoll the pepper corn, nor vilifie the benefit of his Benefactor, who redeemed him: nor can it be said that the purchase did only serve to advance the value and efficacy of that grain of pepper. But thus; a personall rent must be paid for the testification of his homage.
If one denied that Christians must pay their pepper corn (sincere obedience), they were denounced as Antinomian. Thus Antinomian became (as we will see below) equated with justification by faith alone and a rejection of justification by faith and works. The Antinomian controversy was not about the third use of the law as a guide for Christian living. It was debate over the role of works in justification.
Sounding like a modern day Federal Visionist (perhaps modern day Federal Visionists are really neo-Baxterians?), Baxter uses the exact same argument as Doug Wilson: our marriage union with Christ depends upon our faithfulness as his spouse.
Barely to take a Prince for her husband may entitle a woman to his honours and lands; But conjugal fidelity is also necessary for the continuance of them; for Adultery would cause a divorce…Covenant-making may admit you, but its the Covenant-keeping that must continue you in your priviledges.
-Baxter, Of Justification: Four Disputations Clearing and amicably Defending the Truth, against the unnecessary Oppositions of divers Learned and Reverend Brethren (London, 1658), 123-4. See also his End of Doctrinal Controversies, 252ff.
Faith, Repentance, Love, Thankfulness, sincere Obedience, together with finall Perseverance, do make up the Condition of our final Absolution in Iudgement, and our eternal Glorification.
-Baxter, Confession, 56.
And that the Law of Grace being that which we are to be judged by, we shall at the last Judgment also be judged (and so justified) thus far by or according to our sincere Love, Obedience, or Evangelical Works, as the Conditions of the Law or Covenant of free Grace, which justifieth and glorifieth freely in all that are thus Evangelically qualified, by and for the Merits, perfect Righteousness and Sacrifice of Christ, which procured the Covenant or free Gift of Universal Conditional Justification and Adoption, before and without any Works or Conditions done by Man Whatsoever. Reader forgive me this troublesome oft repeating of the state of the controversy; I meddle with no other. If this be Justification by Works, I am for it.
-Baxter, Treatise, 163.
Perhaps Baxter’s strongest opposition came from congregationalists. In 1674, Samuel Petto wrote “THE GREAT MYSTERY OF THE COVENANT OF GRACE: OR THE DIFFERENCE BETWEEN THE Old and New Covenant STATED AND EXPLAINED.” The thrust of Petto’s book was a rejection of Westminster Federalism’s claim that the Old Covenant and the New Covenant are two administrations of the same Covenant of Grace. Instead, he argued that the Old Covenant was the Covenant of Works that Christ fulfilled and that the New Covenant was therefore unconditional. This is a variation of the subservient covenant view. (See also Michael Brown’s Christ and the Condition, and a shorter article).
1. The new covenant presupposes obedience unto life to be performed already by Jesus Christ, and so is better than the Old (Sinai), which requires an after performance of it… Hence in opposition to that Sinai law, which ran upon those terms, do and live, under the dispensation of the new, we hear so often of Believe and be saved, and he which believeth hath everlasting life, Mark xvi. 16. John iii. 16, 36…
2. The new covenant represents the Lord as dealing with his people universally in a way of promise; and so is better than the old, which represents him as treating them in a way of threatening…
3. The new covenant consists of absolute promises, and therefore is better than the old Sinai covenant, which ran upon conditional promises, indeed, had works as its condition… The apostle, in the text (Heb viii. 10-13), is purposely putting a difference between these; and, seeing the old covenant was unquestionably conditional, and the new here in opposition to it, or distinction from it, is as undoubtedly absolute; must it not needs be concluded, that herein stand much of the excellence of the new above the old?…
And note, if some privileges of the covenant were dispensed out properly in a conditional way (as suppose justification were afforded upon faith as a condition, or temporal mercies upon obedience), yet this would be far from proving any thing to be the condition of the promise, or of the covenant itself. Indeed even faith is a particular blessing of it, and therefore cannot be the condition of the whole covenant; for what shall be the condition of faith?… Nothing performed by us, then, is conditio faederis, the condition of the covenant itself; Jesus Christ has performed all required that way…
That this might not be a strife of words, I could wish men would state the question thus, Whether some evangelical duties be required of, and graces wrought by Jesus Christ in, all the persons that are actually interested in the new covenant? I should answer yes; for, in the very covenant itself, it is promised that he will write his laws on their hearts, Heb viii. 10., and that implies faith, repentance, and every gracious frame…
There is no such condition of the new covenant to us, as there was in the old to Israel. For, the apostle comparing them together; and, in opposition to the old, he gives the new altogether in absolute promises, and that to Israel, Heb. viii.; and, showing that the new is not according to the old, he discovers wherein the difference lay, verse 9. Because they continued not in my covenant, and I regarded them not; saith the Lord; and, Jer. xxxi. 32. which covenant they broke, &c… If their performing the condition had been as absolutely promised, as the blessings of the new covenant are, then Israel would have continued in it (which they did not), and could not have forfeited what was promised thereupon, as diverse times they did, and were excluded out of Canaan upon that account. – Jurists say, a condition is a rate, manner, or law, annexed to men’s acts, staying or suspending the same, and making them uncertain, whether they shall take effect or not. And thus condition is opposed to absolute.
Petto specifically argues against Baxter’s pepper corn analogy:
We claim Salvation not in the right of any act of ours, not upon the Rent of Faith (as men hold Tenements by the payment of a Penny, a Rose, or such like) no such thing here; all is paid to the utmost Farthing by our Surety, and we hold and claim upon the obedience of Jesus Christ alone.
