Pro Rege

From David Dickson’s Therapeutica Sacra, Chapter VII.

Originally titled: For a further clearing and confirmation of the doctrine about the three covenants, from Jeremiah 31 and Hebrews 8.

The prophet Jeremiah gives us a short compend of the former doctrine anent these three covenants, (e.g. Jeremiah 31:31, etc.) whereof the Apostle gives a clear commentary, (Hebrews 8:6-7, etc.).

The Covenant of Redemption

As to the Covenant of Redemption, it is here presupposed to be past, as the Apostle, expounding this place of Jeremiah, gives us to understand, while he shows us, that the Covenant of Grace was no other ways purchased, than by the mediation of our Lord Jesus, transacting about the Covenant of Redemption with the Father. And that he may give us to understand this:

1. Christ is called the mediator of a better covenant (Hebrews 8) to wit, of the Covenant of Grace.
2. The Covenant of Grace is designed by the name of a testament, which gives us to understand, that Christ the Mediator, did not obtain the making of this covenant on a lesser price than the laying down of his life, that all the benefits contained in these better promises, might first be his goods, to dispose upon, as he pleased; and that he being resolved to die, did make his testament, and leave them all in legacy to the redeemed, his heirs and assignees, designed from eternity.
3. The Mediator making his testament, is called Jehovah, not a mere man, but God to be incarnate, making an unchangeable latter-will or testament, which of necessity required the death of the testator, that it might be ratified, Hebrews 9:15-16, and the death of a testator not a mere man, but the Son of God to be incarnate and to die, who had life in himself, that he might lay down his life, and take it up again.
4. The goods which he purchased according to the Covenant of Redemption, and left in legacy to his heirs, are all and every blessing which do belong to godliness and life eternal, as remission of sin, and writing of the law in their hearts, etc.
5. The redeemed, and designed heirs, are not all and every man, but the elect only, these that were to be saved only, and who were to be effectually called, and indued with the saving knowledge of God, who from the least to the greatest, were all of them to know the Lord: not such as were the reprobate fathers, nor their unbelieving children, but the chosen society of the Israel of God and of Christ’s family, the house of Judah, which is the tribe of Christ; for, the Apostle doth extend these promises unto the covenant between God and the elect, to be gathered under the evangel unto Christ, out of Jews and Gentiles.

The Covenant of Works

As to the Covenant of Works, it is certain:

1. First, that God made a Covenant of Grace in substance, and upon the mater with the fathers that were brought out of Egypt, as we may gather from the consideration of the parties and articles of that covenant: for, albeit God repeated the Covenant of Works, and declared the force of the law, for binding the curse upon all transgressors thereof; yet he did press the law on them in order unto their reconciliation, by the sacrifice of the Lamb of God, to be in due time offered up, and did teach them, that Christ was the end of the law, for righteousness to every one that believed.
2. It is certain, that in the framing of this Covenant of Grace, between God and the visible church of the fathers, God did make the promises of righteousness and eternal life and spiritual blessings, under the vail of temporal types, upon conditions more hard and difficult in appearance, than the new covenant requires: for, this the Apostle shows to us plainly, Hebrews 8:6.
3. It is certain, that the unbelieving fathers did not take up, nor understand the Covenant of Grace, but turned it over in a Covenant of Works, which is manifest by comparing the words of Jeremiah and the commentary thereupon by the Apostle: For, Jeremiah says, that they did transgress the covenant, albeit God did show himself a husband unto these unbelieving fathers; that is, they changed the Covenant of Grace in a Covenant of Works of their own framing, and transgressed that covenant also. And the Apostle says, they did not continue in that covenant, because they changed it to themselves in a Covenant of Works, according to which Covenant God did deal with them: for, instead of being a husband to them, he exacted of them the penalty of the broken Covenant of Works, and lorded it over them, and did not regard them (Hebrews 8:6). For, they sought after the righteousness of works, and not to have righteousness by faith; and therefore did he despise them, and dealt with them after the tenor of the Covenant of Works. And it is observable, that the words of Jeremiah do comprehend the Apostle’s meaning; for, the words may bear both, that God was a husband unto them to wit, in making a Covenant of Grace with them; and that he dealt with them as a Lord over them, by exacting of them the penalty of the broken Covenant of Works, and of the rejected Covenant of Grace.

The Covenant of Grace

As to the Covenant of Grace, the Apostle speaks of it in express terms, first, by God’s promising that he would make a new covenant with the house of Israel and Judah.

Secondly by his setting better promises before them then these were which were made to the Fathers in the wilderness.

