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name, even that he should be the head of the elect in glory: but the Son, as presenting himself to do the will of the Father, acquiescing in that promise, and in fine, requiring, by virtue of the compact, the kingdom and glory promised to him. When we have clearly demonstrated all these particulars from Scripture it cannot, on any pretence be denied, that there is a compact between the Father and the Son, which is the foundation of our salvation. But let us proceed distinctly. 1st, By producing such places of Scripture, as speak only in general, but yet expressly of this compact. 2dly, By more fully unfolding the particulars which compleat or constitute this compact. 3dly, By invincibly prov ing the same from the nature of the Sacraments, which Christ also made use of.

III. Christ himself speaks of this compact, in express Luke xxii. 29. and I engage by covenant unto you a kingdom, as my Father bath engaged by covenant unto me. In which words the Lord Jesus says, that, by virtue of some covenant or disposition, he obtains a kingdom, as we also obtain it by virtue of the same.

IV. And, Heb. vii. 22. where he is said to be a surety of ■ better covenant or testament. But he is called the surety of a testament, not principally on this account, because he engages to us for God and his promises, or, because he engages for us, that we shall obey; as Moses intervened as a surety between God and the Israelites, Ex. xix. 3-8. For, by how much Christ was greater than Moses, in so much he was also a surety, in a more excellent manner. His suretiship consists in this, that he himself undertook to perform that condition, without which, consistently with the justice of God, the grace and promises of God could not reach unto us; but being once performed, they were infallibly to come to the children of the covenant, unless then we would make void the suretiship of Christ, and gratify the Socinians, the very worst perverters of Scripture. It is necessary, we conceive of some covenant, the conditions of which Christ took upon himself; engaging in our name with the Father, to perform them for us; and that, having performed them, he might engage to us for the Father, that we should certainly have grace and glory bestowed upon us.

V. Moreover, Gal. iii. 17. Paul mentions a certain covenant, or testament, that was confirmed before of God in Christ. Where the contracting parties are, on one side God, on the other Christ; and the agreement between both is ratified.

tified. But least any should think, that Christ is here only considered as the executor of the testament, bequeathed to us by God, the apostle twice repeats, that Christ was not promised to us, or that salvation was not promised to us through Christ, though that be also true; but that the promises were made to Christ himself, v. 16. That Christ was that seed, ray, to which he had promised, or to which the promise was made; namely, concerning the inheritance of the world and the kingdom of grace and glory. It is evident therefore, that the word dafnan does here denote some covenant or testament, by which something is promised by God to Christ. Nor do I see what can be objected to this, unless by Christ we should understand the head, together with the mystical body, which with Christ is that one seed to which the promises are made. This indeed we shall not refuse, if it also be admitted, that Christ, who is the head, and eminently the seed of Abraham, be on no account excluded from these promises, especially as the promises made to his mystical body ought to be considered as made to himself; since he also himself hath received gifts for men, Psa. lxviii. 19.

VI. Nor ought those places to be omitted in which explieit mention is made of the suretiship of Christ: as Psa. cxix. 122. be surety for thy servant for good; that is, as surety receive him into thy protection, that it may be well with him. In like manner, Isa. xxxviii. 14. I am oppressed, undertake for me, be to me a surety and patron. And that none but Christ alone could thus undertake, God himself says, Jer. XXX. 21. who is this, that engaged his heart, or appealed his heart by his suretiship, or sweetened his heart by a voluntary and fiducial engagement, or in fine, pledged his very heart, giving his soul as both the matter and price of suretiship (for all these things are comprized in the emphasis of the Hebrew language) to approach unto me, that he may expiate sin? These words also shew, what that suretiship, or undertaking was, which David and Hezekiah sought for: namely, a declaration of will to approach unto God, in order to procure the expiation of sins.

VII. In fine, we may refer to this point, Zach. vi. 13. "the counsel of peace shall be between them both;" namely between the man, whose name is the Branch, and Jehovah : for, no other two occur here. It will not be foreign to our purpose, to throw some light on this place by a short analysis and paraphrase. In this and the preceding verse, there is a remarkable prophecy concerning the Messiah, whose person, offices, and glory, the Prophet truly describes in a short, but

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lively manner, subjoining at last the cause of all these; namely, why the Messah appeared as such a person, executed such offices, and obtained such a glory; namely, because of that counsel which was between him and the Father, the fruit of which with respect to us, is peace. Of the person of the Messiah he says, that he is wx, the man, that is, true man, see Hos. ii. 15, and indeed, the most eminent among men; not