John Owen, a fellow Congregationalist, wrote the foreword to Petto’s book wherein he says it is the best thing that had yet been written on the difference between the Covenant of Works and the Covenant of Grace. That’s quite a bold statement, given the vast amount that had been written by orthodox theologians that century. It informs us of the fact that covenant theology was still a matter of development and progress, rather than a settled doctrine. Owen states his agreement with Petto’s rejection of Westminster’s formulation that all post-fall covenants are the covenant of grace and says the Old Covenant was one that mixed the Covenant of Works and the Covenant of Grace so-as to reveal how the “first Covenant was through the Law conferred upon Christ, and in him fulfilled and ended.”
Owen’s The Doctrine of Justification was published 3 years later (1677). His excellent treatment of the subject rests upon his argument that the Covenant of Works was fulfilled in Christ as our surety. This is precisely what Baxter argued against. Owen addresses Baxter’s arguments throughout the work. In particular, Owen quotes from his yet unpublished exposition of Hebrews 7:22 to explain his view of Christ as surety and how it relates to the Covenant of Redemption and the Covenant of Grace. That exposition was published 3 years later (1680) wherein Owen strongly argued that the New Covenant is unconditional.
[I]n the description of the covenant here annexed, there is no mention of any condition on the part of man, of any terms of obedience prescribed unto him, but the whole consists in free, gratuitous promises…
It is evident that there can be no condition previously required, unto our entering into or participation of the benefits of this covenant, antecedent unto the making of it with us. For none think there are any such with respect unto its original constitution; nor can there be so in respect of its making with us, or our entering into it… It is contrary unto the nature, ends, and express properties of this covenant. For there is nothing that can be thought or supposed to be such a condition, but it is comprehended in the promise of the covenant itself; for all that God requireth in us is proposed as that which himself will effect by virtue of this covenant.
Owen finally states his opinion in words very similar to Crisp.
It is evident that the first grace of the covenant, or God’s putting his law in our hearts, can depend on no condition on our part. For whatever is antecedent thereunto, being only a work or act of corrupted nature, can be no condition whereon the dispensation of spiritual grace is superadded. And this is the great ground of them who absolutely deny the covenant of grace to be conditional; namely, that the first grace is absolutely promised, whereon and its exercise the whole of it doth depend.
Unto a full and complete interest in all the promises of the covenant, faith on our part, from which evangelical repentance is inseparable, is required. But whereas these also are wrought in us by virtue of that promise and grace of the covenant which are absolute, it is a mere strife about words to contend whether they may be called conditions or no. Let it be granted on the one hand, that we cannot have an actual participation of the relative grace of this covenant in adoption and justification, without faith or believing; and on the other, that this faith is wrought in us, given unto us, bestowed upon us, by that grace of the covenant which depends on no condition in us as unto its discriminating administration, and I shall not concern myself what men will call it.
The covenant of grace, as reduced into the form of a testament, confirmed by the blood of Christ, doth not depend on any condition or qualification in our persons, but on a free grant and donation of God; and so do all the good things prepared in it.
Do this and live
A central aspect of the debate was the meaning of “Do this and live,” which is a paraphrase of Leviticus 18:5. Paul, quoting Lev 18:5, contrasts this principle with faith in Romans 10:5 and Galatians 3:12, both of which are proof texts in WCF 7.2 for the covenant of works. Interestingly, Leviticus 18:5 is not a proof text (Patrick Ramsey explains). The dilemma for the WCF is how the Mosaic Covenant can be the Covenant of Grace (WCF 7.5-6) while Leviticus 18:5 remains a condition of it. This tension was not resolved at the time the WCF was written, hence Owen’s statement that Petto’s book was the best treatment of the Covenant of Works that had yet been written, because he resolved the tension (by rejecting Westminster’s view of the Old and New Covenants).
Sect 6 But it is a great doubt with many whether the obtainment of this glory [eternal rest] may be our end; nay, concluded that it is mercenary; yea that to make salvation the end of duty is to be a legalist and act under a covenant of works whose tenour is ‘Do this and live.’…
2. It is not a note of a legalist neither: it hath been the ground of a multitude of late mistakes in divinity, to think that ‘Do this and live,’ is only the language of the covenant of works. It is true, in some sense it is; but in other, not. The law of works only saith, “Do this,” that is, perfectly fulfil the whole law, “and live,” that is, for so doing: but the law of grace saith, “Do this and live” too; that is, believe in Christ, seek him, obey him sincerely, as they Lord and King; forsake all, suffer all things, and overcome; and by so doing, or in so doing, as the conditions which the Gospel propounds for salvation, you shall live…
how unsavoury soever the phrase may seem, you may, so far as this comes to, trust to your duty and works
In contrast, in The Doctrine of Justification, Owen says
We can never state our thoughts aright in this matter, unless we have a clear apprehension of, and satisfaction in, the introduction of grace by Jesus Christ into the whole of our relation unto God, with its respect unto all parts of our obedience. There was no such thing, nothing of that nature or kind, in the first constitution of that relation and obedience by the law of our creation. We were made in a state of immediate relation unto God in our own persons, as our creator, preserver, and rewarder. There was no mystery of grace in the covenant of works. No more was required unto the consummation of that state but what was given us in our creation, enabling us unto rewardable obedience. “Do this, and live,” was the sole rule of our relation unto God. (70)
though the law is principally established in and by the obedience and sufferings of Christ, Romans 8:3,4; 10:3,4, yet is it not, by the doctrine of faith and the imputation of the righteousness of Christ unto the justification of life, made void as unto believers. Neither of these does exempt them from that obligation unto universal obedience which is prescribed in the law. They are still obliged by virtue thereof to “love the LORD their God with all their hearts, and their neighbors as themselves”. They are, indeed, freed from the law, and all its commands unto duty as it abides in its first considerations “Do this, and live”; the opposite whereunto is, “Cursed is every one that continueth not in all things written in the law to do them.” For he that is under the obligation of the law, in order unto justification and life, falls inevitably under the curse of it upon the supposition of any one transgression. But we are made free to give obedience unto it on gospel motives, and for gospel ends; as the apostle declares at large, chap. 6. (483)
In his exposition of Hebrews 8, Owen again notes
God had before given the covenant of works, or perfect obedience, unto all mankind, in the law of creation. But this covenant at Sinai did not abrogate or disannul that covenant, nor any way fulfill it… It revived the promise of that covenant, —that of eternal life upon perfect obedience. So the apostle tells us that Moses thus describeth the righteousness of the law, “That the man which doeth those things shall live by them,” Romans 10:5; as he doth, Leviticus 18:5. Now this is no other but the covenant of works revived. Nor had this covenant of Sinai any promise of eternal life annexed unto it, as such, but only the promise inseparable from the covenant of works which it revived, saying, “Do this, and live.”
