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Of Communion with God the Father, Son, and Holy GhostJohn Owen, 1657

Chapter 6

pp. 175–19273 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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CHAP. VI.

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1. Of Communion with Christ in purchased Grace: Purchased Grace considered in respect of its rise and fountain. The first rise of it, in the Obedience of Christ: Obedience Properly ascribed to Christ: Two ways considered: what it was, and wherein it did consist. Of his Obedience to the Law in General: Of the Law of the Mediator: His habitual Righteousness how necessary, as also his obedience to the Law of the Mediator. Of his actual obedience or active Righteousness. All Christs obedience performed as he was mediator. His active obedience for us. This proved at large: Gal. 4. 4, 5. Rom. 5. 19. Phil. 3. 19. Zach. 3. 3, 4, 5. One Objection removed. Considerations of Christs active Righteousness closed. Of the Death of Christ, and its influence into our Acceptation with God: A price: Redemption what it is. A Sacrifice: Atonement made thereby: A punishment: satisfaction thereby. The intercession of Christ: with its influence into our Acceptation with God.

1. Of Communion with Christ in purchased Grace: Purchased Grace considered in respect of its rise and fountaine. The first rise of it, in the Obedience of Christ: Obedience Properly ascribed to Christ: Two ways considered: what it was, and wherin it did consist. Of his Obedience to the Law in Generall: Of the Law of the Mediator: His habituall Righteousnesse how necessary, as also his obedience to the Law of the Mediatour. Of his actuall obedience or active Righteousnesse. All Christs obedience performed as he was mediatour. His active obedience for us. This proved at large: Gal. 4. 4, 5. Rom. 5. 19. Phil. 3. 19

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Now that we have Communion with Christ in this purchased §. 3 Grace, is evident on this single consideration; that there is almost nothing that Christ hath done, which is a spring of that Grace whereof we speak, but we are said to do it with him. We are Crucified with him Gal. 2. 20. we are dead with him: 2 Tim. 2. 11. Col. 3. 3. and buried with him: Rom. 6. 4. Col. 2. 12. we are quickened together with him: Col. 2. 13. risen with him: Col. 3. 1. He hath quickened us together with Christ and hath raised us up together, and made us sit together in Heavenly places, Ephes. 2. 5, 6. In the actings of Christ, there is by virtue of the compact between him as Mediator and the Father, such an assured foundation laid of the communication of the fruits of those actings, unto those in whose stead he performed them, that they are said, in the participation of those fruits, to have done the same things with him. The life and power of which truth, we may have occasion hereafter to inquire into.

Now that we have Communion with Christ in this purchased §. 3 Grace, is evident on this single consideration; that there is almost nothing that Christ hath done, which is a spring of that Grace whereof we speake, but we are said to doe it with him. We are Crucifyed with him Gal. 2. 20. we are dead with him: 2 Tim. 2. 11. Col. 3. 3. and buried with him: Rom. 6. 4. Col. 2. 12. we are quickned together with him: Col. 2. 13. risen with him: Col. 3. 1. He hath quickned us together with Christ and hath raised us up together, and made us sit together in Heavenly places, Ephes. 2. 5, 6. In the actings of Christ, there is by vertue of the compact between him as Mediatour and the Father, such an assured foundation laid of the communication of the fruites of those actings, unto those in whose stead he performed them, that they are said, in the participation of those fruites, to have done the same things with him. The life and power of which truth, we may have occasion hereafter to inquire into.

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1. By the Obedience of the life of Christ, I intend the universal §. 5 Conformity of the Lord Jesus Christ, as he was, or is in his being Mediator, to the whole will of God; and his complete actual fulfilling of the whole of every Law of God, or doing of all, that God in them required. He might have been perfectly holy by obedience to the Law of Creation, the Moral Law, as the Angels were: neither could any more as a man walking with God ¹be required of him. But he submitted himself also to every Law or Ordinance that was introduced upon the occasion of sin, which on his own account He could not be subject to; it becoming him to fulfil ALL RIGHTEOUSNESS; Math. 3. 15. as he spake in reference to a newly instituted Ceremony.

1. By the Obedience of the life of Christ, I intend the universall §. 5 Conformity of the Lord Jesus Christ, as he was, or is in his being Mediator, to the whole will of God; and his compleat actuall fullfilling of the whole of every Law of God, or doing of all, that God in them required. He might have been perfectly holy by obedience to the Law of Creation, the Morall Law, as the Angells were: neither could any more as a man walking with God ¹be required of him. But he submitted himselfe also to every Law or Ordinance that was introduced upon the occasion of sinne, which on his own account He could not be subject to; it becomming him to fullfill ALL RIGHTEOUSNESSE; Math. 3. 15. as he spake in reference to a newly instituted Ceremony.