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"the man of thy right hand," Psal. lxxx. 17. Because Christ is not here considered as in the abasement of his misery, but as in the excellence of his glory. His name is the Branch, because sprung from God, Isa. iv. 2. Zech. i. 12. A new root of a new offspring, or, of the sons of God according to promise and regeneration, the second Adam. And indeed, a branch, which shall blossom under himself. Aben Ezra, hæd from itself, which shall not be produced, or propagated, by any sowing, or planting of man's hand, but shall spring from a virgin, by the peculiar power of the Deity. His office is to build the temple of the Lord, that is, the church of the elect, "which is the house of God," 1 Tim iii. 15. which Christ xxx framed, Heb. iii. 4. and built, Matth. xvi. 18. Laying the foundation in his cross, and cementing it with his blood. But because, in the same breath, it is twice said, "he shall build the temple of the Lord," it may suggest to our minds, whether besides the building of the church, which is the mystical body of Christ, the resurrection of Christ's own natural body may not be intended, which is called, "the building of the temple," John ii. 19, 21. which being done, he will receive majesty,' a name above every name, and sit on the throne of God, to execute his kingly and priestly office in glory. For a king to sit on a throne, is nothing strange, but for a priest, very much so; being contrary to the custom of the ancient priests in the Old Testament, who stood daily, often offering the same sacrifices; because their labour was ineffectual to remove the guilt of sin. Heb. x. 11. But Christ having once offered up the one sacrifice of himself, and by it obtained eternal redemption, sat down for ever at the right hand of the father, never to rise to offer a second time, Heb. i. 3. and ix. 12, 14. He now does what his session gives him a right to do, he makes intercession for his people, Rom. viii. 34. As was ingeniously observed by James Altingius, Hept. 3. Dissert. 6. 49. But whence does all this proceed, and what is the origin of such important things? The counsel of peace, which is between the man whose name is the Branch, and between Jehovah, whose temple he shall build, and on

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whose throne he shall sit, Rev. iii. 21. And what else can this counsel be, but the mutual will of the Father and the Son, which we said, is the nature of the covenant? It is called a counsel, both on account of the free and liberal good pleasure of both, and of the display of the greatest wisdom manifested therein. And a counsel of peace, not between God and Christ, between whom there never was any enmity; but of peace to be procured to sinful man with God, and to sinners with themselves.

VIII. It seems two things may be objected, to which we are briefly to answer, 1st, That by those two we are not to understand the Father and the Son, but the Jews and the Gentiles. 2dly, That here it is not the counsel, which is the original and cause of all these things, and which ought to have been expressed in the preterperfect or present tense; but the counsel, which is the fruit of Christ's intercession, of which the prophet speaks in the future tense. To the first, I answer, that this exposition is asserted but not proved. There is no distinct mention made of Jews and Gentiles in the preceding verses of this chapter. And it is not lawful for us to add any thing to the text. What others allege concerning a priest and king, or the office of priest and king, or about the Jews of Jerusalem and Babylon; is quite forced. Our explication, says the very learned De Dieu, who here is of the same opinion with us, appears simple and plain. Neither is it new, since Jerome tells us, that this verse was understood of the Father and the Son, To the second, I reply that there is nothing can oblige us to assent to it; as the words, by our analysis and explanation, yield a very just and profitable sense, and this covenant could not be expressed by a more significant term than that of a mutual counsel between the Father and the Son. What is added with respect to the difference of tenses, seems to be of small moment: for that the tenses in Hebrew are often put one for the other, and the future for the present, none can be ignorant of, but they who are indifferently skilled in that language: see Psalm xvii. 3. Thou hast tried me; and thou doest, or didst find nothing; literally, thou shalt find. Such changes of tenses often occur in the samé Psalm. Besides something is then said to be done in Scripture, when it is declared to be solemnly done; of which instances are to be met with every where, see Acts ii. 36. We will therefore fully explain the words thus, the counsel of peace is between both. And if you entirely insist on the future tense, the meaning will be this: At the exaitation of Christ, and the peace advanced by him from heaven, there VOL. I.

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will be a manifest execution of this counsel. But we need not come to this: for if by this counsel, we understand that agreement which subsisted between the Father and Christ, God-man, when assuming human nature, he appeared as the surety; the Prophet might and ought to speak of it in the future tense and he does so in a beautiful order, ascending from the effects to the cause, in the following manner; Christ God-man shall build the spiritual temple of the Lord; for which he shall receive as a reward, glorious majesty, and shall sit on the throne of God. And this needs not seem strange: for Christ cloathing himself with human flesh, will by a certain compact, on which our peace is founded, promise to the Father that he will do all this. The Father, on the other hand, will promise thus to reward that service. In this manner every thing runs smoothly. See more of this, chap. iii. $2-4.

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IX. It is also a proof of this, that Christ, often in the Psalms and elsewhere, calls God the Father his God. See, among other places, Psal. xxii. 3. and xlv. 8. Isa. xlix. 4, 5. and John xx. 17. Which is the form or manner of the covenant. this sense Jacob promised that the Lord should be his God, Gen. xxviii. 21. that is, that he would so frame his whole life, as became one in covenant with God. The Israelites also, when they solemnly renewed the covenant, Jos. xxiv. 18. said, we will serve the Lord, for he is our God." In like manner God promises in the covenant, that he will be the God of his covenant people; that is, display the riches of his allsufficiency for their salvation, Jer. xxxi. 33." This is my covenant, that I will make with the house of Israel. I will be their God," Deut. xxvi. 17. " thou hast avouched the Lord, (thou hast made the Lord say) this day to be, that he will be thy God." The very meaning of the word, [which we render God] implies this: for, 8, Eloah, derived from, be swore or adjured, denotes him, whose prerogative it is to bind us by oath, to love and faithful obedience to him, and to whom we ought by oath, to give all obedience; and who on his part engages, that he will be all-sufficient to his faithful servants for salvation. He therefore who professes Eloab to be his God, does, at the same time by virtue of the covenant of God, call himself the servant of God: For, y, servant, is the correlate of Eloah, or x, Elobim: and as in Psalm lxxxvi. 2. preserve thy servant, O thou my God. And in this manner the Father calls Christ, in many places, his servant, Isaiah xlix. 5, 6. Besides, such a one professes, that he only depends on the promise and testimony of that covenant:

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