The old covenant, in the preceptive part of it, renewed the commands of the covenant of works, and that on their original terms. Sin it forbade, — that is, all and every sin, in matter and manner, — on the pain of death; and gave the promise of life unto perfect, sinless obedience only: whence the decalogue itself, which is a transcript of the law of works, is called “the covenant,” Exodus 34:28. And besides this, as we observed before, it had other precepts innumerable, accommodated unto the present condition of the people, and imposed on them with rigor. But in the new covenant, the very first thing that is proposed, is the accomplishment and establishment of the covenant of works, both as unto its commands and sanction, in the obedience and suffering of the mediator. Hereon the commands of it, as unto the obedience of the covenanters, are not grievous; the yoke of Christ being easy, and his burden light.
Round 2: Presbyterians vs Congregationalists
By 1664 Baxter considered his fight against Antinomianism complete, stating that this “Sect” was extinct. Thus he was shocked near the end of his life when Tobias Crispe’s works were re-published in 1690 (by his son Samuel), noting “But I see the corrupting Design is of late, grown so high, that what seemed these Thirty Four Years suppressed, now threatneth as a torrent to overthrow the Gospel.” However, things were quite different this time around.
In round 2, the debate had come to be represented by Presbyterians on one side and the Congregationalists (Independents) on the other side. Following the Act of Toleration, the two had formed a Happy Union to work together in various ways, but the resurgence of the Antinomian problem split the groups.
Presbyterian pastor Robert Traill, who was in the minority in siding with the Congregationalists, explains what had happened in the intervening years:
You know, that not many months ago there was fair-like appearance of unity betwixt the two most considerable parties on that side; and their differences having been rather in practice than principle, about church-order and communion, seemed easily reconcilable, where a spirit of love, and of a sound mind, was at work. But how short was the calm! For quickly arose a greater storm from another quarter; and a quarrel began upon higher points, even on no less than the doctrine of the grace of God in Jesus Christ, and the justification of a sinner by faith alone. Some think, that the re-printing of Dr. Crisp’s book gave the first rise to it. But we must look farther back for its true spring. It is well known, but little considered, what a great progress Arminianism had made in this nation before the beginning of the civil war. And surely it hath lost little since it ended. What can be the reason why the very parliaments in the reign of James I. and Charles I. were so alarmed with Arminianism, as may be read in history, and is remembered by old men; and that now for a long time there hath been no talk, no fear of it; as if Arminianism were dead and buried, and no man knows where its grave is? Is not the true reason to be found in its universal prevailing in the nation?
But that which concerneth our case, is, that the middle way betwixt the Arminians and the Orthodox, had been espoused, and strenuously defended and promoted by some Nonconformists, of great note for piety and parts
In short, Baxter’s view, explicitly drawing from Arminian views of the atonement, had gained dominance. James Renihan, referencing the work of C.F. Allison, notes
Baxter must be viewed as the logical culmination of a process, gaining momentum in the 1640s and led by several highly significant Church of England authors, who moved away from a doctrine of justification based on the imputation of Christ’s righteousness as its formal cause, to one incorporating human works. The broader context of theological ferment indicates that Baxter was hardly an anomaly – he was in fact part of a growing movement.
Elaborating on this theological shift, referring to it as the “new divinity,” Traill notes:
If we say that faith in Jesus Christ is neither work, nor condition, nor qualification, in justification, but is a mere instrument, receiving (as an empty hand receiveth the freely given alms) the righteousness of Christ; and that, in its very act, it is a renouncing of all things but the gift of grace: the fire is kindled. So that it is come to that, as Mr. Christopher Fowler said, “that he that will not be Antichristian must be called an Antinomian.” Is there a minister in London who did not preach, some twenty, some thirty years ago, according to their standing, that same doctrine now by some called Antinomian? Let not Dr. Crisp’s book be looked upon as the standard of our doctrine. There are many good things in it, and also many expressions in it that we generally dislike. It is true that Mr. Burgess and Mr. Rutherford wrote against Antinomianism, and against some that were both Antinomians and Arminians. And it is no less true that they wrote against the Arminians, and did hate the new scheme of divinity, so much now contended for, and to which we owe all our present contentions. I am persuaded, that if these godly and sound divines were on the present stage, they would be as ready to draw their pens against two books lately printed against Dr. Crisp, as ever they were ready to write against the doctor’s book. Truth is to be defended by truth; but error is often and unhappily opposed by error under truth’s name.