1Vox haec [Greek or Hebrew], latissime sumitur, ita ut significet non modo [Greek or Hebrew], sed & quicquid ullam aequi atque beni habet rationem: nam lex Mosis de hoc baptismo nihil praescripserat. Grot. Per [Greek or Hebrew] Chritus hic non designat Justitiam legalem, sed ut ita loqui liceat personalem; [Greek or Hebrew] personae, & [Greek or Hebrew] muneri. Walae. [Greek or Hebrew]: Clem.Vox haec 〈non-Latin alphabet〉, latissime sumitur, ita ut significet non modo 〈non-Latin alphabet〉, sed & quicquid ullam aequi atque beni habet rationem: nam lex Mosis de hoc baptismo nihil praescripserat. Grot. Per 〈non-Latin alphabet〉 Chritus hic non designat Justitiam legalem, sed ut ita loqui liceat personalem; 〈non-Latin alphabet〉 personae, & 〈non-Latin alphabet〉 muneri. Walae. 〈non-Latin alphabet〉: Clem.

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That Obedience is properly ascribed unto Jesus Christ, as §. 6 Mediator, the Scripture is witness, both as to name and thing. Heb. 5. 8. Though he were a Son yet learned he obedience &c. yea he was obedient in his sufferings, and it was that which gave life to his death: Phil. 2. 8. He was obedient to death; for therein, He did make his soul an offering for sin. Isa. 53. 10. or His soul made an offering for sin as it is interpreted v. 12. He poured out his soul to death, or his soul poured out its self unto death. And He not only Sanctified himself to be an offering, Joh. 17. 9. But he also offered up himself, Heb. 9. 14. an offering of a sweet savour to God: Ephes. 5. 2. Hence as to the whole of his work, He is called the Father's Servant, Isa. 42. 1. and v. 19. And He professes of himself that he came into the world, to do the will of God, the will of him that sent him; for which he manifests his great readiness, Heb. 10. 7. all which evince his obedience. But I suppose I need not insist on the proof of this, that Christ in the work ⟨p. 178⟩of mediation, and as Mediator, was obedient and did what He did, willingly and cheerfully in obedience to God.

That Obedience is properly ascribed unto Jesus Christ, as §. 6 Mediatour, the Scripture is witnesse, both as to name and thing. Heb. 5. 8. Though he were a Son yet learned he obedience &c. yea he was obedient in his sufferings, and it was that which gave life to his death: Phil. 2. 8. He was obedient to death; for therein, He did make his soule an offering for sinne. Isa. 53. 10. or His soule made an offering for sinne as it is interpreted v. 12. He powred out his soule to death, or his soule poured out its selfe unto death. And He not only Sanctifyed himselfe to be an offering, Joh. 17. 9. But he also offered up himselfe, Heb. 9. 14. an offering of a sweet savour to God: Ephes. 5. 2. Hence as to the whole of his worke, He is called the Father's Servant, Isa. 42. 1. and v. 19. And He professes of himselfe that he came into the world, to doe the will of God, the will of him that sent him; for which he manifests his great readinesse, Heb. 10. 7. all which evince his obedience. But I suppose I need not insist on the proofe of this, that Christ in the worke ⟨p. 178⟩of mediation, and as Mediatour, was obedient and did what He did, willingly and cheerfully in obedience to God.

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1. The Habitual Righteousness of Christ: as Mediator in his humane nature, was the absolute, complete, exact conformity of the Soul of Christ, to the will, mind or Law of God; or his perfect ¹habitually inherent Righteousness. This he had necessarily from the Grace of Union, from whence it is, that, that which was borne of the Virgin was an Holy thing, Luk. 1. 35. It was I say necessary consequentially that it should be so; though the effecting of it were by the free operations of the Spirit. Luk. 2. 52. He had an All-fullness of Grace on all accounts. This the Apostle describes Heb. 7. 26. Such an high Priest became us, Holy, harmless, undefiled, separate from sinners. Every way separate and distant from sin and sinners he was to be. Whence he is called the Lamb of God without spot or blemish, 1 Pet. 1. 19. This habitual Holiness of Christ was inconceivably above that of the Angels. He who chargeth his Angels with folly Job. 4. 18. who putteth no trust in his Saints, and in whose sight the Heavens (or their inhabitants) are not clean, ch. 15. 15. always embraceth him in his bosom, and is always well pleased with him, Math. 3. 17. And the reason of this is, because every other creature though never so holy, hath the spirit of God by measure; but he was not given to Christ by measure, Joh. 3. 34. and that because it pleased him, that in him all fullness should dwell. Col. 1. 19. This habitual grace of Christ, though not absolutely infinite, yet in respect of any other creature, it is as the water of the Sea, to the water of a pond or pool. All other creatures are depressed from perfection by this, that they subsist in a created, dependent being, and so have the fountain of what is communicated to them, without them. But the humane nature of Christ subsists in the person of the Son of God, and so hath the bottom and fountain of its holiness, in the strictest unity with it self.

