Wherefore I conceive the two covenants to have been both delivered on Mount Sinai to the Israelites. First, The covenant of grace made with Abraham, contained in the preface, repeated and promulgate there unto Israel, to be believed and embraced by faith, that they might be saved; to which were annexed the ten commandments, given by the Mediator Christ, the head of the covenant, as a rule of life to his covenant people. Secondly, The covenant of works made with Adam, contained in the same ten commands, delivered with thunderings and lightnings, the meaning of which was afterwards cleared by Moses, describing the righteousness of the law and sanction thereof, repeated and promulgate to the Israelites there, as the original perfect rule of righteousness, to be obeyed; and yet were they no more bound hereby to seek righteousness by the law than the young man was by our Saviour’s saying to him, Mat. 19:17, 18, “If thou wilt enter into life, keep the commandments—Thou shalt do no murder,” &c. The latter was a repetition of the former.
Thus there is no confounding of the two covenants of grace and works; but the latter was added to the former as subservient unto it, to turn their eyes towards the promise, or covenant of grace: “God gave it to Abraham by promise. Wherefore then serveth the law? it was added, because of transgressions, till the Seed should come,” Gal. 3:18, 19. So it was unto the promise given to Abraham, that this subservient covenant was added; and that promise we have found in the preface to the ten commands. To it, then, was the subservient covenant, according to the apostle, added, put, or set to, as the word properly signifies. So that it was no part of the covenant of grace, the which was entire to the fathers, before the time that it was set to it; and yet in, to the New Testament church, after that it is taken away from it: for, says the apostle, “It was added till the Seed should come.” Hence it appears, that the covenant of grace was, both in itself, and in God’s intention, the principal part of the Sinai transaction: nevertheless the covenant of works was the most conspicuous part of it, and lay most open to the view of the people.
Thomas Boston | The Whole Works of Thomas Boston: An Explication of the Assembly’s Shorter Catechism, ed. Samuel M‘Millan, vol. 7 (Aberdeen: George and Robert King, 1850). From Boston’s notes on The Marrow of Modern Divinity.
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TP: thanks for reminding us of this statement from T. Boston.