Traill notes that the issue is not about Crisp’s writings per se. They disagreed with him on many points. The issue was the doctrine of justification by faith alone and its relation to the covenant of grace. In this regard, Benjamin Keach said “‘Tis a hard case that any of those who maintain the old doctrine of justification should be branded with the black name of Antinomians. As for my part, if Dr. Crisp be not misrepresented by his opposers, I’m not of him in several respects, but I had rather erre on their side, who strive to exalt wholly the Free Grace of God, than on theirs, who seek to darken it and magnifie the Power of the Creature.” Arnold notes that “Other theologians who were branded as Crispians included the Particular Baptists Hanserd Knollys (1599?-1691) and Thomas Edwards (d. 1699).” Note that John Gill was a successor to Keach’s pastorate when he re-published Crisp’s sermons in 1791.
Traill continues the emphasis on the unconditional covenant of grace:
But, on the other hand, we glory in any name of reproach (as the honourable reproach of Christ) that is cast upon us for asserting the absolute boundless freedom of the grace of God, which excludes all merit, and everything like it; the absoluteness of the covenant of grace, (for the covenant of redemption was plainly and strictly a conditional one, and the noblest of all conditions was in it. The Son of God’s taking on him man’s nature, and offering it in sacrifice, was the strict condition of all the glory and reward promised to Christ and his seed, Isaiah 53:10, 11), wherein all things are freely promised, and that faith that is required for sealing a man’s interest in the covenant is promised in it, and wrought by the grace of it (Eph. 2:8).
Isaac Chauncy, a successor to Owen’s pastorate, was the primary proponent of the Congregationalists:
[faith and repentance] belong to the promise … and therefore are no Conditions; they are benefits … And therefore Pardon is not promised to Faith and Repentance, as things distinct from the Promise; but Pardon is promised together with Faith and Repentance to the Sinner.
What is worth noting is that by this time, Antinomianism had become readily equated with justification by faith alone while the Neonomians readily owned justification by faith and works. David Williams, the leading Presbyterian proponent arguing against the Congregationalists, notes that “the Debate is about the Instrument of Donation” and says:
Obj. But sure there is a vast difference be∣tween those who think we are justified by Faith only, and those who think we are justified by Works as well as by Faith.
Answ. 1. Not so very great; when both mean that we are justified neither by Faith nor Works, as the word justified is commonly taken: for both agree that we are absolved, accepted as righteous, and entitled to eternal Life only for Christ’s Death and Obedience, as the only meriting, satisfactory and atoning Righteousness.
Witsius the Mediator
D. Patrick Ramsey explains how the two groups called upon Witsius to mediate between them in an effort to resolve the issue. Witsius criticizes various points from each side and then attempts to emphasize their common ground. Worth noting, however, are his comments on the principle of “Do this and live.”
At first, Witsius seems to agree with the Congregationalists, to a degree.
The law of works is that which demands works to be done by man himself, as the condition of life, or the cause of claiming the reward: the tenor of which is this, The man who doeth these things shall live in them, Rom. 10:5. Such a law was given to Adam of old, who, if he had persevered in his integrity, would have obtained a right to eternal life by his works of righteousness.
The same doctrine Moses repeated in his ministry. For he also inculcated the same precepts upon which the covenant of works had been built: he both repeated the same solemn saying, He who doeth these things shall live in them, Lev 18:5 and also added another, Cursed be he who shall not perform the words of this law in doing them, Deut 27:26. That this is the curse of the law, as it stands opposed to the covenant of grace, Paul teacheth, Gal 3:10, which, however, is not so to be understood, as if God had intended, by the ministry of Moses, to make a new covenant of works with Israel, with a view to obtain righteousness and salvation by such a covenant. But that repetition of the covenant of works was designed to convince the Israelites of their sin and misery, to drive them out of themselves, to teach them the necessity of satisfaction, and to compel them to cleave to Christ: and thus it was subservient to the covenant of grace, Rom 10:4.
However, his words have to be carefully understood. He did not agree with the Congregationalists that the Mosaic Covenant itself operated upon a works principle. Instead, he said Leviticus 18:5 was a proclamation of the law of works separate from the Mosaic Covenant, intended to convict Israelites of their sin and drive them to Christ. The Mosaic Covenant itself, according to Witsius, operated upon the principle of faith, or rather, sincere obedience flowing from faith. Witsius did not believe it was formally the Covenant of Works (because it required sincere, not perfect obedience) or the Covenant of Grace (because it did not provide the work of the Spirit to produce the sincere obedience it required).
What was it then? It was a national covenant between God and Israel, whereby Israel promised to God a sincere obedience to all his precepts, especially to the ten words; God, on the other hand, promised to Israel, that such an observance would be acceptable to him, nor want its reward, both in this life, and in that which is to come, both as to soul and body. This reciprocal promise supposed a covenant of grace. For, without the assistance of the covenant Of grace, man cannot sincerely promise that observance; and yet that an imperfect observance should be acceptable to God is wholly owing to the covenant of grace, It also supposed the doctrine of the covenant of works, the terror or which being increased by those tremendous signs that attended it, they ought to have been excited to embrace that covenant of God. This agreement therefore is a consequent both of the covenant of grace and of works; but was formally neither the one nor the other. A like agreement and renewal of the covenant between God and the pious is frequent; both national and individual. Of the former see Josh. xxiv. 22. 2 Chron. xv. 12. 2 Kings xxiii. 3. Neh. x. 29. Of the latter, Psal. cxix. 106. It is certain, that in the passages we have named, mention is made of some covenant between God and his people. If any should ask me, of what kind, whether of works or of grace? I shall answer, it is formally neither: but a covenant of sincere piety, which supposes both.
