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death_n	adam_n	sin_n	wage_n	4,026	5	11.2119	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B20532	Five lessons for a Christian to learne, or, The summe of severall sermons setting out 1. the state of the elect by nature, 2. the way of their restauration and redemption by Jesus Christ, 3. the great duty of the saints, to leane upon Christ by faith in every condition, 4. the saints duty of self-denyall, or the way to desirable beauty, 5. the right way to true peace, discovering where the troubled Christian may find peace, and the nature of true peace / by John Collings ...	Collinges, John, 1623-1690.	1650 (1650)	Wing C5317; ESTC R23459	197,792	578

things noted 1. The author of grace unto her I raised thee Jesus Christ the author and finisher of our salvation 2. The meanes of this grace the apples that grow upon Christ the appletree 3. The effect of this grace in her she commeth up out of the wildernesse 4. The instrumentall meanes for the application of meritorious grace that is faith in Jesus Christ she commeth up leaning upon her well-beloved 5. The opinion of others concerning her in this estate of grace 1. She is glorious and creates admiration in some 2. The hidden principle of life in her makes her not to be understood of others all say who is this Here are two great things hinted in the text 1. The misery that the elect are in by nature 2. The happy condition they are in by grace I might handdle the words in order and raise many profitable Doctrines from them But I will only pitch upon 3. which will comprehend all and not handle the text as the words lye in order but according to the order of the things contained in them The 3. I will pitch upon are these 1. That Gods gracious Saints and every one of them though they lye under a gracious ordination to eternall life yet are borne in a lost undone condition 1. They have need of raising 2. they are under not in the apple-tree there their mother brought them forth 2. That it is the Lord Jesus that helpeth his redeemed ones out of this condition I raised thee 3. That by the power of Jesus Christ the Spouse being raised comes up out of every wildernesse leaning upon her Beloved I shall begin with the first Doctrine Doct. 1. That the best of Gods Saints by nature were born in a lost condition in a state of disunion to Jesus Christ there their mother brought them forth there she brought them forth that bare them I say the best though they all of them lye under a saving ordination to eternall life and though many of them may be borne of holy and godly parents yet if you looke upon them as they are by Nature they are in a lost undone condition and had need of a raising Now for the prosecution of this Doctrine I shall 1. prove it by testimony of Scripture 2. I shall open it to you how it comes to passe that they are so borne 3. I shall make application of the Doctrine 1. That they are by Nature in a lost undone condition 1. In respect of finne 2. In respect of punishment Take that pregnant place for it Ephes 2. where the designe of the Apostle is plaine to advance Christ in the hearts of the beleeving Ephesians To this end 1. he discovers what need they had of him that he opens by setting out their sad and wofull condition without him 1. They were dead in trespasses and sins ver 7. 5. 2. They lived according to the Devils wil ruled and acted by him v. 2. 3. They were tainted with the lusts of the flesh and inclined to fulfill the lusts of the flesh and of the mind v. 3. 4. They were Gentiles in the flesh v. 11. 5. They were without Christ 6. Aliens from the Common-wealth of Israel 7. Strangers from the Covenant of Promise 8. having no hope 9. Without God in the world ver 12. 10. Afar off irreconciled ver 13 14. 11. To summe up all in a word ver 3. The children of wrath by nature as well as others Children of wrath Active Actively inclined or disposed to nothing but that which will undoubtedly bring downe the wrath of God upon their soules And children of wrath Passive passively being originally so guilty that they deserve and in respect of themselves are liable to the eternall wrath of God And who are these ver 19. They were such as were quickned ver 1. such as v. 19. were now no more strangers and forraigners but fellow-Citizens with the Saints and of the houshold of God They were borne under the Apple-tree but raised up A second place is that knowne place Psal 51. 5. Behold I was shapen in iniquity and in sinne did my mother conceive me They are Davids words that man of God that man according to Gods owne heart yet he confesseth he was borne under the Apple-tree there his mother brought him forth he was shapen in iniquity yea in sinne did his mother conceive him I will add but that one place more Ez. 16. Where God setting out the native condition of his Church sets it out by the resemblance of a new borne infant For her parents her father was an Amorite and her mother an Hittite For her owne person In the day wherein she was borne her navell was not cut nor was she washed in water to supple her she was not salted at all nor swadled at all cast out into the open feild to the loathing of her person v. 3. 