excludes not but includes the Lords taking in members to the invisible and mysticall body which is to be observed against Anabaptists and Antinomians The Lord speaks often of the Covenant of Grace not so much as Preached quâ foedus ennunciatum though it so also must be Preached but as fulfilled by God and acted in an effectuall powerfull way upon the hearts of the elect only and that according to the Lords decree of election and will of pleasure So speaks the Lord of the Covenant Jer. 31.31 32 33. Jer. 32.37 38 39. Ezek. 11.16 17 18 19 20. Ezek. 36.25 26 27 c. Isa. 59.20 21. in a pure Evangelick way and in these places the Lord speaks of the Covenant not so much as it contains our duty as principally it holds forth his Gospel promise what he shall effectually do according to his decree and will of pleasure over-ruling our corrupt will which Papists Arminians and Socinians utterly mistake and will have it to be spoken of the Covenant as Preached according to the Lords approving and commanding will whereas there is not one word of a command in these places and therefore they say that these places speak nothing for the efficacy and mighty power of God in converting sinners 2. The Anabaptists from these places say none are to be baptized but such as are so in Covenant and as have these promises fulfilled in them in whom the Lord hath wrought a new heart and a new spirit and that there is no externall Covenanting under the New Testament But then the whole Gentiles Isai. 55.4 5. Isai. 11.10 Isai. 60.1 2 3 c. all Nations Isai. 2.1 2. all flesh Isai. 40.5 Psal. 65.2 all the Kindreds of the earth Psal. 22.26 27. the Kingdoms of the world Rev. 11.15 should be all chosen to life taught of God such as have the Law of God ingraven in their inward parts as Jer. 31.33 Ezek. 36.26 which is most false Now there are undenyable Prophecies that the Gentiles from the rising of the Sun to the going down thereof Mal. 1.11 shall be under the New Testament the people of God by Covenant Isa. 19.18 19 20 21 22 23 24 25. Then must the generality and mixed multitude of the Gentiles be some other way in Covenant then these of whom the Prophets sâ—eak Isa. 5â— 20 21. Isa. 55.10 Jer. 31.31 Ezek. 11.19 Ezek. 36.26 3. The Antinomians do also owne no Covenant of grace but this wherein the new heart is given and the condition is both promised and given And D. Crispe saith All other Covenants of God besides this run upon a stipulation and the promises run upon conditions altogether upon both sides The New Covenant is without any conditions whatsoever upon mans part Man in tyed to no condition that he must perform that if he do not perform the Covenant is made void by him Ans. Man is under a condition of beleeving and tyed to beleeve so as the wrath of God abides upon him he shall not see life nor be justified if he beleeve not Joh. 3.18.36 Rom. 10.6 7 8 9 2. Man is tyed to no condition which he must 〈◊〉 say which he can perform without the grace of God For have he grace or have he no grace the Holy Lord O if we could plead for him and his High Soveraignty is debter to no man he is so oblidged to beleeve as he sins against the Preached Covenant and forefaults his salvation if he beleeve not and so breaks the Covenant but devils or men cannot make itâ— void he may make it of no effect to himself he being an heir of damnation but being a chosen vessel God shall work him to beleeve and he makes it not void to himself If it be said that the New Covenant is without any conditions whatsoever upon mans pure It says too much for the beleevers being under no debt no obligation of conscience to beleeve or to any duty but as the Spirit their only Law leads them And if the Spirit breath not upon them to forbear adultery paricide sodomie or to beleeve pray praise hear mourn for sin as Peter and David they sin not for sin is a transgression of the Law And when the Spirit breaths not acts not there is no Law and this is most â—ilde Where observe that â— Antinomians and Familists confound the efficient cause of our obedience which is the Spirit of Grace and the objective cause which is the holy rule of the command promise or threatning For though the Spirit be absent and not given at all to men in the state of nature yet do they sin in committing of Sodomie and in not praying for they are oblidged not to sin and commanded in the first Command to pray to a revealed God I know Adam was not oblidged before he sinned to pray to Jesus Christ Mediator as Steven Act. 7. prayed to him The Spirit by grace does help us to obey the command and the Law but the Spirit is not the Law nor rule of out obedience 2. Not only will