1 "Ortp I'TfisyjJn') troi, 'ix^'s ■rpoir'S'.y.Tovi 'ixi^'- — Formula Jur. lustitut. lib. iii. c. Tol- litur. § item per. " Numerius Nigidius iuterrogavit Aulum Augerium, Quicquid tibi hodierno die, per aquiliauam stipulationem spopondi, id ne omue liabes acceptum ? Respondit Aulus Aiigerius, Ilabeo, acceptumque tuli." — Ibid.
2 " Fccialis sumpto in mauibus lapide, po-stquam de foedere inter partes convenerat, hoec verba dixit, Si recte ac sine dolo nialo, hoc foedus atque hoc jusjurandum facie, dii mihi cuneta felicia prcestent ; sin aliter aut ago, aut cogito, caiteris omnibus galvis, in propriis legibus, in propriis laribus, in propriis tcmplis, in propriis sepulehris, solus ego peream, ut hie lapis do mauibus meisdecidet." — Polyb. lib. iii. " ' Audi Jupiter;
500 VINDICI.E EVANGELICiE.
et saxum," the hog being killed with a stone. So "foedus" is "a feriendo : '' though sometimes even that word be used, in a very large sense, for any orderly-disposed government ; as in the poet : —
" Regemque dedit, qui foedere certo
Et premere, et laxas sciret dare jussus habenas," etc.
Virg. Mn. i. 66.
But unto the signification and laws hereof, in this business, we are not bound. It sufficeth for our present intendment that the things mentioned be found virtually in this compact, which they are.
1. There are the Father and the Son as distinct persons agreeing together in counsel for the accomplishment of the common end, — the glory of God and the salvation of the elect. The end is expressed, Heb, ii. 9, 10, xii. 2. Now, thus it was, Zech. vi. 13, "The counsel of peace shall be between them both," — " Inter ambos ipsos."^ That is, the two persons spoken of, not the two offices there intimated, that shall meet in Christ. And who are these? The Lord Jeho- vah, who speaks, and the man whose name is nov^ " The Branch," verse 12, who is to do all the great things there mentioned: "He shall grow up," etc. But the counsel of peace, the design of our peace, is between them both ; they have agreed and consented to the bringing about of our peace. Hence is that name of the Son of God, Isa. ix. 6, " Wonderful Counsellor." It is in reference to the business there spoken of that he is so called. This is expressed at the begin- ning of the verse, " Unto us a child is born, unto us a son is given." To what end that was is known, namely, that he might be a Saviour or a Bedeemer, whence he is afterward called "The everlasting Father, The Prince of Peace ;" that is, a father to his church and people in everlasting mercy, the grand author of their peace, that procured it for them and established it unto them. Now, as to this work, that he who is 1132 ^x^ " The mighty God," might be ]^^ I?, "A son given, a child born," and carry on a work of mercy and peace to- wards his church, is he called "-The wonderful Counsellor," as concur- ring in the counsel and design of his Father, and with him, to this end and purpose. Therefore, when he comes to sufifer in the carrying on of this work, God calls him his " fellow," ''^''W, "my neighbour"
audi pater patrate; . . . . ut ilia palam prima postrema ex illistabulis cerave recitata sunt sine dolo malo, utique ca hie liodie rectissime iutellecta sunt, illis legibus populus Romanus prior non deficiet. Si prior defexit publico consilio, dolo malo ; tu ille Dies- pitcr, populum Romanum sic ferito, ut ego hunc porcum hie hodie feriam : tantoque magis ferito quanto magis potes poUesque.' Id ubi dixit, porcum saxo silice percussit." — Livius, lib. i. cap. 24.
"Arniati, Jovis ante aras, paterasque tenentes Stabant : et cajsa jungebant fcedera porca." — Virg. Mn. viii. 640.
"Ad quem locum Servius : ' Fcedera dicta sunt, a porca foede et crudeliter occisa : nam cum ante gladiis configeretur, a fecialibus inventum ut silice feriretur, ea causa quod antiquum Jovis siguum, lapidem silicem putaverunt esse.' "
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in counsel and advice, Zecli. xiii. 7; as David describes his fellow or companion, Ps. Iv. 14, " We took sweet counsel together." He was the fellow of the Lord of hosts on this account, that they took counsel together about the work of our salvation, to the glory of God. Prov. viii. 22 to 81 makes this evident. That it is the Lord Jesus Christ, the eternal Word and Wisdom of the Father, who is here intended, Avas before evinced. What, then, is here said of him? " I was daily the delight of God, rejoicing always before him, rejoicing in the habitable part of his earth; and my delights were with the sons of men." When was this that the Wisdom of God the Father did so rejoice before him on the account of the sons of men? Yerses 24-26, "When there were no depths, when there were no fountains abounding with water, before the mountains were settled," etc., " while as yet he had not made the earth," etc. But how could this be? namely, by the coun- sel of peace that was between them both, which is the delight of the soul of God, and wherein both Father and Son rejoice.