Commenting on this two centuries later, A. W. Pink notes
Herman Witsius took the view that the Sinaitic compact was neither, formally, the covenant of grace nor the covenant of works, but a national covenant which presupposed them both, and that it promised “not only temporal blessings . . . but also spiritual and eternal.” So far so good. But when he states (bk. 4, sec. 4, par. 43-45) that the condition of this covenant was “a sincere, though not, in every respect, a perfect obedience of His commands,” we certainly cannot agree. Witsius held that the Sinaitic covenant differed from the covenant of works—which made no provision or allowance for the acceptance of a sincere though imperfect obedience; and that it differed from the covenant of grace, since it contained no promises of strength to enable Israel to render that obedience. Though plausible, his position is not only erroneous but highly dangerous. God never promised eternal life to men on the condition of an imperfect but sincere obedience—that would overthrow the whole argument of Romans and Galatians.
-The Divine Covenants
While Witsius does not agree with Baxter on numerous points, including his view of justification by faith and works, his view of the Mosaic Covenant certainly sounds very similar to Baxter’s view of the New Covenant. With this in mind, Witsius seeks to address “the utility of holiness.”
We must accurately distinguish between a right to life, and the possession of life. The former must so be assigned to the obedience of Christ, that all the value of our holiness may be entirely excluded. But certainly our works, or rather these, which the Spirit of Christ worketh in us, and by us, contribute something to the latter…
Neither because Christ is the way to life, is the practice of Christian piety therefore not the way to life. Christ is the way to life, because he purchased us a right to life. The practice of Christian piety is the way to life, because thereby we go to the possession of the right obtained by Christ…
In fine, it is not inconsistent to do something from this principle, because we live, and to the end, that we may live. No man eats indeed but he lives, but he also eats that he may live. We both can and ought to act in a holy manner, because we are quickened by the Spirit of God. But we must also act in the same manner, that that life may be preserved in us, may increase, and at last terminate in an uninterrupted and eternal life. Moses said excellently of old, Deut 30: 19,20 “I call heaven and earth to record this day against you, that i have set life and death before you: therefore choose life, that thou mayest live, in loving the Lord they God, obeying his voice, and cleaving unto him, for he is they life.” Deut 8:1 “Observe to do, that ye may live.” And 30:6 “The Lord they God will circumcise thine heart to love the Lord thy God, that thou mayest live.” Truly these speeches are not legal, but evangelical.
First, despite Witsius’ claim, it is inconsistent to say that Christ has purchased our life and that we have to work for it. Second, notice that Witsius seeks to prove this point by quoting from the Mosaic Covenant. Now, ask yourself, what is the difference between “The whole commandment that I command you today you shall be careful to do, that you may live” (Deut 8:1), and “You shall therefore keep my statutes and my rules; if a person does them, he shall live by them” (Lev 18:5)? There is no difference. It’s stating the same thing. But Witsius says one is referring to the covenant of works and is thus a “legal” statement of the principle while the other refers to the gospel and is therefore an “evangelical” statement of the same principle.
The problem is that it’s the exact same principle. Witsius confused the role of our works in possessing eternal life because he confused the Mosaic Covenant principle of works. Because of this, Witsius is in agreement with what Baxter says about “Do this and live.”
Certainly many different reasons could be given for the abandonment of the gospel during this time, but a glaring question is why the debate became divided along denominational lines. What on earth does hierarchy in church government have to do with justification by faith alone?
5 members of the Westminster Assembly were Congregationalists (the Five Dissenting Brethren). They wrote An Apologetical Narration in which they said “we do professedly judge the Calvinian Reformed Churches of the first reformation from out of Popery, to stand in need of a further reformation themselves. And it may without prejudice to them, or the imputation of Schism in us from them, be thought, that they coming new out of Popery (as well as England) and the founders of that reformation not having Apostolic infallibility, might not be fully perfect the first day.” In other words, Presbyterians still had to shake off Rome’s influence.
During the Assembly debate, they argued that we cannot look to Israel and the Old Covenant as a foundation for church government because in the Old Covenant there was a mixture of church and state. If we follow the New Testament pattern, we see churches organized by voluntary congregations of visible saints called out of the world. The Presbyterians pointed out that if the Jewish model of the church is given up, paedobaptism goes with it. But the Congregationalists did not budge.
In light of this, the Westminster Confession holds that the Old Covenant and the New Covenant are the same covenant (the covenant of grace). Therefore Westminster interpreted the Mosaic law as graciously given as a rule of righteousness, and not as a covenant of works (19.1-2). Thus Lev 18:5 was interpreted as consistent with a gospel command.
Congregationalists, on the other hand, not holding to the same commitment on the Old Covenant, removed “as such” in 19.2, thus opening the door to allow the Mosaic law to have been given as a covenant of works – which is precisely the view articulated in Petto, Owen, and others. Therefore Lev 18:5 could be properly understood as enunciating the works principle of the Covenant of Works, not as a gospel command.
Furthermore, because the Congregationalists were not committed to Westminster’s view of the Old and New Covenant as the same covenant, they were free to contrast the question of conditionality between the two covenants, which is precisely what Petto and Owen did. In whatever way Westminster theologians might say the covenant of grace was unconditional, that had to be qualified with the fact that it was also conditional and had covenant breakers, according to the Old Covenant. Congregationalists had no such restraint, and thus they strongly proclaimed the unbreakable nature of the absolute, unconditional promises made to every member of the New Covenant.
