not able to pay so that whatever the debt is the surety who is ingaged stands under an obligation to see it satisfied Christ then becoming our Surety all that obligation that lay upon us from the law is now derived upon him Now Christ brings himself under this obligation to the law two ways 1. By his own free consent and stipulation to the Father He that is otherwise free if he enter into Bonds and Covenants to discharge anothers debt become an engaged person Though he were free before he is now no longer free but becomes engaged by his own voluntary consent Thus Christ who was free and disingaged in himself did enter into a Covenant and agreement with the Father to undertake our cause and to do and suffer what was necessary to be done and suffered in order to our Salvation Heb. 10.7 Then I said Lo I come in the volume of the book it is written of me To do thy will O God When Christ saw the Fathers heart was set on the Salvation of man and that for that end the Father was willing Christ should undertake the cause and business of their Salvation Christ was as willing as the Father was and he saith Lo I come to do thy will Hence is it that the Counsel of Peace is said to be between them both Zac. 6.13 The Father to speak after the manner of men propounds and the Son consents so that the Son who was free and disingaged in himself brings himself under an obligation by his own free promise and stipulation Hence it is that Christ becomes the Head of the second Covenant the second Adam and all the Elect are his seed and Christ undertakes for them Isa 53.10 2. Christ brought himself under obligation to the Law by his own voluntary assumption of our nature for that end that he might become subject to the Law in it This the Apostle sets forth at large Phil. 2.6 He was in the form of God and counted it no robbery to be equal with God but he made himself of no reputation and took upon him the form of a servant and was made in the likeness of men and being found in fashion as a man he humbled himself and became obedient Here are two things by which the Apostle sets forth the greatness of Christs Condescension 1. That he being in the form of God and who might have continued in the form of God only yet that he was pleased to take upon him the form of a servant and become true man this is one part of his condescension The other part of his condescension is that he would take upon him the form of a servant and become man for this very end that he might become obedient and that he might perform all the acts of obedience in the humane nature assumed Christ was not bound to take our nature at all but he might have continued always in the form of God only or if he will take our nature he was not bound to take it in that servile way so as to be bound to all acts of obedience but here was the greatness of Christs condescension as he will take our nature so he will take it for that end that in our nature he may obey and fulfil the Law for us And therefore it is emphatically expressed in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Factum seu redactum sub lege He was made obedient and so in the Text He was made under the Law Christ was made or reduced under the Law so some render it Christ was reduced to that state and condition as to be in a state of subjection to the Law whereas he was naturally above it Christ was made or reduced under this power and authority of the Law by his own free consent whereas naturally the Law had no such power or authority over him 3. The third and last Proposition is this For Christ to be under the Law is to be under the Judirisction of the Law and to be actually subject to it Christ having put himself under the obligation of the law the law hath full power and authority over him and the law requires perfect and exact obedience from him as it doth from any other man and Christ doth now stand bound and obliged to yield and perform that obedience which the law requires Hence Christ is called Isa 42.1 the Fathers servant he is said to love the Father to do and keep the Fathers commandments Joh. 14.31 15.10 Christ as man was under a law of love and obedience to his Father he was also subject to his Parents after the flesh he submitted to the Baptism of John and gives this reason for it Thus it becomes us to fulfil all righteousness Mat. 3.15 Christ being made man becoming our surety and being made under the law for us was bound to all the moral Duties which the law requires and so to fulfil all righteousness for us And the reason of it is If Christ had left any thing undone that the law requires of us then there had been so far a defect in that which was to become our righteousness for the obedience of Christ was to be the matter of our righteousness Rom. 5.19 By the obedience of one shall many be made righteous The law accepts of nothing but a perfect compleat righteousness therefore if Christ had left any thing to be done that the law requires to be done there had been so far a defect in that which must be our righteousness for Justification therefore Christ was obliged to all that obedience which the law required from us 2. I come now to the second thing to shew wherein the greatness of the love of Christ doth appear and discover it self in his being made under the Law I shall lay down several Propositions for the clearing of this 1. The love of Christ in being made under the law appears in this In that Christ in respect of his Original right was free from all subjection to the law Christ in respect of his person and his Divine nature was above the law Christ as he was God was Supreme and the Author of the law as he was the second person in the Trinity so he was equal to the Father and of equal authority with him It is true the humane nature in Christ was a creature and therefore in a state of subjection as every creature must necessarily be supposed to be But then we must consider that although the humane nature of Christ be a creature and considered simply so is in a state of subjection yet Christ in respect of his Original right is free from all subjection And this may be evidenced from these following Considerations 1. Although it be true that the humane nature in Christ be a creature yet the humane nature hath its subsistence in and by that person who is Divine and increated And hence is it that the Schoolmen do deny that Christ is to be called a Creature There is a
