Pract. 18-22. sets mount Sinai in opposition to mount Zion, the terrors of the law to the sweetness of the gospel. What does it mean to be “called” in the New Testament? While the Covenant of Grace was recognized as standard Puritan doctrine, many Massachusetts Bay leaders -- in what became a pivotal theological wedge between Anne and her opponents -- also considered meritorious behavior, Bible study and reflection as a strong suggestion that somebody had received grace, the pathway to eternal life in heaven. 2:12). 2 Kings xxiii. 26. This is the contrasting or parallel-covenant view, that works and grace run side by side down through Bible history, with the covenant of grace being increasingly revealed in glorious ways in the promises and prophecies of the Old Testament, approaching a climax in Isaiah, Jeremiah and Ezekiel. Let Calvin again speak: “The apostle declares, that, by the children of Sinai, he meant hypocrites, persons who are at length cast out of the church of God, and disinherited. “And he declared unto you his covenant, which he commanded you to perform, even ten commandments.” They are therefore called a covenant by a synecdoche, because they contain those precepts, which God, when he set his covenant before them, required the Israelites to observe, and to which the said Israelites bound themselves by covenant. For, the servile generation of the law did riot binder them from having the spiritual Jerusalem for their mother. At the same time, Puritans also believed that men and women "could labor to make themselves appropriate vessels of saving grace" ... for teaching legalism and preaching a "covenant of works" rather than a "covenant of grace". I deny not, that the ten commandments are frequently in scripture called the covenant of God. xxxi. For, we have already proved (B. 4. And the terror of the covenant of works is increased by repeated comminations; and that voice heard, “cursed be he that confirmeth not all the words of this law to do them,” Deut. The covenant of grace, then, does not set aside the covenant of works but rather fulfills it. Now concerning this covenant, made upon the ten commandments, it is queried, Whether it was a covenant of works, or a covenant of grace? ix. To understand the covenant of works, we must consider Adam’s state in the garden of Eden before the fall. After Adam broke this covenant, God made a new Covenant of Grace with Abraham (Genesis 18-19). For both the very same precepts are inculcated, on which the covenant of works was founded, and which constituted the condition of that covenant; and that sentence is repeated, “which if a man do he shall live in them,” Lev. asperate their minds with a hatred of instruction: but that the covenant of God was no less lovely than awful. The ten words, or commandments, therefore, are not the form of a covenant properly so called, but the rule of duty: much less are they the form of the covenant of grace: because that covenant, in its strict signification, consists of mere promises and, as it relates to elect persons, has the nature of a testament, or last will, rather than of a covenant strictly speaking, and depends on no condition; as we have at large explained and proved, B. III. The covenant of redemption was a transaction that involved both obligation and reward. This agreement therefore is a consequent both of the covenant of grace and of works; but was formally neither the one nor the other. Works are not required for the justification of our persons—but as an attestation of our love to God; not as the cause of our salvation—but as an evidence of our adoption. It is doubtless those, who basely abuse the law, and conceive nothing concerning it but what is servile. xv. The Covenant of Grace William Ames (1576-1633) - One of the Greatest Theological Puritans and Writers Today, many Christians are turning back to the puritans to, “walk in the old paths,” of God’s word, and to continue to proclaim old truth that glorifies Jesus Christ. 5. Historic covenantal theology makes an important distinction between the covenant of works and the covenant of grace. “It is God who works in you.” Phil 2:13. Because God did not require perfect obedience from Israel, as a condition of this covenant, as a cause of claiming the reward; but sincere obedience, as an evidence of reverence and gratitude. This the were from the beginning, this they still are, and this they will continue to be, under whatever covenant, or in whatever state man shall be. Rom. A like agreement and renewal of the covenant between God and the pious is frequent; both national and individual. We judge proper to premise some things, previous to the determination of this question. All of the historical covenants mentioned in the scriptures are organically-connected expressions or administrations of the Covenant of Grace. Where the Eternal Covenant was made between the Father, the Son, and the Holy Spirit, the Covenant of Grace is made between God and Man. For, those tremendous signs of thunders and lightnings, of an earthquake, a thick smoke and black darkness, were adapted to strike Israel with great terror. Reformed Christians speak of Scripture as the unfolding drama of God's covenant of grace. The Puritans emphasized the covenant of works, which was in thecontrol of human beings, and the covenant of grace, which was in God'spower to bestow. 1. chap. If We Say that We Have No Sin, We Deceive Ourselves, The Difference Between Legal & Gospel Mortification. tom. Try Prime EN Hello, Sign in Account & Lists Sign in Account & Lists Orders Try Prime Cart. iii. 4. x. 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