they have the Spiritâ— to be all the beleevers Law and word and the letter of the command to lay on no obligation but the Spirit as actually breathing and giving actuall influences must be the Law For though the naturall conscience or habituall light say that the man should not commit this wickednesse nor omit this duty seeing present necessity of one starving for want of one drowning in a water crying for my help is a call of God to perform the duty And if the Spirit give inward warning that I should do the duty yet if the Spirit actually breath not and contribute not his actuall influence the man hath no warrand of any command or Law to act without his rule since the Spirit acts not at all and cannot so be guilty in the committing of the most vile abomination for where no Law is no sin is M. Crispe pag. 160. brings this Argument The Covenant is everlasting if the Covenant stand upon any conditions to be performed by man it cannot be an everlasting Covenant except man were so confirmed in righteousnesse that he should never fail in that which is his part but he daily fails so daily breaks the Covenant Ans. To the first act of beleeving which is a performing of the condition of the Covenant there is no other condition required then that Ezek. 36.26 I will put in you a heart of flesh 27. I will put my Spirit in you and cause you walk in my statutes Zech. 12.10 I will powrâ— upon the house of David the Spirit of grace and supplication and they shall look upon me whom they have pierced that is they shall beleeve in me That is a strong confirmation to wit a promise that he will work the condition in us And so is that Joh. 6.37 All that the Father gives unto me shal come unto me that is beleeve in me and him that cometh I will in no wise
die in the place and stead of sinners then to die for sinnes must be to die in the place and stead of sinnes Ans. These and the like argue much the vanity of Socinus if this be retorted as justly it may Then as Christs dying for sinners is for the good profite saving beleeving and confirming of the faith establishing the comfort of sinners then by the like Christs dying for sins must be to save sins from hell to bring sins to God that sins should not live to themselves and to establish the faith the consolation of sins whereas Christ died not for sins as for sinners that he might save sins but to dissolve the works of the devill to take away sin 1 Joh. 3.9 Joh. 1.29 Christ dies one way for sins and another way for sinners The Physitian one way cures the disease that it may be rooted out and be no more and another way the diseased person that he may live and be in health CHAP. IV. Now we are iâ— Christ dying and crucified in him 2. A twofold crucifying of us with Christ. 3. A discourse of mortification 4. The actings of the mortified 5. That we are to be mortified in our affections to every thing that is not God c. IT is objected that we was not born nor haâ— we any being when Christ died then we died not in Christ nor could we rise ascend to heaven nor sit in heavenly places with him Ans. But 1. in Physicall actions there is required the reall existence of the worker Not so in legall actions for as we had no being who now beleeve when Christ died so our sins had no being How then could our sins that were not deserve punishment Yet I desire to beleeve that Jesus Christ 1 Pet. 2.24 his own self bare our sins in his own body on the tree And that he was wounded for our transgressions and bruised for our iniquities who now live Isai. 53.5 and they cannot deny this who teach that CHRIST died for the sins of the world none excepted And the child in the womb when the father is absolved from treason is really and in Law restored to his fathers inheritance And the sucking child may be Crowned a King and take possession of a Kingdom and take the oath of loyalty of the subjects in the person of another though physically he neither do nor know what is done but sleep in the armes of the nurse So we legally in CHRIST satisfied our nature in Christ was crucified and we though not born did satisfie and suffer satisfactory punishment in Christ. Heb. 1.3 Having by himself purged our sins he sat down on the right hand of the Majesty on high Heb. 9.28 So Christ was once offered to bear the sins of many And in him we were legally crucified and dead to the Law As Gal. 2.19 so as Christ once being dead and crucified the head and members whole Mysticall Christ is dead to the Law and Christ can die no more for he cannot satisfie and pay the debt twise And so are we in him dead to hell to wrath to Law-vengeance Sathan raises a discussed plea against the conscience