fore in that respect he may engage himself to pay another mans debt; but he hath not a free dominion over himself, or his own life; and therefore he may not part with a member of his own in commutation, for anothers, (as Zaleucus did for his sonne) nor be ἀντίλυχος[errata 1], to lay down his own life for the delivering of another from death, except in such cases as the Word of God limiteth and alloweth. Now all these things hold in Christ in a speciall manner. There is a most neere conjunction between him and us. He conversed amongst men, and was a member of that Tribe and Society amongst whom he lived, and therefore was together with them under that Romane yoke which was then upon the people, and in that relation paid tribute unto Cesar: He had the nature of man, and was subject to all humane and naturall infirmities without sinne. He was mystically married unto his Church, and therefore was answerable for the debts and misdemeanours of his Church. He entred into Covenant, and became surety for man, and therefore was liable to mans engagements. He became the possession in some sort of his Church, whence it is that we are said to have him. 1 Joh. 5. 12. not by way of dominion (for so we are his. 1 Cor. 6. 19.) but by way of communion and propriety. He was Lord of his own life, and had therefore power to lay it down, and to take it up. And this power he had (though he were in all points subject to the Law as we are) not solely by vertue of the hypostaticall union, which did not for the time exempt him from any obligations of the Law, but by vertue of a particular command, constitution, and designation to that service of laying down his life. This commandement have I received of my Father. Joh. 10. 18. Moreover, he had power ample enough to breake thorough the sufferings he undertooke, and to assume his life, and former condition again. I have power to lay it down, and I have power to take it up. And therefore it was most just and righteous, that Christ in himself innocent, should suffer for us in our selves guilty, which doth more plainly appeare, in that all parties are glorified, and all parties are willing and well-pleased. All parties are glorified: The Father is glorified in the obedience of his Sonne. Joh. 12. 27, 28. John 17. 4. The Sonne is glorified by the Father. Joh. 17. 5. Heb. 2. 7. crowned with glory: and the sinner glorified, being received into favour. Ioh. 17. 24. All parties are willing; the Father is willing, for by his Ordination he ap-pointed
- ↑ Correction: ἀντίλυχος should be amended to ἀντίψυχος
