R.C. Sproul writes, “The covenant of grace, rather than annihilating the covenant of works, makes provision for someone else to fulfill the covenant of works for us…We are still justified by works—the works of Jesus, not our own.”

Previously, we saw the importance of understanding a covenant as an agreement in Scripture, and that the Covenant of Works existed with Adam before the Fall with the promise of life for obedience (which we qualified typologically as temporal, not eternal—earthy, not heavenly). All these details were to fully appreciate God’s plan for Jesus Christ to fulfill the Covenant of Works as eternal God and earn Christians eternal life. Now the Confession transitions into the Covenant of Grace stressing that the only possibility for anyone’s everlasting security is Solus Christus (in Christ Alone).
WCF 7.3:  Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second,(e) commonly called the covenant of grace; wherein He freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in Him that they may be saved,(f) and promising to give unto all those that are ordained unto life His Holy Spirit, to make them willing and able to believe.(g)[1]
After the Fall, the Covenant of Works is still binding on all Adam’s posterity, but it only condemns. Adam became “incapable of [maintaining] life.” E. Clark Copeland explains, “… that the covenant of grace brings to consummation the covenant of life and confirms its principle of perfect obedience to the Lord God is confirmed through the Scripture in the command to be perfect as He is perfect, and in man’s accountability at the judgment …”[2] The Covenant of Grace is gracious in terms of what it bestows to us, but it is a reward for perfect obedience in relation to Jesus Christ on our behalf.
Still, the Confession teaches that this salvation does have a condition: the requirement of faith (see WLC 32).[3] Without faith, it is impossible to please God (Hebrews 11:6), and thus to be saved. Copeland writes, “The gospel offer is made in covenant terms.”[4] Wayne Spear instructs, “In one sense, then, the Covenant of Grace may be said to be conditional. Its command is to believe, and the promised salvation is given only to those who believe … those whom God has chosen from eternity are enabled to fulfill the condition of the Covenant of Grace.”[5] Indeed, faith is a gift (Ephesians 2:8-9). God ordains our salvation, and He meets His condition by making us “willing and able to believe”—so it is all His sovereign grace.[6]   Still, as Watson emphasizes, “Faith is the condition of the covenant of grace; without faith, without covenant; and without covenant, without hope.”[7]
Some add a distinction of the “Covenant of Redemption” as the Trinity’s eternal commitment to the Covenant of Grace for the redeemed realized in time.  However, A.A. Hodge instructs that our standards
“…say nothing of two covenants…but assume that there is but one covenant contracted by Christ in behalf of the elect with God in eternity, and administered by him to the elect in the offers and ordinances of the gospel and in the gracious influences of his Spirit…The Confession of Faith in these sections teaches how that same covenant is administered by Christ to his people.”[8]
So the Westminster Larger Catechism Q&A 31 reads, “The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.”[9]
WCF 7.4: This covenant of grace is frequently set forth in Scripture by the name of a Testament, in reference to the death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein bequeathed.(h)[10]
The Greek word for “testament” is usually translated as “covenant” in Scripture, but it is appropriately rendered by the Confession here reflecting Hebrews 9:15 with Christ passing on our inheritance to us through His “last will and testament” enacted by the cross.[11] O. Palmer Robertson points out that “the theme of Hebrews 9:15ff is covenant inauguration,”[12] and explains that the idea of “testament” here relates to Christ agreeing to take on the death penalty of the Covenant of Works and so put it and its curse to death, thus bequeathing us His righteous life in the Covenant of Grace (see Rev. 21:7).
WCF 7.5: This covenant was differently administered in the time of the law, and in the time of the gospel:(i) under the law, it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and ordinances delivered to the people of the Jews, all fore-signifying Christ to come:(k) which were, for that time, sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the promised Messiah,(l) by whom they had full remission of sins, and eternal salvation; and is called, the Old Testament.(m)[13]
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Written by A. Craig Troxel |
Sunday, April 2, 2023
Following our heart may mean that we hear the voice that steers us toward the easier path and not the ethical high road. It is true that the Spirit of God and the grace of God are at work in us “to will and to work” for our salvation (Phil. 2:13). But it is also true that we are prone to cave when we need more resolve and we tend to be bull-headed when we ought to be broken-hearted. If we merely “follow our heart” we may easily slide into the path of least resistance and refuse to take up the cross and follow Christ.