1. The Habituall Righteousnesse of Christ: as Mediator in his humane nature, was the absolute, compleat, exact conformity of the Soule of Christ, to the will, minde or Law of God; or his perfect ¹habitually inherent Righteousnesse. This he had necessarily from the Grace of Union, from whence it is, that, that which was borne of the Uirgin was an Holy thing, Luk. 1. 35. It was I say necessary consequentially that it should be so; though the effecting of it were by the free operations of the Spirit. Luk. 2. 52. He had an All-fullnesse of Grace on all accounts. This the Apostle describes Heb. 7. 26. Such an high Priest became us, Holy, harmelesse, undefiled, separate from sinners. Every way separate and distant from sinne and sinners he was to be. Whence he is called the Lambe of God without spot or blemish, 1 Pet. 1. 19. This habituall Holinesse of Christ was inconceivably above that of the Angells. He who chargeth his Angells with folly Job. 4. 18. who putteth no trust in his Saints, and in whose sight the Heavens (or their inhabitants) are not cleane, ch. 15. 15. allways embraceth him in his bosome, and is allways well pleased with him, Math. 3. 17. And the reason of this is, because every other creature though never so holy, hath the spirit of God by measure; but he was not given to Christ by measure, Joh. 3. 34. and that because it pleased him, that in him all fullnesse should dwell. Col. 1. 19. This habituall grace of Christ, though not absolutely infinite, yet in respect of any other creature, it is as the water of the Sea, to the water of a pond or poole. All other creatures are depressed from perfection by this, that they subsist in a created, dependent being, and so have the fountaine of what is communicated to them, without them. But the humane nature of Christ subsists in the person of the Son of God, and so hath the bottome and fountaine of its holinesse, in the stricktest unity with it selfe.

1De Angelis loquitur, qui si cum Deo conferantur, aut si eos secum Deus conferat, non habens rationem eorum quae in illis posuit, & dotium ac donorum quae in illos contulit, & quibus eos exornavit & illustravit, inveniat eos stolidos. Sane quicquid habent Angeli a Deo habent. Mercer. in loc.

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1. That whatever was required of us by virtue of any Law, that he did and fulfilled. Whatever was required of us, by the §. 9 Law of nature in our state of innocency, whatever kind of duty was added by morally positive, or ceremonial institutions, whatever is required of us in way of Obedience to Righteous Judicial Laws, He did it all. Hence he is said to be made under the Law: Gal. 4. 4. subject or obnoxious to it, to all the precepts or commands of it. So Math. 3. 15. He said, it became him to ¹fulfil all Righteousness, [Greek or Hebrew], all manner of Righteousness whatever; that is every thing that God required, as is evident from the application of that general axiom to the baptism of John. I shall not need for this to go to particular instances, in the duties of the Law of nature, to God and his parents: of morally positive in the Sabbath, and other acts of worship; of the Ceremonial Law, in Circumcision, and observation of all the rites of the Judaical Church; of the Judicial, in paying tribute to Governors. It will suffice I presume that on the one hand He did no sin, neither was guile found in his mouth, and on the other, that He fulfilled all Righteousness, and thereupon the Father was always well pleased with him: This was that which he owned of himself, that He came to do the will of God, and he did it.