Thirdly, by his giving no other cause of bestowing so great blessings on them, but his own good-will and pleasure.

Fourthly, by his requiring no other condition of them but says, that they who feel in themselves, the want and need of the promised blessings, and are convinced of their own unworthiness, might give credit unto God that makes the promise, and so embrace the promises, and apply them to their own use.

The External Dispensation of the Covenant of Grace

As to the external dispensation of the covenant, it is certain,

1. First, that it was common to all that were externally called, to all the members of the visible church: for, the covenant made in the wilderness with the elect fathers and reprobate, with the believers and unbelievers, with those that rejected the Covenant of Grace and the offer of righteousness by faith, and with those who looked through the veil afar off to Christ coming, and were saved, was one and the same.
2. It is certain, that the external form of the Covenant of Grace, was more obscure and veiled over by the types and figures of the Levitical ceremonies before Christ came; but after his coming, it was propounded in clearer and better promises.
3. A day is set, to wit, the fulness of time, when these shadows and typical figures should be abolished, and the grace of God should be set before his people, to be looked upon with open face.
4. And yet, the grace of God was not so hid and obscurely propounded to the Church before Christ’s coming, as it could not be taken up by the children of God; for in the midst of the shadows and dark types the starlight of gracious promises did shine, and the doctrine of the New Covenant, was in substance holden forth by the prophets; and one instance thereof doth appear in this place of Jeremiah.

The Internal Covenant of Grace

As to the internal Covenant of Grace:

