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and afterwards his colleague, de subjectione Chr adolegem, ox. $2, says, “the federal sealing of the promise did also really take place in to a Isasiii. 10, 11. Dr. Owen handles this very sub on Heb. T. 1. Exercit. iv. **r Nor was this known to the popish doctors. Tirinus on Isa. comments, that the prophet othere explains “the compa agreed on between God the Father, and Christ," by which, account of the sufferings and death of Christ, redemption, jus-o tification, and glorification, were appointed to be the rewards o of all those who faithfully adhere to Christ. Thus it appears, that these sentiments concerning the covenant between the Fa. ther and the Son, are not to be treated with contempt. o.o.

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--- o o - o The nature of the Covenant between the Father and the Son more fully eaylained.o.o. o of I. As the covenant between the Father and the Son is the foundation of the whole of our salvation, it will not be impro- o per to stop here a little, and, in our further meditation, en- quire, 1st. From whence the boginning of this covenant o to be taken, and in what periods of time it was completed. 2dly. What the law of the covenant contains, how far, and to what it binds the Son: 3dly. Whether the Son mightinot have or in this covenant, or have withdrawn hi from it, and had no more to do with it. Athl at a reward was promised to the son,

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and the will of my Father, which is one and the same, I was
appointed to the o: of the mediatorial office in time.
Paul likewise declares, that “we were chosen in Christ before
the foundation of the world," Eph. i. 4. ' And consequently,
Christ himself was constituted from everlasting the head of
those that were to be saved, and they were given unto him,
John xvii. 6. for whom he was to merit salvation, and in
whom he was to be glorified and admired. From this consti-
tution, the Son, from everlasting, bore a peculiar relation to
those that were to be saved. Hence the book of fife is espe-
cially appropriated to the Lamb, Rev. xiii. 8 as containing a
description of the peculiar people assigned to the Lamb from
all eternity. Hence also it was that God, by his amazing wis-
dom, so ordered many things in man's state of innocence, that
the attentive remembrance of them after the fall, and the com-
paring them with those things which were afterwards revealed,
might have reminded him of this divine counsel; as we have
shewn, chap. vi. §III. . . . . . .
III. The second period of this covenant I place in that in-
tercession of Christ, by which, immediately upon the fall of
man, he offered . to God, .. 'o. order actual-
lv to orm those things, to which he had engaged himself
%. 5. ; saying, thou hast given them to me, and I will
make satisfaction for them: and so he made way for the word
of to be declared to, and the covenant of grace to be
... them. Thus Christ was actually constituted Me-
diator, and revealed as such immediately upon the fall; and
having undertaken the suretiship, he began to act many things
belonging to the offices of a Mediator. As a prophet, and
the interpreter of the divine will, he even then, . #. Spirit,
revealed those things relating to the salvation of the elect,

and by his ministers published them, Isa. xlviii. 15. 1 Pet, i.

11. and iii. 19. Nay, he himself sometimes appeared in the character of an Angel, instructing his people in the counsel of God. As a King he gathered his church, and formed to himself a people, in whom he might reign by his word and Spirit. For it was the Son of God who said to Israel, Exod. xix. 6. “ and ye shall be unto me a kingdom of priests,” and who with more than royal pomp, published his law on mount Sinai, Acts vii. 38, and whom Isaiah saw sitting as king upon a throne, chap. vi. compared with John Xii. 41. As a priest, he took upon himself the sins of the elect, that he might expiate them by the sacrifice of his body, which was to be prepared for him in the fulness of time. In virtue of this, as a faithful surety,