thou art a sinner and under the curse of the Law There is no answer to that but by beleeving I was with Christ crucified and am dead to the Law and died to death first and second For Christ suffered mysticall Christ legally satisfied and so did I in him I speak not now of personall suffering with or for Christ and therefore that is a plea of Sathans forging and taken away And unjust summonds may be answered by non-compearance and by the appeal of faith to Christ who having payed the debt sits Judge upon his own debts which he himself payed and therefore cannot suffer these for whom he died to suffer for his proper debt which once he payed The husband cannot endure the wife to be imprisoned for the debts which he made his own and fully satisfied Obj. 2. All men must die and return to dust and so must sinners as the Law requires therefore Christ died not for thee Ans. Socinus and Crellius object the same which Sathan doth For that death in the hew and collour of Law-wrath is holden before a beleever now and then under doubting as a temptation For we suffer not death such as Christ suffered to wit for sin watered and affected with the curse of the Law nor must we measure death from body or bulk of departing but from the salt and worst of death which is the curse and that being removed we never die Joh. 11.26 Joh. 5.24 no more look upon death in the Law for there it raigns but in Christ and in him death is dead and removed the formall demeriting power is removed when the Law is satisfied And a beleever being dead to the Law is dead to the curse and to the worst of death as Christ is dead to it now Obj. 3. But the conscience of the beleever suppose there were no devill challenges him of sin and therefore that he is under a curse Ans. The conscience may be the factor and deputie of Sathan in that also for it is the deposing of Christ from his Office of Mediator in satisfying and answering by his death all the demands of the Law there is none but Christ when the Law demands blood and the torments of the second death can plead any thing on the contrair Rom. 3.19 We know that what things soever the Law speaks it speaks to these that are under the Law but the Law speaks not then to a beleever for he is under grace and so is not in tearms of treating or parleying with the Law Christ was crucified and the beleever is legally crucified with Christ buried and risen again with Christ. 1. Then the Law is not his judge it spake to Christ and condemned him and put him to death when he was under the Law and condemned you in him now you say Christ is not condemned and crucified when ye enter in a new treatie with the Law to receive a new sentence from it and thus ye undoe what Christ hath perfectly done 2. To hearken to conscience componing and making another paction with the Law then Christ hath made is to take the plea that Christ hath embarked in off his hand ye are to stand still and be silent and beleeve that Christs dying and your dying in him is a closing of a satisfactory bargain with the Law Christ condemned sin in the flesh by taking on his flesh the curse due to us for sin for sin that is for sins cause that it might be taken away he sent his Son to die Rom. 8.3 and judge and condemn sin 3. This is to mistate a question well debated and discussed by Christ for he being the end and perfection of the Law hath silenced and satisfied the Law and to what use can it serve to make a new plea and a bastard controversie with a satisfied party or to hearken to conscience which
Covenant Christ and the Apostles are more sparing in denouncing temporall plagues in the New Testament Christ sayeth the worme never dieth the fire never goeth out the Hypocrite is to be bound hand and foot and cansten into utter darknesse Math. 22.12 and the Holy Ghost such shall not inherite the Kingdome of Heaven 1 Cor. 6 9. Eph. 5.5 the Apostate is near a curse his end burning Heb. 8.6 he is to look for judgement and firie indignation Heb. 10.27 to some is reserved the blacknesse of darknesse for ever Jude 7. the lake that burneth with fire and brimstone which is the second death Rev. 21.8 Because 1. Temporall blessings and curses are more legall and more easily believed when the light was dimmer then now when light is larger convictions stronger and men are more apâ— to believe Everlasting wrath 2. It s a more Gospel way to bear in the threatning of Everlasting wrath then of Temporall rods 3. Desertions and tryalls under the Law were more legall and sharp and sad upon David Ezekiah Job Jeremiah Heman Psal. 6. Psal. 38. Psal. 77. Psal. 102. Psal. 88. Isa. 38. Jer. 20. But it is to be thought that