1. First, these things which are promised in that Covenant, do declare in what state God finds men whom he converts and draws into covenant with himself; for, when the Lord takes in hand, that he will write his law in their heart, that he will teach them himself to know him, by the teaching of his Word and Spirit; and that he will forgive their sins, he presupposes, that lawless rebellion did reign in them, with blindness of mind and hardness of heart; and that the elect, by nature, are without law, without God, without faith, before he reforms them according to the articles, or tenor of the Covenant of Redemption.
2. Albeit, by nature, the law be written in men’s hearts, as to the knowledge of sundry moral duties, and so far as is sufficient to make them inexcusable for their contravening these sparks of light, Romans 1:20; 2:14-15. Yet, the writing of the law, here promised is spiritual and supernatural, enlightening their minds by the light of God’s Spirit, and renewing their heart; and, in effect, the thing promised is actual conversion of them.
3. And seing conversion is here promised by Christ the testator absolutely, he has taken in hand absolutely to effectuate it: for, it is not said, I will put my law in their heart if they please to suffer me, but determinately, I will put my law, I will write my law in their heart and inward parts, that is, I will make them willing who were averse, and obedient to my law who were rebellious.
4. Christ, the Testator, does in all this, not satisfy himself by promising the illumination of the mind and the inclining of the heart, for a time; but promises also to make a solid and permanent work of it, by making them persevere, which is imported in the words I will put, and I will write it; for, to write it, is as much as to fix and engrave it, that it may remain.
5. The chief head of the covenant, and which in substance contains all blessings, is set down in these words, I will be their God, and they shall be my people: for, by this promise, right is granted unto the true heart-convert and confederate, first, unto God himself, then unto all his benefits, whereof he has need, in order to righteousness and eternal life: for, they whose God the Lord is, they do live, and shall live for ever, as Christ says, God is not the God of the dead, but of the living (Matthew 22:32). And all particular promises, what are they else but explications of this great and first promise, and applications thereof to his children’s cases in particular?
6. Gifts of the Spirit are promised here, and inducements whereof disciples have need, whereof pilgrims going home to that heavenly city have need: yea, the Spirit himself is promised to them, who is to remain with them to the end of their life, as a director and leader, They shall all know me, says the Lord, that is, as Christ interprets it, *They shall be all taught of God (*John 6:45).
7. The Lord shows here, that he will deal with men, in their regeneration and reconciliation, as with reasonable creatures, by preserving and not destroying them in their simple naturals, by maintaining and not overturning the liberty of their freewill; I will make a covenant, says he, with the house of Judah. Now a covenant is a free and voluntary contract.
8. He shows, that he is Lord and Overruler of man’s will, who can turn it about as he pleases, and that he is not hindered nor impeded to execute and bring to pass, whatsoever he has purposed to do, by the variable contingency or difference of man’s will, but can work upon the will of man, and by the will of man, what pleases him; and by second causes, whether working freely and contingently, or by a natural necessity, can wisely, holily and powerfully bring about his own purpose in his set time; the days come, says he, wherein I will make a covenant with the house of Israel. Wherein he taketh upon him the effectual work of covenanting, promising not only for his own part, but also for the elect of Israel and Judah’s part; for, his promise is, that it shall come to pass, that by inclining their will unto reconciliation, they shall willingly consent unto a covenanting with God: for, he says, I will make a covenant with them; he says not, “if they will,” but absolutely, “I will make them close a covenant with me heartily”.
9. The party to be converted and to enter in covenant, is not all men, nor every society, but the Church, God’s own family; not every nation, but God’s people, chosen out of all nations on the whole earth, I will make a covenant with the house of Israel: as it is also cleared (Deuteronomy 7: 6-8).
10. The Church of Christ under the Gospel, as the Apostle looks on this place, is comprehended under the name of Israel and Judah; partly, because Israel has the priority of all other people in God’s covenant; and partly, because all the Christian church of the Jews and Gentiles, is comprehended under the name of the house of Judah, which is Christ’s tribe, whereof he came, who is the prince and head of all believers and confederate persons, reconciled to God; and partly, because the Israelites or Jews, have this prerogative above all other people and nations on the earth, that of that race of people, the posterity of Abraham, Isaac and Jacob, there shall be in all ages some elected persons till the great bulk of the now scattered people turn Christians, and till the end of the world (Romans 11:5).
11. No age, old nor young, no sex, man nor woman, nor any external difference of men that can be put between one and another in this life, excludes any man from the benefit of this covenant, or commend a man to God that his person should be respected of God, but all and every one whom God shall externally call, may safely accept the offer of grace, and join themselves to Jesus Christ; for, the grace of God here, is extended unto all degrees and sorts of men, from the least to the greatest.
12. In the mean time God knows his own, man be man, both great and small, and with the same love, embraces them all; for, the promise is, that all those elect who are known to God, shall know him from the greatest even to the least.
13. The great obstacle which may be supposed to exclude any from coming in to God through Christ, is here removed; to wit, the greatness and multitude of bygone sins, cast up against the incoming of some when they are called: The mercy and grace of Christ the testator, takes this doubt out of the way, saying, I will forgive their iniquity, and their sins I will no more remember (Jeremiah 31:34).
14. This promised remission, the Lord will not have limited nor abridged, neither by the number of sins, nor grievousness thereof, nor kinds of sins, but he purposes and promises to take away all iniquity by forgiveness, and to forget their bygone sins (Jeremiah 31:34). And confirms this by repeating the promise of not casting them off who shall acknowledge him (Jeremiah 31:37).
15. From this promise the Apostle (Hebrews 10) draws this consequence, that under the Gospel, or New Covenant, there is but one offering for sin; which offering cannot be repeated, in regard that full remission thereby is purchased: For, he says, by one offering he hath perfected for ever them that are sanctified (Hebrews 10:14), and this he proves from the words of the covenant whence he concludes, Now, where remission of these are, there is no more offering for sin (Hebrews10:15-17).
16. If any shall ask for the cause of so rich mercy and grace covenanted, he shall find none in man at all. The only cause is set down here, to wit, the will and good pleasure of God, I will forgive their iniquity, says the Lord, and their sins will I remember no more, that is, I will have mercy on whom I will have mercy.
17. Because the Lord our God and Mediator, is here making his testament, wherein also he takes upon him to be executor of his own latter will, and to perform all that is promised, therefore in confirmation, he subscribes and sets down his name Thus says the Lord (Jeremiah 31:35). And that his subscription may be of weight with all men, he designs himself by his stately styles or titles, taken from his creation and government of the creatures, Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name. This he says, lest the faith of his people should be shaken by their looking to impediments and difficulties, and that they may gather strength and courage to go on in the Lords way constantly, when they consider the power of God in the workmanship and government of the world.
18. Unto his subscription, he adds, both witnesses and pledges of his promises: If those ordinances depart from before me, says the Lord, then the seed of Israel [which comprehends the seed of Abraham’s faith] shall cease from being a nation before me forever (Jeremiah 31:36).
19. Last of all, lest any man, in the consideration of the grievousness of his sin, or of the apparent impossibility of performing these promises, should doubt, of remission of sins to be granted to the confederate, or of the perseverance of the true believer, or of the perpetuation of the church, the Lord bids his people that come in to him, be confident and quiet, saying, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord (Jeremiah 31:36). Now, both these are impossible, that we can measure the heavens, or search the bottom of the earth: therefore it is impossible, that this covenant and the promises made therein, should fail.