Owen recognized this was a point of departure from Westminster and the reformed, which is why he says in his exposition of Hebrews 8 that he sides with the Lutherans on the question of the Old Covenant and rejects the opinion of the reformed divines. Yes, those same Lutherans that some reformed men mock for their emphasis on the law/gospel antithesis. Robert Traill noted:
Let us carefully keep the bounds clear betwixt the law and gospel, which, “whosoever doth, is a right perfect divine,” saith blessed Luther, in his Commentary on the Epistle to the Galatians,—a book that hath more plain sound gospel than many volumes of some other divines. Let us keep the law as far from the business of justification as we would keep condemnation, its contrary; for the law and condemnation are inseparable, but by the intervention of Jesus Christ our surety (Gal. 3:10-14).
In this regard, it is disappointing to see historians unwilling to acknowledge the real differences between Presbyterian and Congregational covenant theology. In a foreword to Petto’s book, Mark Jones does his best to obliterate the very point of Petto’s book:
The history of Reformed covenant theology has not always been well understood. Richard Greaves refers to Petto, as well as Owen, Goodwin, and Ussher, as “strict Calvinists” who belong to one of three different groups in the covenant tradition. Greaves mistakenly posits a tension between the Calvin-Perkins-Ames tradition, which supposedly distinguished itself by promulgating an unconditional character to the covenant of grace, and the Zwingli-Bullinger-Tyndale tradition, which is characterized by the conditional nature of the covenant of grace. Graves is wrong to place these two groups in tension with one another. The truth is that both ‘groups’ understood the covenant of grace as having conditions; namely, faith and obedience. However, because the faith and obedience that is required in the covenant of grace is the “gift of God” it may also be said that the covenant of grace is some sense unconditional. These nuances have often been missing in the twentieth-century historiography.
It’s worth reading material from Jones very carefully (don’t take his word for it).
(Note: Read Baxter’s comments about the Savoy Declaration’s additions to 11.1, which further strengthened justification by faith alone)
Long story short, do not try to understand debate over justification and the place of our good works apart from understanding the underlying covenant theology. First, find out what a person believes about the Covenant of Works (many “reformed” today deny its substance). Second, find out how they interpret Leviticus 18:5 and Paul’s use of it in Romans 10:5 and Galatians 3:12 (as well as all the echoes of it throughout the OT). Those two things will clear away just about all of the debate & confusion. Find out where you stand on those and you will find out where you stand on the role of good works.
With this in mind, it is no surprise that debate amongst Presbyterians today regarding the abandonment of justification by faith alone is focusing in on debate over the interpretation of Leviticus 18:5. The OPC is currently debating in the General Assembly whether Meredith Kline’s interpretation of the Mosaic Covenant as a Covenant of Works is consistent with the Confession’s view that it is the Covenant of Grace (hint: it’s not).
Furthermore, recognize that “the Puritans” are a mixed bag. They do not represent a uniform view, even on the gospel itself. Neither is there a uniform testimony from theologians of the reformed tradition on every point. Some (like the Congregationalists discussed here) worked out the implications of justification by faith alone more consistently and systematically than others who were stunted by their view of the Mosaic Covenant. So don’t rest content with a quote from a reformed theologian. Instead, seek to understand the place of that quote in the covenant structure of the person quoted, and then ask yourself if that position is consistent with what you believe the bible teaches.
And as baptists read books like Jones’ Antinomianism, they need to consider where their particular baptist (congregational) forefathers stood on the issue. As we saw above, Keach said he would side with Crispe and the “Antinomians.” In the intro to his The Covenant of Peace Opened, he notes “By the Baxterian Party I expect to be called an Antinomian, for that hath been their Artifice of late, to expose the True Ancient Protestant Doctrine about Justification.” Two first generation particular baptists, William Kiffin and Samuel Richardson, were in even stronger agreement with Crispe. Do your due diligence before coming to a conclusion.
- Do This and Live and “Do This and Live” – A Follow-Up are two succinct must-read posts from the Meet the Puritans website that provide a clear explanation of Westminster’s view
- Not By Faith Alone: The Neonomianism of Richard Baxter Michael Brown
- MEET ME IN THE MIDDLE: HERMAN WITSIUS AND THE ENGLISH DISSENTERS D. Patrick Ramsey
- The British Antinomian Controversies Jonathan W. Arnold
- Declaration of the Congregational Ministers in and about London against Antinomian Errors (1699) (distancing themselves from errors related to Crisp)
- AN End to Discord; Wherein is demonstrated That no Doctrinal Controversy remains between the PRESBYTERIAN AND CONGREGATIONAL Ministers, fit to justify longer Divisions (1699, pro Baxterian) Daniel Williams
- A VINDICATION OF THE PROTESTANT DOCTRINE CONCERNING JUSTIFICATION, AND OF ITS PREACHERS AND PROFESSORS, FROM THE UNJUST CHARGE OF ANTINOMIANISM. Robert Traill
- James Renihan on Richard Baxter’s Doctrine of Justification [Audio & Video]
- Packer on Baxter James Renihan
- Keach Contra Baxter [Austin R. Walker]
- The Particular Baptist response to the Federal Vision (i.e., Richard Baxter)
- Owen vs. Baxter on Active and Passive Obedience in Justification
- Why is Denying Justification such a Serious Error? Tom Hicks, Jr.