in regard the day now hath dawne the Gospel desertions coeteris paribus for the aboundance of light are more sharp nearer to dispaire see 2 Cor. 1.8 We were pressed out of measure above strength in so much that we despaired even of life having received the sentence of death It s a doubt if Paul should be so pressed by a sentence of temporarie death Though there be a larger measure of faith to bear up the soul under the New Testament but it would appear there is more of hell now then under that dispensation and that the Gospel despair of Judas and of these that cry for mountains and hills to cover them Luke 23.29 30. is more intollerable under the Gospel 4. There is a more numerous company of these who have not loved their lives to the death and the Martyres that suffered more exquisite torments for Christ under the persecuting Emperours and reigne of Antichrist then ever before the constraining love of Christ which is stronger then death or hell hath so swallowed up all temporarie sufferings the Spirit hath such influence on the flesh 5. When the world seeks wisdome 1 Cor. 1. and Rabbies of the Jews and learning and artes abound all the world over as the profound Philosophers of the Gentiles the wonders of nature prove yet not many wise are called 1 Cor. 3.21 26 27. and unlettered and ignorant are in number for Godly spirituall knowledge farre beyond the Godly learned and make that true Esa. 11.9 The earth shall be filled with the knowledge of the Lord as the waters cover the Sea and Isa. 30.26 And the light of the Moon shall be as the light of the Sun and the light of the Sun shall be as the light of seven dayes so hath the Lord darkned carnall learning though of it self the good gift of God with the shining of spirituall wiâ—edome in the fools of the world for so are they judged 1 Cor. 1.27 Q. 3. What are the speciall differences of one under the Covenant of Works and of one under the Covenant of Grace Answ 1. The dominion and kingly power of sin to condemn and judge to eternall wrath and also to command against all shaddow of reason such crying sins 1 Cor. 6.9 10. Rom. 1.29 30. Gal. 5.20 21. Eph. 4.17 18 19. Col 3.5 1 Tim. 1.9 Rev. 21.8 Rev. 22.15 16. without exception makes an universall slave for as far as the lusts of sin go as far goes the dominion of sin and this is to be under the Law Rom. 6.14 2. There is subjection to the Law when men are agents in resigning and giving themselves over or offer themselves as sacrifices at the altar or servants that tender their service to their masters Rom. 6.16 to sin which hath strength from the Law to condemne 1 Cor. 15.56 and to be a captive is not intended but comes on by occasionall force Rom. 7. such are patients as it were But 3. Then they are sinnes servants when there is a Law of sin and a Covenant as there is between a master and a servant And 2. full consent and men give themselves and willingly commit and deliver themselves the word spoken of Christs willingnesse to offer himself for us Eph. 5.25 and to God the Judge 1. Pet. 2.23 to commit filthinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in aboundance with greedinesse Esa. 9.19 when the renued part enters not a spirituall protestation on the contrare see Rom. 7.19 the carnall protestation entered by naturall reason is not the protestation of the renued will and affections against the will and affections but will against will makes a division of the practicall act and division weakens the half is lesse then the whole especially when half and half are contrare half fire and half water makes the burning lesse half light half darknesse makes twylight it s not perfect day light yea and it not only lesseneth but weakneth yea and alters the kind of the morall act no reason can admit that when a merchand casts his goods in the sea for fear of shipwrake that he does an act of prodigalitie or wastrie It wants delight and full consent Herods killing of John Baptist though he did it with sorrow yet was no compelled nor devided action between renued affection and unrenued affection And so it was no protestation in favour of the Law of God for he was not grieved because murthering of the man of God was against the honour of God but because not murthering of him was against his supposed credit he should appear before men perjured and to kill was a torment of conscience it was then a protestation in favour of his own credite and conscience naturall Hence the formall objects of action and action show the clear difference between the combate between sense and reason or between a naturall conscience and the flesh for a naturall conscience cannot plead for and protest