The manner of dispensing the New Covenant outwardly and inwardly.

As to the dispensation of this covenant, both outwardly and inwardly:

1. This promise of a new covenant, is a challenge against the misbelieving fathers, who slighted the offer of grace and followed after the Covenant of Works, seeking righteousness by works; which Covenant of Works, they were not able to perform and it served unto them only for their condemnation. This the Apostle collects from this place of Jeremiah and Hebrews 8:8, He found fault with the fathers.
2. The Apostle observes the wonderful mercy of God, that while he is finding fault with the incredulity of the fathers, who lived under this old covenant, he will avenge this their incredulity, ignorance, foolishness and ingratitude, by telling them, that he will make a new covenant and give them that were then living a taste of it, for recovering them, finding fault with them, he says, the days come, that I will make a new covenant.
3. This Covenant of Grace made with the church, is procured by Christ, to this end, that the Covenant of Redemption might be brought unto a real accomplishment by the Covenant of Grace. This observation is grounded upon this, that Christ is called the Mediator of this better covenant (Hebrews 8:6). For, he will draw up a clear Covenant of Grace with his people, that the blessings purchased unto them according to the Covenant of Redemption, may be applied unto them by this Covenant of Grace and reconciliation.
4. The preaching of the promise of this new covenant, is a most fit mean to draw on and close this Covenant of Grace between God and his people, who are the called according to his purpose: this observation is gathered from Jeremiah’s preaching and Paul’s preaching of this unto the hearers of the Gospel, to this very intent and purpose.
5. In the promising and preaching of this Covenant of Grace, God will have all men’s opinions, thoughts and conceptions about this mystery, limited unto, and depending upon, his mouth alone, revealing the same in his Word: this observation is gathered from the Lord’s invitation of all men to take heed what he is to say, and what he is to let forth in this mater, Behold the days come, says the Lord, wherein I will do such and such things, which now I foretell I will do.
6. Both the making and way of making a covenant with man, depends absolutely on God either to make a covenant or not, to make what covenant he pleases to make, upon what conditions he pleases, and with what persons he pleases to make his covenant. No man ever preveened God, desiring him to make a covenant, but God did preveen all men, he preveened Adam once before his fall, and again by preaching the Gospel in his audience after the fall, he preveened the fathers in the wilderness, he preveened his posterity, that have lived or shall live in the latter days, promising to make a covenant with those who were not come into the world, but were to come long after the promise.
7. The Lord will have all men to understand, that the end of his covenanting with men, both in that old dark form, and in the new clear form, is his own glory: for, he has made all things for himself, even the wicked for the day of evil. This observation is gathered, partly, from this, that the Lord brings forth his sovereignty for a reason of his rejecting of the misbelieving fathers in the wilderness, I despised them, I regarded them not; I Lorded it over them, as the original may bear. And partly, from this, that he brings forth his own will and pleasure, for a reason of his showing grace to their posterity, I will forgive their sins, etc.
8. He shows also, that in his works he does not depend upon man, but that all his works are known unto him from the beginning, and that it is determined by himself, what, and how, and by what means, he will do everything. This may appear from this, that he foretells what he is to do about the saving of his elect, Jews and Gentiles, being no less certain to do what he promised about the posterity to come, than he was certain of what was passed already about their incredulous fathers.
9. The Lord will have us to know, that laying aside the consideration of his decrees, it is simply in the power of God to punish sin—in whom he will, and to pardon sin through a Mediator—to whom he will; that is, to have mercy on whom he will have mercy, and to pardon whom he will pardon. This is collected from this, that the fathers do sin in the wilderness and justly perish and the posterity do sin and are graciously pardoned.
10. In all this proceeding, no violence is used upon the will of men, whether of them that perish, or of them that are saved. The saved do walk freely and willingly in the way of salvation, as their hearty choice; and these that perish, walk willingly in the way of perdition. God proceeds with both by a voluntary covenant, as this place shows.
11. In them that perish the meritorious and culpable cause of their perdition is in themselves; but in them that are saved, no cause is found at all, but the cause is found in God’s grace allenarly. This is collected from this, that the Lord gives the reason of the perdition of the misbelieving fathers, from their sins and transgression of covenant: they transgressed my covenant, and I despised them; and of the salvation of their posterity, no other cause but this: their sins I will not remember any more.
12. The Lord’s justice is cleared in the perdition of them that perish, because he gave precepts and promises, and other moral motives, to hinder them from sinning, and to move them to keep his ways, albeit he did not effectually impede their running on to sin according to their inclination, and proneness to follow their own way. This is collected from this, that the Lord says, he made a covenant with their fathers, and they did break it.
