Like me, many of you reading this article did not grow up in a church that is part of the Reformed tradition. You did not have the benefit of being catechized in the Westminster Standards or the Heidelberg Catechism. Calvinism may have been a dirty word, if not in your home, then in your church. You have come to embrace the doctrines of grace after years of personal study because you have been unable to deny the truth of divine election, which is found throughout Scripture. My journey into the Reformed tradition followed this path, but it was not only the doctrines of grace that led me to sit under John Calvin, the Westminster Divines, B.B. Warfield, R.C. Sproul, and others as theological mentors. In fact, I often think that the Holy Spirit used my interest in the Old Testament more than anything else to help me see and accept the biblical truths summarized in Reformed theology. When I speak of the Spirit’s use of the Old Testament, I am not referring to the plain descriptions of divine providence, election, and so on found therein. The Old Testament does teach the doctrines of grace, but this is not what attracted me to Reformed theology in the first place. Instead, the Reformed tradition’s comprehensive appreciation for the Old Testament and its understanding of the continuity between the old and new covenants is what drew me in. Many of the teachers and authority figures I had while growing up had a tendency to frown upon the old covenant Scriptures. There was no direct disparaging of the Old Testament; nevertheless, this part of the Bible was often thought to be in conflict with the New Testament. No serious attempt was ever made to explain how the Old Testament is to guide the life of the believer today. To make matters worse, when I had a question about a specific old covenant text, I was told not to worry about it, because “those passages in the Old Testament are not for the church.” These attitudes and approaches were not satisfying to me because I knew that the Law and Prophets are God’s Word to His people even today. Reformed theology attracted me because out of all of the competing Christian traditions it does the best job of summarizing the New Testament’s teaching on the Old Testament. Through distinguishing between law and gospel, I found that Reformed theologians do not separate the two, understanding that both law and gospel are present in every book of the Bible. The penetrating insight into the Ten Commandments in Reformed documents like the Westminster Confession of Faith showed me how Calvinists understand that the Law is not some afterthought or something easily relegated to a bygone era. God’s eternal precepts are found within the old covenant commandments, and I was thrilled to see that Reformed theologians are willing to do the hard work to search out these principles and apply them to us today. No other theological system addresses these