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VII. Nor is it any objection against this, that the Son, from
eternity, undertook for men, and thereby came under a certain
peculiar relation to those that were to be saved. For, as that
engagement was nothing but the most glorious act of the di-
vine will of the Son, doing what none but God could do, it im-
plies therefore no manner of subjection: it only imports, that
there should be a tone, when that divine person, on assuming
flesh, would appear in the form of a servant. And by under-
taking to perform this obedience, in the human nature, in its
proper time, the Son, as God, did no more subject himself to
the Father, than the Father with respect to the Son, to the
owing that reward of debt, which he promised him a right to
claim. All these things are to be conceived of in a manner
becoming God. *
VIII. Nor ought it to be urged, that the Son, even before
his incarnation, was called the Angel, Gen. xlviii. 16. Exod.
xxiii. 20. For that signifies no inferiority of the Son, before
the time appointed for his incarnation; {. only a form re-
sembling the appearances of angels, and prefiguring his future
mission into the world. - -
IX. As man, he was doubtless subject to the moral law, as
it is the rule, both of the nature and actions of man. For, it is
a contradiction, as we proved before, to suppose a rational crea-
ture, such as is the human nature of Christ, to be without law:
and in this manner he was really bound by the law: 1st. To
preserve the holiness implanted into his nature from his first
conception, unspotted and pure. 2dly. To express it in the
most perfect manner in his life and actions, from all his heart,
all his soul, and all his strength. 8dly. Constantly to perse-
were therein, without yielding to any temptations, to the end
of his course.
X. And as Christ was not only a man, and a common in-
habitant of the world, but also an Israelite, that is, a mem-
ber of the church of the Old Testament, and a citizen of the
commonwealth of Israel; he was also subject to the ceremonial
and political laws, which were then still in force, according
to the divine institution. By virtue of these laws, Christ
made use of the Sacraments of the Old Testament, observed
the festivals, repaired to the temple, and behaved as an obe-
dient subject under a lawful magistracy. He initiated him-
self by circumcision to the obedience of the ceremonial law;
declared his obedience to the political laws by paying tribute,
Matt. xvii. 24, 25.
XI. It may be objected that as to the ceremonial laws, Christ

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char. III.] The father and rue son. 18?

declared himself greater than the temple, Mattoxiii.
Lord of the Sabbath, v. 8. As to the politics
Son of God, he was exempted from paying
26, 27. But this may be solved so
which Christ sustained; for as God, and the son of G
was Lord of the law, the lawgiver himself, who, on acco
his divine nature, had authority to dispense with press
a mutable and positive institution; and if, when he

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man, he had insisted on his being the Son of God, sniff - *

reason had acted as equal to God, in that respect neither
officers of the temple, nor the questors of the emperor, cot
have demanded anything of him as an inferior. But Christ
did not think proper to insist on this his right, but rather to:
behave as a servant of Rulers, Isa. xlix. 7. o
XII. But further, as Mediator and Surely, he is under the
law in another manner, and that two ways; 1st. As enjoining
the condition of perfect obedience, upon which he and his were
to partake of happiness. 2dly. As binding to the penalty, due
to the sins of the elect, which he had taken upon himself.
XIII. As to the former, had the Son of God been pleased to
appear in our nature, but not in the quality of a Surety, he
would necessarily have been a holy person, and conformed to the
law of God prescribed to the human nature. For every man,
as such, is bound to be subject to God, in all righteousness and
holiness, which is exactly described in the divine law. But by
the personal covenant-engagement of the Mediator to that abso-
lute subjection of nature, which is eternally to continue without
end, there is another obligation to subjection, limited to a cer-
tain period of time, which the apostle, Heb. v. 7, calls the days
of his flesh; during which Christ, when obeying the law, was
meriting that happiness, which he was not in possession of;
considering this law, not only as a rule of life, but also as pre-
scribing the condition of acquiring happiness. For, if we se-
clude the procuring of our o, nothing hindered him from
the possession of glory and happiness, from the ver of-
of his conception. For, by being the Son, he o: of
things. But it was owing to his voluntary covenant-engage-

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acted as equal to God from the very beginning of his incarna-
tion, yet for our sakes he became poor. That this subjection to
the law, as enjoining the condition of happiness, is to be distin-

guished from that other absolute subjection to it, as the rule,
of holiness, appears hence, that Christ has laid aside the first,

while this last continues, and will continue, to etermity. . is

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