In this post, we will address the interpretation of WCF 19, a vitally important point to the whole debate. For ease of reference, sections 1-3 of chapter 19 will be reproduced here in full:
19:1 God gave to Adam a law, as a covenant of works, by which He bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it: and endued him with power and ability to keep it.
19:2 This law, after his fall, continued to be a perfect rule of righteousness, and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: the four first commandments containing our duty towards God; and the other six our duty to man.
19:3 Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the new testament.
I have not found republication arguments convincing on this section. For one thing, no republication advocate believes that the Mosaic economy required personal, entire, exact, and perpetual obedience. Of course, they usually have an answer for this difference, namely, that the works required in the Mosaic economy are typological.
For another thing, as the committee notes, the words “as such” in section 2 do not refer to “law as a covenant of works,” but rather to “perfect rule of righteousness.” So, while it is true that the three paragraphs need to be read together, and not as completely separate, this fact does not prove the republication theory.
However, I am just as equally unconvinced that this passage actively forbids all forms of republication. As the committee says, there is not enough evidence here to judge one way or the other. Not even section 6 is conclusive. I am not sure what significance the committee notices in the comma after “works” in section 6. It does not seem to me to affect the sense much, especially when one considers that the 17th century authors tended to be somewhat comma-happy, putting them in even in places where we might not.
Their conclusion is very cautious: at this point in their inquiry, they do not see the WCF as either blessing republication or condemning it.