- Guy Waters on Leviticus 18:5
- Do and Live or Live and Do? (modern defense of this error – note his reference to Baxter) D. Patrick Ramsey
Reading the comments online over the role of our works following John Piper’s words in his foreword for Thomas Schreiner can be a little confusing. The reality is, the comments you read are the tip of an iceberg. Under the water there is a vast labyrinth of debate over biblical, systematic, and historical theology. My goal, in this post, is to give you a snapshot of that labyrinth, as succinctly as I can. The end will include a recommended bibliography.
(Dates are approximate)
- 1954: WTS professor (1930-67) John Murray (1898-1975) in The Covenant of Grace: A Biblico-Theological Study says covenant theology “needs recasting.”
- 1958: Neo-orthodox theologian Karl Barth (1886-1968) rejects the Covenant of Works because God’s dealings with his creatures are exclusively gracious, thus teaching monocovenantalism (same covenant both pre and post-fall). Gospel always precedes law.
- 1973(?): In The Adamic Administration, Murray rejects the Covenant of Works on the grounds that it does not account for the elements of grace present. Eternal life was a promise of grace to Adam, not a meritorious reward to be earned. Lev 18:5; Rom 10:5; Gal 3:12 state the obedience all image bearers naturally owe, not a principle of works. Murray indicated that he had actually been impacted a bit by Barth’s argumentation on the nature of the Covenant of Works.
- 1976-1982: Norman Shepherd (1933-) succeeded Murray in the chair of systematic theology at WTS (began teaching there in 1963). In a 1975 faculty discussion, Shepherd affirmed that works are an instrument of justification. The “Justification Controversy” begins when Shepherds’ students affirm that we are justified by faith and works in their ordination examinations. Shepherd further develops on Murray to fully embrace monocovenantalism, rejecting a “works-merit” paradigm in favor of a “faith-grace” paradigm to describe Adam’s pre-fall relationship to God, which is the same as ours today. The “antithesis between the covenant of works and an antithetical covenant of grace” is “schizophrenic.” He rejects the imputation of Christ’s active obedience, arguing that justification is only the remission of sins, which we receive through obedient faith. The controversy raged for 6 years until Shepherd was finally let go, though not fired for his unbiblical and unconfessional views. He was never tried for heresy (he was transferred to the CRC).
- 1981: An intended merger between the OPC and the PCA failed because of the OPC’s toleration of Shepherd’s doctrine of justification.
- 1965-: Richard Gaffin, after studying at WTS, began teaching there 2 years after Shepherd (1965-2014?). Gaffin was an outspoken, ardent defender of Shepherd throughout the justification controversy. His support for Shepherd continued long after Shepherd left. In 2000, Gaffin endorsed Shepherd’s book on monocovenantalism The Call of Grace: How the Covenant Illuminates Salvation and Evangelism, saying “God’s covenant is the only way of life that fully honors both the absolute, all-embracing sovereignty of his saving grace and the full, uninhibited activity of his people.” Gaffin has never recanted or withdrawn his support for Shepherd. Romans 2:6-16 becomes a central point for Gaffin’s theology. In his lectures on Romans, he says “It’s a life and death situation that’s in view here. Further, this ultimate judgment has as its criterion or standard… good works. The doing of the law, as that is the criterion for all human beings, again, believers as well as unbelievers. In fact, in the case of the believer a positive outcome is in view and that positive outcome is explicitly said to be justification… Eternal life follows upon a future justification by doing the law.”
- 2001: The 68th OPC GA votes to add Romans 2:6,7,13,16 as proof-texts for WLC90. It was not present in the original.
- 2002: Auburn Avenue Presbyterian Church hosted its annual pastors’ conference with speakers Douglas Wilson, John Barach, Steve Wilkins, and Steve Schlissel addressing the topic “The Federal Vision: An Examination of Reformed Covenantalism.” This launched the Federal Vision movement, of which Norman Shepherd is often referred to as the father.
- 2002-03: John Kinnaird (1935-), a ruling elder in the OPC and vocal defender of Shepherd during the controversy (calling for judicial action against those who continued their opposition to Shepherd), is found guilty of teaching justification by faith and works by his session (congregation) for statements such as “[T]he pre-Iapsarian (before Adam’s sin) Covenant of Works with Adam, [is] but [a] sub-part of the Covenant of Redemption… It is those who obey the law who will be declared righteous on that Day of Judgement. WCF XXXIII.I and II Romans 2:1-16.” “On the day of judgment I will hear God declare me to be righteous… The reason will be first because it will be true because God will have changed me so that I am really and personally righteous. After all, we will be crowned with righteousness. This is the result of the work of the Holy Spirit in my sanctification in this life.” The verdict is upheld by the Philadelphia Presbytery (regional rule of elders). However the verdict is then overturned by the OPC GA on the basis of the 2001 addition of proof-texts to WLC90. Richard Gaffin defended Kinnaird as an expert witness during the trial and led the move to overturn the verdict on the floor of the GA where he said “In that future aspect of justification, the sanctification of believers – by which we could also say, their obedience, the good works for which they have been created in Christ Jesus – in that future judgment, in that future aspect, the sanctification of believers over the course of their lives, however imperfect, will come into consideration. Sanctification will come into consideration at the final judgment… That’s good news.” Kinnaird recently came to Piper’s defense.
- 2004: The 2004 OPC General Assembly reversed the proof-text change as the result of an overture by the Presbytery of Connecticut and Southern New York.