Man’s. . . wants are to be trusted. . . even when their gratification seems furthest off, the uneasiness they occasion is still the best guide of his life.—William James, “The Will to Believe”[1]
Listen to Your Heart
Whenever we are deliberating over a decision, it is not uncommon to hear a friend say, “You should listen to your heart.” Such a sentiment is not only common, but it has also been exalted to a sacrosanct place of moral authority in our culture. It is as if doing anything else would be a denial of your very self. And how could anyone do that? After all, a person must be true to who they are. Anything less would be inauthentic.
So what should we make of this?
What is the Heart?
It may be worth asking what we are listening to if we’re listening to our heart. According to the Bible, the word heart is one among several terms (like soul, spirit, and conscience) that refers to our inner life. But the word heart goes beyond these others. It is used with more frequency and it is used with more subtlety.
On the one hand, the heart communicates the unity of everything we are within. All of our thoughts, plans, wants, feelings, and decisions are generated from this one point, which functions as the governing center of our inner life. On the other hand, the heart comprehends a trinity of the heart’s spiritual functions: the mind (what we know), the desires (what we love) and the will (what we choose). Thus, the word heart in Scripture uniquely captures both the unity and the complexity of our inward life. So “following your heart” is listening, as it were, to your thoughts, longings, and choices. You may say, “So what could be so bad with that?”
Why Not Listen to the Heart?
The problem is one that runs in the family. Actually it arises from the very beginning of the human family. Adam’s and Eve’s sin in the garden of Eden did not begin with the first bite. It began with the first errant thought. Their conclusion that what God said was bad to eat was instead good to eat was a serious sin. It was also delusional, rebellious, twisted, and ruinous for them and for all of their children. Ever since then the sons of Adam and the daughters of Eve have suffered in their heart’s mind from evil thoughts (Gen. 6:5). Because of sin, our foolish hearts struggle with proud and selfish ideas. Even Christians, who are delivered from sin’s condemning power and reigning power, still struggle against residual sin. Self-indulgence and self-importance continue to dog every Christian so that we are often unclear about the true motives that lie under our thoughts. Jeremiah spoke of this, when he wrote:
The heart is deceitful above all things,and desperately sick;who can understand it? (Jer. 17:9)
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In the person of Christ we see humanity yielding itself completely to divinity. Jesus is perfectly righteous because his will is submitted completely to the love of the Father. Herein lies the essence of all true spirituality. Our greatest fulfilment does not come by resisting God or trying to become God, but by yielding ourselves completely to God. Although we cannot replicate the unique person of Christ, we can learn from him what it means to be truly human. 

We all know that we are supposed to be amazed by the incarnation. We reverently listen to Christmas messages and use pious language about the marvel and beauty of the child in the manger. However, if we are honest, a lot of us struggle get much spiritual benefit from thinking about the incarnation. We are more mystified by the story of Christmas than amazed by it. We readily understand the need for Jesus to live a perfect life, for him to die on the cross, and for him to resurrect; however, the relevance of the incarnation is more difficult for us to determine. The proof of this is seen in two ways: first, in just how little we talk about the incarnation at any time other than Christmas and, second, the slight influence that the incarnation has in shaping our everyday devotional lives.
Now, if you (like me) have often struggled to discern the spiritual relevance of the incarnation, here are some ideas to ponder over the advent season.
1 – The Incarnation Reveals the Dignity of Human Nature
God could not take the form of a tiger, a mole, or an eagle and reveal His glory. There is something incompatible about the nature of a mere animal and the nature of God. Animals lack the freedom, will, intellect, and ability to love which are necessary to reflect the personal nature of God.
The incarnation highlights for us that, when the Bible says we are made in the image of God, it really means what it says. Our nature, as shocking as it may sound, is able to bear something of the weight of God. God is able to take the form of a man because man is able, by design, to reflect the life of God. Marilynne Robinson, the great Christian novelist, captures this point when she says, “Jesus is the profoundest praise of humankind the cosmos could utter” – or, as one old Puritan put the matter, Jesus is the “flower” of our nature.
2 – The Incarnation Measures the Immeasurable Love of God
Pagan religion could not conceive of a true incarnation.
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