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Originally Posted by R. Scott Clark FWIW, I think you're over-reacting. You may not like the doctrine of republication but it has a pretty serious pedigree. The Reformed (e.g. Owen, Boston) routinely appealed to the idea of republication to explain the covenant of works. The WCF ch 19 does it!

The author and giver of this law; God was the author and maker of it; Moses the giver and minister of it from God; it was God that first spoke the ten words, or commands, to the children of Israel; and it was he that wrote and engraved them on tables of stone; the writing was the writing of God, and the engraving was by the finger of God; it was from his right hand this fiery law went: the ministry of angels was made use of in it; it is called, the word spoken by angels; it was given by the disposition of them; it was ordained by them in the hands of a mediator, who was Moses, who stood between God and the people, received the lively oracles from him, and delivered them to them. There was a law in being before the times of Moses; or otherwise there would have been no transgression, no imputation of sin, no charge of guilt, nor any punishment inflicted; whereas death, the just demerit of sin, reigned from Adam to Moses; and besides the positive law, which forbid the eating of the fruit of the tree of knowledge of good and evil; and was given as a trial of man’s obedience to the whole moral law, and in the form of a covenant, in which Adam stood as a federal head, to all his posterity; and which covenant he broke, and involved himself and his in misery and ruin. Besides this, there was the law of nature, inscribed on his heart by his Maker, as the rule of his obedience to him; and by which he knew much of God, and of the nature of moral good and evil; and which; though much obliterated by the fall, some remains of it are to be discerned in Adam’s posterity; and even in the Gentiles (Rom. 1:19,20; 2:14,15), and which is reinscribed in the hearts of God’s people in regeneration, according to the tenor of the covenant of grace (Jer. 31:33). Now the law of Moses, for matter and substance, is the same with the law of nature, though differing in the form of administration; and this was renewed in the times of Moses, that it might be confirmed, and that it might not be forgotten, and be wholly lost out of the minds of men; of which there was great danger, through the great prevalence of corruption in the world: and it was written, that it might remain, "litera scripta manet;" and it was written on tables of stone, that it might be the more durable; the apostle says, "it was added because of transgressions," to forbid them, restrain them, and punish for them; and it "entered that the offence might abound," the sin of Adam; that the heinousness of it might appear, and the justness of its imputation to all his posterity might be manifest; as well as all other offences might be seen by it to be exceeding sinful, and righteously punishable: (see Gal. 3:19; Rom. 5:20; Rom. 7:13). It was not delivered as a pure covenant of works, though the self-righteous Jews turned it into one, and sought for life and righteousness by it: and so it engendered to bondage, and became a killing letter; nor a pure covenant of grace, though it was given as a distinguishing favour to the people of Israel (Deut. 4:6,8; Ps. 147:19,20; Rom. 9:4) and much mercy and kindness are expressed in it; and it is prefaced with a declaration of the Lord being the God of Israel, who had, of his great goodness, brought them out of the land of Egypt (Ex 20:2,6,12). But it was a part and branch of the typical covenant, under which the covenant of grace was administered under the former dispensation; and of what it was typical, has been observed before; and a principal end of its being renewed was, that Christ, who was to come of the Jews, might appear to be made under the law, as the surety of his people, the righteousness of which he was to fulfil, and, indeed, all righteousness; being the end of the law, the scope at which it aimed, as well as the fulfiller of it....It [the law] does not continue as a covenant of works; and, indeed, it was not delivered to the children of Israel as such strictly and properly speaking, only in a typical sense; though the Jews turned it to such a purpose, and sought righteousness and life by it: but God never made a covenant of works with men since the fall, in order to their obtaining life and salvation by it; for it never was in the power of man since to perform the conditions of such a covenant; however, it is certain, believers are not under the law as a covenant of works; but under grace as a covenant of grace.