1. That whatever was required of us by vertue of any Law, that he did and fullfiled. Whatever was required of us, by the §. 9 Law of nature in our state of innocency, whatever kind of duty was added by morally positive, or ceremoniall institutions, whatever is required of us in way of Obedience to Righteous Judiciall Lawes, He did it all. Hence he is said to be made under the Law: Gal. 4. 4. subject or obnoxious to it, to all the precepts or commands of it. So Math. 3. 15. He said, it became him to ¹fullfill all Righteousnesse, 〈non-Latin alphabet〉, all manner of Righteousnesse whatever; that is every thing that God required, as is evident from the application of that generall axiome to the baptisme of John. I shall not need for this to goe to particular instances, in the duties of the Law of nature, to God and his parents: of morally positive in the Sabath, and other acts of worship; of the Ceremoniall Law, in Circumcision, and observation of all the rites of the Judaicall Church; of the Judiciall, in paying tribute to Governours. It will suffice I presume that on the one hand He did no sinne, neither was guile found in his mouth, and on the other, that He fullfilled all Righteousnesse, and thereupon the Father was allways well pleased with him: This was that which he owned of himselfe, that He came to doe the will of God, and he did it.

1Fuit legis servituri subjectus, ut eam implendo nos ab ea redimeret, & ab ejus servitute. Bez.

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2. There was a peculiar Law of the Mediator, which respected himself merely, and contained all those acts and duties of his, ¹which are not for our imitation. So that obedience which He showed in dying, was peculiarly to this Law: Joh. 10. 18. I have power to lay down my life. This commandment have I received of my Father. As Mediator, He received this peculiar command of his Father, that he should lay down his life, and take it again, and He was obedient thereunto. Hence we say, He, who is Mediator, did some things merely as a man subject to the Law of God in general, so He prayed for his persecutors, those that put him to death, Luk. 23. 24. some things as Mediator; so He prayed for his Elect only, Joh. 17. 9. There were not worse in the world really and evidently, then many of them that crucified him; yet as a man subject to the Law, he forgave them and prayed for them. When he prayed as Mediator, his Father always heard him and answered him, Joh. 11. 41. and ⟨p. 180⟩in the other Prayers, He was accepted as one exactly performing his duty.

2. There was a peculiar Law of the Mediator, which respected himselfe meerely, and contained all those acts and duties of his, ¹which are not for our imitation. So that obedience which He shewed in dying, was peculiarly to this Law: Joh. 10. 18. I have power to lay down my life. This commandement have I received of my Father. As Mediator, He received this peculiar command of his Father, that he should lay downe his life, and take it againe, and He was obedient thereunto. Hence we say, He, who is Mediator, did some things meerely as a man subject to the Law of God in generall, so He pray'd for his persecutors, those that put him to death, Luk. 23. 24. some things as Mediator; so He pray'd for his Elect only, Joh. 17. 9. There were not worse in the world really and evidently, then many of them that crucified him; yet as a man subject to the Law, he forgave them and prayed for them. When he prayed as Mediator, his Father allwaies heard him and answered him, Joh. 11. 41. and ⟨p. 180⟩in the other Prayers, He was accepted as one exactly performing his duty.

1§. 10. Propriū objectum obedientiae est praeceptum tacitum vel expressum, id est, voluntas superioris quocunque modo innotescat. Thom. 2. 2. q. 2. 5. Deut. 18. 18. Act. 3. 22. Joh. 12. 49. chap. 14. 31. Joh. 6. 38. Joh, 5. 30.§. 10. Propriū objectum obedientiae est praeceptum tacitum vel expressum, id est, voluntas superioris quocunque modo innotescat. Thom. 2. 2. q. 2. 5. Deut. 18. 18. Act. 3. 22. Joh. 12. 49. chap. 14. 31. Joh. 6. 38. Joh, 5. 30.

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2. That what ever Christ did as Mediator, He did it for them §. 15 whose Mediator He was, or in whose stead, and for whose good, He executed the Office of a Mediator before God: This the Holy Ghost witnesseth, Rom. 8. 3. What the Law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us. because that we could not in that condition of weakness, whereinto we are cast by sin, come to God and be freed from condemnation by the Law; God sent Christ, as a Mediator to doc and suffer whatever the Law required at our hands, for that end and purpose, that we might not be condemned but accepted of God. It was all to this end, that the Righteousness of the Law might be fulfilled in us: that is, which the Law required of us, consisting in duties of obedience, this Christ performed for us. This expression of the Apostle, God sending his own Son, in the likeness of sinful flesh, and for sin condemning sin in the flesh: if you will add to it, that of Gal: 4. 4. that he was so sent forth, as that he was [Greek or Hebrew], made under the Law, that is, obnoxious to it, to yield all the obedience that it doth require, comprises the whole of what Christ did or suffered; and all this the Holy Ghost tells us, was for us, v. 4.