in favour of the spirituall Law of God and the combate between the flesh and the Sprit 2. The second speciall difference is in the Law convictions and the Gospel convictions convictions under the Gospel are stronger and more solide for they have more of sanctified reason 2. Will. 3. Inclination of heart and affection A believer accuseth himself and joines actively with the Spirit to convince himself and hightens his own guiltinesse Psal. 51.1 2 3 4 5 6. Dan. 9.5 6 7 8 9 20. but a Law conviction comes upon Divels and they tremble John 2.19 and upon such as are under the Law and are unsent for by resultance from a naturall conscience as heat from fire light from the Sun Compelled convictions speak a Law-state 2. It is easier to be found and Orthodox then to be Godly Sathan in a manner foundly believes there is one God Jam. 2.19 and
it is as the body without the spirit hath the nature of a body and so James had no more ground for him to say ye see then that we are not justified by faith only then to say ye see then that we are not justified by works only For works separated from faith are no lesse dead works cannot justifie 1 Cor. 13.1 2 3 4 5. Then faith separated from works really pulled from them as in an hypocrite is a true faith Obj. When James saith that a man is justified by works not by faith only he maketh faith and works concomitant in that procurement of Justification and in that kind of causality for he saith not as he is commonly interpreted not by faith which is alone but by faith only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ans. He is not more commonly nor soundly and truely interpreted he is not justified by faith which is alone fide solitariâ by dead faith For solâ fide justificamur Faith hath the only vertue of justifying as an instrument and so is the Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solùm taken Matth. 5.47 If ye salute your brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only what do ye more then Publicans Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes duties only naturall excluding these which only converts in a spirituall way can do Matth. 8 8. Only say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it clearly saith that a mandat of Omnipotency only in CHRIST could heal the sick servant but yet that Omnipotency is not really separated from justice wisedom mercy Matth. 9.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I only touch him I shall be whole But the act of touching was conjoined with the act of hearing Who hath touched me Yet the act of hearing had no causative influence in the drawing vertue out of Christ but only the act of touching did extract the vertue as Christ saith Luk. 8.50 Mar. 5.36 Fear not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only beleeve saith Christ to the Ruler can it be said but this excludes works as touching the apprehending of the power and mercy of Christ in raising the dead Damosel And yet that beleeving was not solitary but conjoined with love reverence submission 35. So Luk. 8.50 Mat. 21.19 And Act. 3.16 The faith that is by Christ hath given this creeple perfect soundnesse Heb. 11.30 By faith the walls of Jericho fell It were strange to say by Peter's and John's good works and holinesse the creeple man was made whole and by good works the walls of Jericho fell and yet there were good works love mercifulnesse courage in the Priests who compassed the walls of Iericho and in Peter and Iohn Adde to these that by good works we must more and more justifie and pardon our own sins and must more and more buy a right to the Tree of Life as they teach citing Rev. 22.14 and more merit ex pacto Euangelico life eternall and so our works and merites must be joint causes with the blood of Christ and the Martyrs blood and Christs blood must have paralel and collateral influence with Christs blood to buy right to the Tree of Life Yea and Paul already justified even in the progresse of that which is called his Evangelick Justification Phil. 3. would be in another condition 9. That I may be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith And why should Arminians and Socinians deny it to be Pauls own For 1. it is inherent righteousnesse 2. It is not infused as Papists say but acquired as they teach 3. It came say they from Pauls own free-will indifferent to will or nill But how is the Scripture fulfilled in Abrahams beleeving Iam. 2.23 Ans. The Apostle spake often of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beleeving v. 14. twice v. 17. once v. 18. thrice v. 19. twice v. 20. once v. 22. twise that is nine times thereof Emphatically v. 23. by