13. It pleases God, not only to give his precepts unto men, concerning their duty, but also to condescend so far unto them as to open up in a part his decrees and deep designs about men’s salvation, that they, being admitted somewhat near to the treasures of His wisdom, goodness, justice and mercy, might be so much the more wise, and the more stirred up to discharge their duty, and make use of his dispensation. This we collect from his revealing of the decree of election of the posterity of Israel, and drawing them effectually into a Covenant of Grace with himself.
14. The Lord reveals to the world the doctrine of election unto life, only in the general, and does not descend to the nomination of them in particular. This is collected from this, that he doth promise to convert and draw into a new Covenant of Grace, the posterity of Israel and Judah, without naming particularly these that were designed for that salvation.
15. Albeit the Lord keeps up the names of the elect (except of some few) before their conversion, yet, he gives forth marks and evidences whereby after their conversion they may be known both to themselves and others. This we collect from this, that He sets down infallible marks of the elect, who are to be God’s covenanted people or worshipers of God, that they do know God, and have his law written in their hearts and inward parts.
16. As for the reprobation of any man, the Lord has given no certain mark as long as they live, (except that malicious and willful rejecting and opposing of known Christ Jesus) to the intent that none should dare to exclude, either themselves or others from repentance and hope of mercy, so long as the day of God’s long-suffering and patience lasts. This is collected from this, that God does not make mention of the reprobation of these misbelieving fathers, while they are living, but now long after they are dead; and this mention-making of them, is in general only, and not by naming them particularly.
17. Albeit in the dispensation of the Covenant of Grace, for application of saving mercies, the matter be so wisely carried by God, that both the decree and Covenant of Redemption is kept close, as to particular names, and yet it is effectually made out in the applying of grace to individual persons, as the agreement is made between God and Christ Mediator; yet, the Covenant of Redemption, is made this far clear, that it did not pass for the conversion and salvation of all and every man by this evidence, that not so much as the offer of the Covenant of Grace and reconciliation shall be made to all and every nation, far less to all and every singular person: but that the people and nation of Israel and Judah is chosen out of all people and nations in the world, comprehending such others as should be called unto their society, and the fellowship of the olive tree among them, as Psalm 147:19-20 holds forth. And in this place the whole elect, under the Gospel, are taken up under the name of this one nation.
18. That the decree of election of some, may both be kept up as to particular nomination, and yet have certain execution and be performed, the Lord takes up all his confederates whether in the letter or spirit also, under the same common name. This is gathered from this, that the misbelieving Israelites that perished in the desert, with whom God made a covenant and they did break it, are designed under the common name of fathers, and are taken up in that covenant under the name of spouse (Jeremiah 31:32) and the elect posterity are taken up under the common name of the house of Israel and Judah.
19. Such as the covenanters are, in regard of their inward estate, such is the covenant wherein they really are, or such is the covenant in relation to their persons. Unto the reprobate who do change for their part, the Covenant of Grace into the Covenant of Works, the Covenant of Grace becomes in effect the Covenant of Works, and is rendered void to them, as the Apostle threatens the Galatians (Galatians 5:4) and as did befall the pharisaical fathers, who are here declared as instances; but the Covenant of Grace unto the elect and true believers, remains still the Covenant of Grace, from which they do not fall, nor can altogether fall, as the comparison here between the fathers in the wilderness and their elect posterity makes evident.
20. The Lord has wisely joined life with the means and way to life and death with the way to death, and will not have that separated which he has joined. This is collected from this, that the fathers by not continuing in the covenant, are despised and rejected of God, and so perished; but their elect posterity, having the law of God in their hearts, and cleaving constantly unto the Lord, are saved.
21. The Lord will have this doctrine taught where His word is preached, concerning the election of some, and reprobation of other some; of God’s covenanting with some people and persons, and not offering a covenant to other some; of covenanting with some in the letter, and with other some in the spirit also, to this end and intent, that men, leaving the searching in particular of that which God has kept secret in the particular, may follow commanded duties, repent their sins and flee to Christ offered unto them, and take up his yoke upon them, and beware that they neither despair, nor yet presume, or turn the grace of God into wantonness. This we gather from this, that God sends forth Jeremiah to preach these things, not only to the visible Church of the Jews going into exile and captivity, but also to all who shall hear this doctrine from him to the end of the world. And the Apostle, repeating this doctrine for the use of the Christian Church of Jews and Gentiles, confirms this.