Irenaeus on the covenant of works

Horton cites Irenaeus as an early theologian who anticipated the federal theologians by distinguishing between “the ‘covenant of law’ and the ‘covenant of grace.’” In a footnote, he claims that “Irenaeus even distinguishes between ‘an economy of law/works’ and a ‘Gospel covenant,’” citing Against Hereies 4.25.

I don’t find the phrases Horton uses in that section of Irenaeus, but perhaps we’re looking at different translations. More substantively, it’s clear that Irenaeus is talking not about the covenant with Adam and the covenant with Christ, but the Abrahamic/Mosaic covenant of circumcision and law and the new covenant. His interpretation of Romans 4 anticipates N. T. Wright more than the federal theologians:

“For thus it had behoved the sons of Abraham [to be], whom God has raised up to him from the stones, Matthew 3:9 and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be prefigured, that he might be the father of all who follow the Word of God, and who sustain a life of pilgrimage in this world, that is, of those who from among the circumcision and of those from among the uncircumcision are faithful, even as also “Christ Ephesians 2:20 is the chief corner-stone” sustaining all things); and He gathered into the one faith of Abraham those who, from either covenant, are eligible for God’s building. But this faith which is in uncircumcision, as connecting the end with the beginning, has been made [both] the first and the last. For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.”

A glance at the other passages Horton cites suggests that Irenaeus is making the same distinction there, not a covenant of works/covenant of grace distinction.