way of excellency the Scripture was then fulfilled Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeved and it was counted to him for righteousnesse as it s written Gen. â—5 6 before God and man and to his own conscience when he offered his son Isaac upon the altar That was reall visible and conspicuous believing and righteousnesse to deny himself so far for God For James is much for Religion made known to a mans self and to men and hath far other Adversaries in the other extremity then Paul had even the old Gnosticks who in opposition to the Jews and Pharisees laid aside the Law doing of the Law Jam. 1.22 23. all works c. 2.14 all conscience of bridling the tongue c. 13.1 2. of peaceable and mortified living c. 4. c. 5. and thought it godlinesse to hear the word in the Assemblies ch 2.1 2 3. without love to the Brethren and to keep in their head a room empty faith and professed fair and gave good words but no garments to the naked v. 14 15. And James had good cause to treat of a visible and declared faith but yet not meerly declared but which was reall and can save 14. and of justification such as that of Abraham and Rachab as was senâ—sible and reall and not in a bare profession For Iames speaks of a profiting and saving faith Iam. 2.14 What doth it profite c. Can faith save him Another devise is here alledged of a formed faith animated with charity and that justifies say Papists and an unformed faith void of charity and that say they doth not justifie And the same way but in other expressions Arminians and Socinians teach that to believe and do good works and to repent and walk in all the Commandements of Iesus Christ is to believe or compleat formed and Evangelick faith But we distinguish them as the Scripture It s true Rom. 4.9 faith is said to be imputed to Abraham for righteousnesse and so v. 3. v. 5. but it is not meant of the act or work of believing that was counted for Abrahams formall righteousnesse there should so no room be left to the satisfaction of Christ reckoned to be ours if all the righteousnesse of God Rom. 10.3 1 Corin. 5.21 Phili. 3.9 should be turned over in an act of believing mixt with much doubting and in our sinfull obedience And the Socinians have more reason for them to say there is no necessity of any reall satisfaction of blood payed for us then the Arminians and Papists For if our righteousnesse and inherent obedience may be of grace esteemed formall righteousnesse before God by a free Evangelick paction and an act of Gods free-will the Lord might have esteemed the eating of an aple or any act of obedience our formall righteousnesse and so Christ dyed in vain to become our righteousnesse where an act of a sinfull man or a deed of the Law even the Law of faith is sufficient What needs the shedding of the blood of God
craves in the name of mistaken Law well payed debts and this is but Sathan abusing the Law and feigning Letters of Caption in the name of the Law to trouble the quieted conscience of a beleever But its safest to say I stand to what Christ hath done and suffered to fulfill the Law and I believe I was crucified in him judged and condemned legally in Christ and what can you seek more of an ill-doer He is condemned crucified hanged on a tree and so is justice quieted Some raise the devill and a storm in the soul and cannot calm it again It is not good to provoke irritate and waken a sleeping dogge There is quietnesse and peace of beleeving what Christ hath done as well done and comfortably to rest on his deed by faith Hence a case of some who because they are under deadnesse and security desire a wakening of conscience and Sathan hath taught some to commit some hainous guiltinesse that they may fall in the hand of justice and so be wakened and Sathan gives them their fill of it Hence we had rather take a Law-way which is not Gods way as ly under deadnesse there may be a legall looking upon deadnesse whereas it is a Gospel-sin that we should be humbled for and in which we should not please our selves but no man freed from the Law and brought out of prison should be willing or desirous to return to the dungeon again We should let God guide us under a feaver and not be our own Physitians but be quiet at Christs part if he be pleased to cure by contrairs and to quicken me by deadening me or to make a soul humble by smiting with a spirit of pride its good we are to submit Obj. How could we be in Christ as in our surety for saith Arminius we did not give nor appoint Christ to be our Cautioner or Surety Ans. It s evill arguing of Arminius or Sathan who would make the union either naturall or legall betwixt us and Christ weak far off generall and such as is betwixt Christ and Pagans and all the world But this reason is nought for we sinners were not born and very nothing when God made the first Adam our father and head in Law as in nature nor had we any hand or action in substituting the first Adam in his place and yet we sinned in Adam and his sin is ours by divine imputation But can any deny but Christ on the Crosse did act the cause of many beleevers not born This is peculiar to this dispensation that the creditor not the debter appoint both the Law-head and the Evangelick Surety The Surety had from us a Cautionary sponsorie and deputed nature but no subscribed commission from us it was in the heart of the Creditor by grace efficacious to obtain our consent and to make a sort of legall marriage assuming our nature before we either knew our husband or gave consent to the marriage-Covenant As the Advocat speaks in the person of the Client absent and sleeping and when the Client hears and sees how his cause is promoved he both assents unto and renders thanks and praises to the Advocat and so the absent and far off Client not knowing any thing does act in the Advocat And how many answers doth our Advocat in Heaven make for sinners on earth in his pleadings of which we know not in particular any thing Nor doth Christ speak or plead for beleevers as a privat man nor appear in his Name as it were but in our person Neither is there a faining of a person here or a borrowed and fained redemption there be these five here 1. A Redeemer Christ. 2. Persons redeemed sinners 3. A Lord from whom we are redeemed the Lord Jehovah not simply as God he is the partie from whom we are redeemed but God as the offended Law-giver who had us lyable to eternall punishment 4. There was a price the life and blood of God which though not profitable to God for that is extrinsecall to satisfaction reall yet an aboundant compensation to justice for declarative glory taken from God which is the nature of reall satisfaction 5. There is here a God just true holy unchangeable to whom the price is payed Nor does Christ sustain the person of the enemy Satan from whom we are redeemed for he is but the lictor who then had no right to detain us we are redeemed from evils of sin and punishment Nor doth Christ in suffering sustain the person of God Hence from our being crucified with Christ crucified something is to be said in a practicall way of our mortification for mortification flows originally from Christs death we being crucified in him and with him Gal. 2.20 Q. What is mortification A. It is a deadning of the whole powers and inclinations of the soul in their bentnesse and operations in order to things forbidden by the Law of God or in things indifferent and commanded Hence not the affections only but the understanding and mind must be deadned And therefore this is no mortification untill sin originall be subdued in its damnation by Christs death and in its dominion by the Spirit of Sanctification A tree is not withered while standing on its root bulk and branches are green and flourishing It s much to know the withdrawing of sap and life from the root and the vitall parts of old Adam The ebbing of a River is not the drying up of it the new birth only is mortification Q. 2. Since mortification comes only from Christs death what is the influence of Christs death herein Ans. The influence is reall ad modum causae physicae the merit of blood hath bought us from our vain conversation 1 Pet. 1.18 Christ dying doth merit by blood the Spirit and infused grace which deadens the whole life of sin Evangelick Arguments from ten heavens from ten Gospels working morally and in a swasory way cannot more work mortification then touching can make a reall change on a dead corps we was legally dead and crucified in Christ and with Christ when he died many not being born then But in the infusing of the life of God Christ applyes the reall principle of mortification Now the redemption from a vain conversation 1 Pet. 1.18 from the present evil world Gal. 1.4 is as reall and proper a bargain except we follow Socinus as redemption from the wrath to come 2. Christs death hath an influence morall and swasorie to work mortification As 1 Pet. 1.16 Be holy 17. Passe the time of your sojourning in fear For ye are bought with his blood from your vain conversation And 1 Pet. 5.1 2. Christ hath suffered in the flesh therefore be mortified to your lusts and serve them not as the Gentiles do So Col. 3.1.5 But the action morall of the Gospel doth not work upon the naturall man for like works upon the like carnall reason upon a carnall spirit and