so framed by God as that it was set and inclined to do that which was good for otherwise it could not have been said of man as it was said of all the other Works of God that God beheld all the things which he had made and behold they were all good very good If man had not been made with such a frame and constitution at first as that he had not the least inclination to evil but that he was framed and made so as that he was fitted to do good it could not be said of man as of other the Works of God That they were good but God made all things very good so also did he make man Man was made upright according to the Image of God and this is that which is commonly called Original Righteousness Man was indued at first with original righteousness now God creating man in such a state of Purity and Righteousness at first he doth still require that purity and righteousness from man in which he was at first created for God may justly expect that from man which first he gave him God created him in a state of Purity and God expects man should retain that purity in the inward frame and disposition of his heart And therefore Divines observe As Original sin is forbidden so Original righteousness is commanded in the last Commandment when it is said Thou shalt not covet 2. The Law requires actual obedience to whatsoever is commanded by it The righteousness of the Law speaks on this wise That the man that doth these things shall live by them Rom. 10.5 The Law requires that there should be a doing an actual performance of the things that are commanded by it and the Law saith Cursed is every one that continues not in all things that are written in the book of the Law to do them Gal. 3.10 Now our Saviour sums up the duty of the Moral Law in those two great Precepts the first is That we should love the Lord our God with all the heart and with all the soul and with all the mind and the second is That we should love our neighbour as our self Mark 12.30 Now Christ being made under the Law for us took upon him all this debt of obedience which the Law required of us 1. Whereas the Law of God requires purity and integrity of nature the Lord Jesus assuming our nature adorns and invests it with all that habitual purity and sanctity which the Law of God requires Hence was it that Christ took up our nature without sin brought original righteousness into it and hath preserved it in a state of purity all along Christs Conception and Nativity were without sin therefore is he said to be that holy thing which should be born of the Virgin Luk. 1.35 The inward dispositions of Christs soul were such as the Law of God required to be therefore is the Law said to be in his heart Psal 40.8 And in general it is said of him that he was holy harmless undefiled separate from sinners Heb. 7.26 That in him was no sin 1 Joh. 3.5 That he was a Lamb without blemish and without spot 1 Pet. 1.19 All these things speak the Purity and Sanctity of his nature that Christ in the inward frame of his nature answered that habitual purity the Law of God required and called for 2. Whereas the Law required actual obedience to what is commanded by it Christ being made under the Law for us left no part of the Law unfulfilled Christ did perfectly perform in thought word and deed what the Law commanded He fulfilled the Law as to every branch of it this we heard before that not one iota or tittle of the Law was to pass away till all was fulfilled All was perfectly and exactly fulfilled by Christ Hence is it that he is called the holy One and the Just Acts 3.14 Hence also is it that he challengeth the Jews Which of you can accuse me of sin Joh. 8.46 And it was prophesied of him before That he had done no violence neither was any deceit found in his mouth Isa 53.9 Christ performed all duties towards God and all duties towards man 1. For duties towards God He loved his Father perfectly feared him perfectly obeyed him perfectly Hence is it said of him He always did the things that were pleasing in his sight Joh. 8.29 And therefore when he came to dye he could say I have glorified thee on earth I have finished the work that thou gavest me to do Joh. 17.4 2. As for duties towards man Christ was so exact in all moral Righteousness that in the matter of paying Tribute though he knew he was not in strictness bound to it yet to prevent offence and avoid all appearance of evil he would work a Miracle rather than leave it undone Mat. 17.24 4. The fourth Proposition to illustrate the greatness of the love of Christ in being made under the Law for us is this Christ having taken upon him the whole debt of obedience which the Law required persevered and continued in the course of his obedience till all was finished Hence is it said of him He became obedient unto death even the death of the Cross Phil. 2.8 Christ was obedient all along his obedience lasted throughout his whole life he was obedient unto death It is an emphatical expression He was obedient unto death that is his obedience continued through the course of his life and continued unto death and his death was the last act of his obedience Hence was it when our Saviour came to dye he used this speech It is finished He had finished all that obedience which the Law had required and his Father had injoyned him The Law requires constant perpetual obedience as well as perfect obedience The Law requires obedience not only in one time and season but in the whole of our life Now there was no failing in any part of Christs obedience to the law at any time He was never found guilty of any sin in the whole course of his life Hence is that expression Isa 53.9 In him was found no violence neither was any deceit in his mouth And as he was never found guilty of the least sin so he persevered in all acts of obedience to the last Hence is it said Joh. 4.34 His meat and drink was to do the will of him that sent him and to finish his work 5. The fifth Proposition is The greatness of Christs love in being made under the Law appears in this In that what Christ did in a way of obedience to the Law it was for us Hence is it said that Christ is made sin for us and we are made the righteousness of God in him 2 Cor. 5.21 Christ took upon him our person Christ sustained the persons of all the Elect Christ did that for us which we should have done Hence is it that Christ is said to be the second Adam The obedience which Christ performed to the Father was in
great difference between these two Propositions to say That the humane nature in Christ is a creature and to say that Christ is a creature for Christ is the name of the person that subsists in both natures Therefore though it be true Christus est nomen personae in duabus subsistentis naturis that one of the natures in Christ is a creature yet the person is Divine and no creature and therefore the Apostle saith Rom. 9.5 that Christ though he came of the fathers concerning the flesh yet he is over all God blessed for ever Although Christ as to the flesh and in respect of his humanity came of the Fathers and we say truly and properly his humanity is a creature yet his person is Divine and Christ is still God blessed for ever 2. We must know that the humane nature of Christ never in any moment of time subsisted of it self or by it self but always had its subsistence in the Divine person and the reason is this If we should suppose the humane nature at any time subsist in it self out of the Divine person that would necessarily infer there were two persons in Christ which is most contrary to the Doctrine of the Scriptures Therefore although we do suppose the humane nature simply in it self considered to be a creature and in a state of subjection yet considering that the humanity was always personally united to the Divinity and the humane nature never subsisted out of the Divine person we must conclude that Christ was no otherways in a state of subjection than what he brought himself into by his voluntary condescension Therefore the Apostle tells us He emptied himself and took upon him the form of a servant and became obedient As it was part of his condescension he would take upon him the form of a servant so this was another part of it he would become obedient for our sakes 3. We must consider it was a voluntary act in Christ to assume our nature Christ took our nature indeed but he was not bound to it it was his own free and voluntary act that he did assume it 4. We must also consider that Christ did not lose the Digniey of his person by his assumption of our nature He was the Son of God before his Incarnation and so he was after he was God before he took mans nature and so remained still It is true Christ in the state of his Humiliation was content to have the Glory of his Divinity hid and obscured for a time and this is that the Apostle calls his emptying himself But yet Christ did not neither could he divest himself of his Divinity neither did he lose the essential Dignity of his person He was the Son of God and God after as well as before his Incarnation 5. Christ might if he had pleased without running such a course of obedience here on earth have glorified the humane nature when first he assumed it For this is granted by Divines That Christ by virtue of the personal Union had a natural right unto Glory The Son of God incarnate and become man continues to be the Son of God yea the natural Son of God And hence is it the School-men do truly say That Christ-man is the natural Son of God Therefore the Apostle tells us That Christ is more excellent than the Angels because he hath obtained a more excellent name by inheritance than they Heb. 1.4 And what name is this to be the Son of God Consider vers 5. To which of the Angels said he at any time Thou art my Son this day have I begotten thee Now the Apostle tells us Christ had this name by inheritance that is he was naturally the Son of God and therefore naturally an Heir to all the Father was possessed of Now as he was the Son of God before his Incarnation so he did not cease to be the Son of God by his Incarnation Therefore Christ had a natural right to Glory and might if he had pleased have glorified the humane nature when he assumed it Now then as the result of all that hath been said follows That Christ would become and put himself into a state of subjection and obedience this was for our sakes and it was his voluntary condescension so to do Nay the Apostle tells us expresly in the Text He was made under the Law to redeem them that were under the Law So that it was for our sakes Christ put himself into this state of subjection and it was his voluntary condescension so to do We may not suppose Christ was necessitated to be in this state of subjection True indeed it is said of Christ as man and Mediator That the Father is greater than he Joh. 14.28 and Christ as man is under God as his Head 1 Cor. 11.3 The head of every man is Christ and the head of the woman is the man and the head of Christ is God But then we must still remember 1. It was at Christs liberty whether he would have become man yea or no. He was not bound to take our nature till he did freely of his own accord ingage to do so 2. Remember inequality of Office makes no inequality of Person or Essence although Christ as Man and Mediator be inferiour to the Father in a state of subjection to the Father yet that makes him not to be inferiour to him as to his Person or Essence Consider Christ as the second Person in Trinity he accounts it no robbery to be equal with God that is with the Father Consider him as God so he and the Father are one Now that he who was equal with God and so above all Authority should take upon him the Office of Mediator and put himself into a state of subjection this was marvellous condescension O stand and admire this love How great was his love that would come to serve and obey who was Lord of all and had all obedience of right due to him from all creatures 2. The greatness of Christs love in being made under the Law appears in this That although Christ was free from the Law yet by his own voluntary condescension he made himself subject to the Law as much as any of us This the Apostle sets forth Heb. 2.11 12 13. For both he that sanctifies and they who are sanctified are all of one for which cause he is not ashamed to call them brethren Saying I will declare thy Name unto my brethren in the midst of the Church will I sing praise unto thee And again I will put my trust in him and again Behold I and the children which God hath given me Christ doth here put himself into the rank of his brethren and he performs the same duties in common with them To praise God in the Congregation to trust in God to obey God all these are moral duties now Christ having assumed our nature performs these duties in common with the rest of his brethren 3. The third Proposition is