- 2005: Richard Gaffin delivers lectures at the Auburn Avenue pastors’ conference, together with N.T. Wright. Gaffin’s lectures become his book By Faith, Not by Sight: Paul and the Order of Salvation.
- 2012: Federal Vision proponents publish a festschrift for Norman Shepherd titled Obedient Faith.
- 2013: Mark Jones writes foreword to 2nd edition of Gaffin’s book, which was “deeply influential in [his] own theological thinking.” Asking “what could I possibly say that is not already said better in this book?” Mark answers “it ocurred to me that extensive references to early modern Reformed divines (ca. 1500-1800) were absent… So I am happy to provide some historical background, especially when some have questioned Professor Gaffin’s theology in relation to the early modern period.” Thus Jones’ work has been to establish historic precedent for Gaffin’s view of justification.
- 1980: Daniel Fuller (1925-), son of the co-founder of Fuller Theological Seminary and professor at FTS (1953-93) writes a critique of both dispensationalism and covenant theology Gospel and Law: Contrast or Continuum?: The Hermeneutics of Dispensationalism and Covenant Theology in which he argues there is no antithesis between law and gospel. Therefore “the law and the gospel are one and the same.” In subsequent papers he affirms “Moses was justified by the work, or obedience, of faith… good works are made the instrumental cause of justification.” Fuller says the Covenant of Works is the “highest kind of blasphemy” because it puts God in man’s debt. “[T]he blessing Adam was to receive after passing his probationary test [was] a work of grace rather than the payment of debt.“
- 1991: John Piper, former student of Fuller, writes a foreword to Fuller’s The Unity of the Bible: Unfolding God’s Plan for Humanity in which he says “No book besides the Bible has had a greater influence on my life than Daniel Fuller’s The Unity of the Bible. When I first read it as a classroom syllabus over twenty years ago, everything began to change… God’s law stopped being at odds with the gospel. It stopped being a job description for earning wages under a so-called covenant of works (which I never could find in the Bible)… The whole question of how saving faith relates to obedience was transformed. Obedience is not just tacked onto faith as a disconnected evidence… The life-changing effects of Fuller’s ‘The Unity of the Bible’ are not a fluke.”
- 1995: John Piper writes Future Grace: The Purifying Power of the Promises of God in which he says “Daniel Fuller’s vision of the Christian life as an ‘obedience of faith’ is the garden in which the plants of my ponderings have grown. Almost three decades of dialogue on the issues in this book have left a deep imprint. If I tried to show it with foot-notes, they would be on almost every page.”
- 2007: Piper writes The Future of Justification: A Response to N. T. Wright in which he says “Gaffin’s exegetical efforts in By Faith, Not by Sight and the careful work of many other scholars [i.e. Fuller], and my own efforts to understand Scripture persuade me that this is the true biblical understanding of the function of works in the final judgment.”
The list could go on for pages and pages, but hopefully this helps give a snapshot of what’s going on below the tip of the iceberg. I haven’t included here any of the response to this view, particularly that of Kline and his followers. Kline was the most vocal critique. However, Kline made some fundamental errors and intentionally rejected parts of the confession regarding the Covenant of Works. Thus his followers, though correct of justification by faith alone, are off the mark on other areas that make their response somewhat ineffective. A lot of what you’ll see online is argumentation between these two schools of thought, focused in WTS and WSC. I don’t fully side with either, though WSC does get sola fide correct.
In a subsequent post I will be reviewing Gaffin’s book and referring to this timeline. The key issue in this debate is the Covenant of Works/covenantal merit. The law/gospel antithesis is the Covenant of Works/Covenant of Grace distinction. When that is rejected, one must re-interpret what justification apart from works means. These men do so by arguing that the works Paul has in mind are works done with a sinful motive to earn reward. We are justified apart from those works, not because they are imperfect, but because we cannot earn anything from God. However, as James says, we are not justified by faith alone apart from works. What James is referring to is “the obedience of faith.” Paul and James are referring to the same justification, but they are referring to different works. Justification is apart from self-wrought works of merit, but not apart from Spirit-wrought works of faith (so they say).
It all starts with the rejection of the Covenant of Works.
[T]here is no place in Shepherd’s theology for anything like the dichotomy between law and gospel that lays at the foundation of justification sola fide for the Reformation. If there is no such thing as meritorious works, if Christ’s work was believing obedience, if the obedience of faith is the righteousness of faith, then we are clearly dealing with a system of doctrine that has no way to express the Reformation’s contrast between law and gospel. Such a system cannot consistently affirm the justification sola fide squarely built on this contrast.
Allegiance to The Westminster Confession is often understood as subscription to its “system of doctrine.” The Westminster Confession accurately represents the Reformation system of doctrine when it grounds its soteriology on a contrast between the law (“the covenant of works”) and the gospel (“the covenant of grace”). Shepherd has no place for such a structure in his theology and cannot, therefore, affirm consistently the “system of doctrine” taught in the Confession he cites so often in his writings.
–Faith, Obedience, and Justification: Current Evangelical Departures, p. 186
- The Current Justification Controversy O. Palmer Robertson
- A Companion to the Current Justification Controversy John W. Robbins
- Faith, Obedience, and Justification Samuel E. Waldron
- The Doctrine of Justification John Owen
- Can the Orthodox Presbyterian Church Be Saved? John R. Robbins
- Can the Presbyterian Church in America Be Saved? Sean Gerety
- The Changing of the Guard Mark W. Karlberg
- Christianity & Neo-Liberalism Paul Elliot
- The Emperor Has No Clothes Stephen Cunha
- Not Reformed At All John W. Robbins & Sean Gerety