2. That what ever Christ did as Mediator, He did it for them §. 15 whose Mediator He was, or in whose stead, and for whose good, He executed the Office of a Mediator before God: This the Holy Ghost witnesseth, Rom. 8. 3. What the Law could not doe, in that it was weake through the flesh, God sending his own Son, in the likenesse of sinfull flesh, and for sin, condemned sin in the flesh, that the righteousnesse of the Law might be fulfilled in us. because that we could not in that condition of weaknesse, whereinto we are cast by sinne, come to God and be freed from condemnation by the Law; God sent Christ, as a Mediator to doc and suffer whatever the Law required at our hands, for that end and purpose, that we might not be condemned but accepted of God. It was all to this end, that the Righteousnesse of the Law might be fulfilled in us: that is, which the Law required of us, consisting in duties of obedience, this Christ performed for us. This expression of the Apostle, God sending his own Sonne, in the likenesse of sinfull flesh, and for sinne condemning sinne in the flesh: if you will adde to it, that of Gal: 4. 4. that he was so sent forth, as that he was 〈non-Latin alphabet〉, made under the Law, that is, obnoxious to it, to yeeld all the obedience that it doth require, comprizes the whole of what Christ did or suffered; and all this the Holy Ghost tells us, was for us, v. 4.

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4. That, had not the Obedience of Christ been for us, (in §. 17 what sense we shall see instantly) it might in his life have been required of him, to yield obedience to the Law of Nature, the alone Law which he could be liable to as a man; for an innocent man in a Covenant of Works, as he was, needs no other Law; nor did God ever give any other Law to any such person; (the Law of Creation is all that an innocent creature is liable to, with what Symbols of that Law God is pleased to add.) And yet to this Law also was his subjection voluntary; & that not only consequentially, because he was borne upon his own choice, not by any natural course, but also because as Mediator God and Man, he was not by the institution of that Law obliged unto it, being as it were exempted, and lifted above that Law by the Hypostatical Union: yet when I say his subjection hereunto was voluntary, I do not intend that it was merely arbitrary and at choice, whither he would yield obedience unto it or no; but on supposition of his undertaking to be a Mediator, ¹it was necessary it should be so: but that he voluntarily and willingly submitted unto, and so became really subject to the commands of it. But now moreover Jesus Christ yielded perfect obedience to all those Laws, which came upon us by the occasion of sin; as the Ceremonial Law: yea those very institutions that signified the washing away of sin, and Repentance from sin, as the Baptism of John, which He had no need of himself. This therefore must needs be for us.

4. That, had not the Obedience of Christ been for us, (in §. 17 what sense we shall see instantly) it might in his life have been required of him, to yeeld obedience to the Law of Nature, the alone Law which he could be liable to as a man; for an innocent man in a Covenant of Works, as he was, needs no other Law; nor did God ever give any other Law to any such person; (the Law of Creation is all that an innocent creature is liable to, with what Symbols of that Law God is pleased to adde.) And yet to this Law also was his subjection voluntary; & that not only consequentially, because he was borne upon his own choyse, not by any naturall course, but also because as Mediator God and Man, he was not by the institution of that Law obliged unto it, being as it were exempted, and lifted above that Law by the Hypostaticall Union: yet when I say his subjection hereunto was voluntary, I do not intend that it was meerely arbitrary and at choyse, whither he would yeeld obedience unto it or no; but on supposition of his undertaking to be a Mediator, ¹it was necessary it should be so: but that he voluntarily and willingly submitted unto, and so became really subject to the commands of it. But now moreover Jesus Christ yeelded perfect obedience to all those Lawes, which came upon us by the occasion of sinne; as the Ceremoniall Law: yea those very institutions that signified the washing away of sinne, and Repentance from sinne, as the Baptisme of John, which He had no need of himselfe. This therefore must needs be for us.

1Obedientia importat necessitatem respectu ejus quod praecipitur, & voluntatem respectu impletionis praecepti. Thom. 3 q. 47. 2. 2.

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1. By the Obedience of the Life of Christ, you see what is intended: his willing submission unto, and perfect complete fulfilling ⟨p. 184⟩of every Law of God, that any of the Saints of God were obliged unto. It is true, every Act almost of Christs obedience, from the blood of his Circumcision, to the blood of his Cross, was attended with suffering; so that his whole life might in that regard be called a death: But yet looking upon his willingness ¹and obedience in it, it is distinguished from his sufferings peculiarly so called, and termed his Active Righteousness. This is then I say, as was showed, that complete absolutely perfect Accomplishment of the whole Law of God by Christ, our Mediator; whereby He not only did no sin, neither was there guile found in his mouth, but also most perfectly fulfilled all Righteousness, as He affirmed it became him to do.

1. By the Obedience of the Life of Christ, you see what is intended: his willing submission unto, and perfect compleat fulfilling ⟨p. 184⟩of every Law of God, that any of the Saints of God were obliged unto. It is true, every Act almost of Christs obedience, from the blood of his Circumcision, to the blood of his Crosse, was attended with suffering; so that his whole life might in that regard be called a death: But yet looking upon his willingnesse ¹and obedience in it, it is distinguished from his sufferings peculiarly so called, and termed his Active Righteousnesse. This is then I say, as was shewed, that compleat obsolutely perfect Accomplishment of the whole Law of God by Christ, our Mediator; whereby He not only did no sinne, neither was there guile found in his mouth, but also most perfectly fulfilled all Righteousnesse, as He affirmed it became him to doe.

1In vita passivam hahuit actionem; in morte passionem activam sustinuit; dumb salutem operatur in medio terrae: Bern-Ser. 4.In vita passivam hahuit actionem; in morte passionem activam sustinuit; dum salutem operatur in medio terrae: Bern-Ser. 4.

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2. That this obedience was performed by Christ, not for himself, but for us: and in our stead: it is true! It must needs be, that whilst he had his conversation in the flesh, He must be most perfectly and absolutely holy. But yet the prime intendment of his accomplishing of holiness, which consists in the complete obedience of his whole life to any Law of God, that was no less for us, then his suffering death: That this is so, the Apostle tells us, Gal. 4. 4, 5. God sent forth his Son made of a Woman, made under the Law, to redeem them that were under the Law: this Scripture formerly named, must be a little farther insisted on. He was both made of a Woman, and made under the Law, that is, obedient to it for us. The end here both of the Incarnation and Obedience of Christ to the Law, (for that must needs be understood here by the phrase [Greek or Hebrew], that is, disposed of in such a condition, as that he must yield subjection and obedience to the Law) was all to redeem us. In those two expressions made of a Woman, made under the Law, the Apostle doth not knit his Incarnation and death together, with an exclusion of the obedience of his life. And he was so made under the Law, as those were under the Law whom he was to redeem. Now we were under the Law, not only as obnoxious to its penalties, but as bound to all the duties of it. That this is our being under the Law, the Apostle informs us, Gal. 4. 21. Tell me, ye that desire to be under the Law. It was not the penalty of the Law they desired to be under; but to be under it, in respect of obedience. Take away then the end and you destroy the means: if Christ were not incarnate, nor made under the ⟨p. 185⟩Law for himself, He did not yield obedience for himself: it was all for us, for our good: let us now look forward and see what influence this hath into our acceptation.

2. That this obedience was performed by Christ, not for himselfe, but for us: and in our stead: it is true! It must needs be, that whilest he had his conversation in the flesh, He must be most perfectly and absolutely holy. But yet the prime intendment of his accomplishing of holinesse, which consists in the compleat obedience of his whole life to any Law of God, that was no lesse for us, then his suffering death: That this is so, the Apostle tells us, Gal. 4. 4, 5. God sent forth his Sonne made of a Woman, made under the Law, to redeeme them that were under the Law: this Scripture formerly named, must be a little farther insisted on. He was both made of a Woman, and made under the Law, that is, obedient to it for us. The end here both of the Incarnation and Obedience of Christ to the Law, (for that must needs be understood here by the phrase 〈non-Latin alphabet〉, that is, disposed of in such a condition, as that he must yeeld subjection and obedience to the Law) was all to redeeme us. In those two expressions made of a Woman, made under the Law, the Apostle doth not knit his Incarnation and death together, with an exclusion of the obedience of his life. And he was so made under the Law, as those were under the Law whom he was to redeeme. Now we were under the Law, not only as obnoxious to its penalties, but as bound to all the duties of it. That this is our being under the Law, the Apostle informes us, Gal. 4. 21. Tell me, yee that desire to be under the Law. It was not the penalty of the Law they desired to be under; but to be under it, in respect of obedience. Take away then the end and you destroy the meanes: if Christ were not incarnate, nor made under the ⟨p. 185⟩Law for himselfe, He did not yeeld obedience for himselfe: it was all for us, for our good: let us now look forward and see what influence this hath into our acceptation.