4. 5. Polluted in her blood v. 6. Yet she was one to whom God had said live v. 6. Whom God had beautified and adorned with speciall graces v. 8. with whom God had made a covenant and she was Gods claime v. 8. v. 9. I passe on to the 2. Question propounded viz. How it comes to passe that all the Saints of God are originally in a lost undone condition The words of the text answer this their mother brought them forth so Adam eat of the tree of forbidden fruit he fell that guilt cleaves to all our natures This the Apostle speaks fully to in the 5 chap. of the Epis to the Romans v. 12. By one man sinne entered into the world and death by sinne v. 15. Through the offence of one many were made dead v. 18. By the offence of one Judgment came upon all to Condemnation v. 19. By one mans disobedience many were made sinners Quest But here is the question started How the sinne of Adam should leave a defilement upon all his Children to the end of the world because The father hath eaten sowre grapes shall all the childrens teeth be set an edge My intention is not here to dispute like a sophister concerning those many questions about the propagation of Originall sin Quid quaeris apertam rimam Saith Augustine quum habes apertam Ianuam c. what need we seek for a rift for it to creep in when the Apostle hath shewed us an open door for it to come in with a full body he sayes by one man it came into the world not by imitation of his example as the Pelagians dream So he might have said per diabolum intravit that it entred in by the Devill as well as per unum hominem by one man but it entred propagatione carnali by carnal propagation what could be cleane that was borne of a woman M. Perkins sayes it may be done two wayes 1. Adam being a publique person carrying all us in his loynes and God ordering that what he received he should receive for himselfe and all his posterity hereupon Adam Sinning deprived

righteous with God to render trouble to them that trouble him we presse God with our sinnes as a cart is prest with sheaves it is his owne similitude no wonder if hee lades us with troubles to the breaking of our hearts when wee take such liberty to break his lawes I am not of their mind that think Saints troubles come not upon them for their sinnes that they come not as law demands for satisfaction I grant that they may come medicinally or meerly for the exercise of faith or patience or some other graces I also easily grant Whether wee may call them punishments or no though I see no solid reason against the affirmative in that nicety I will not dispute but this is sure enough If the Saint were not a sinner hee should not bee a sufferer neither in body nor in spirit nor in his estate nor his relations Death with all the appurtenances of it death both in the egge and bird is sinnes wages sinnes off-spring Saints by their sinnings by their inconstant and uneven walkings are causes of their own sufferings causes of their owne miseries A third head of causes for the Saints troubles may be the world And that 1. In respect of the incertainty of its comforts 1 Joh. 2. 17. The world passeth away and againe 1 Cor. 7. 31. The fashion of this world passeth away Job complaines that his welfare past away as a cloud Job 30. 15. Take what you will of the world it passeth away our friends passe away One generation goeth and another commeth Our prosperity passeth away Job's sunshines had a cloud came over them Riches take themselves the wings of the morning and flie away Now hence of course ariseth trouble when the heart of the creature is fixt upon a Relation and the Generation passeth the parent dies the husband wife child friend or what ever the Relation be it is gone Man goeth to his long home the mourners of course goe about the streets the affection remaines but the object being gone the spirit is disquieted the heart dissetled c. and so for other things Trouble followes of course upon the flitting and passing away of what the heart was let out after 2. The world is also a cause of the Saints troubles In respect of the ill nature of its inhabitants the malice of them Joh. 15. 19. Because you are not of the world but I have chosen you out of the world therefore the world hateth you The world is very selfish in its love it loves none but its own If yee were of the world the world would love its owne The world cares for none but those that are it 's owne it hateth Christ and all that claime kinred of him all that are in relation to him Joh. 15. 18. it hated Christ before it hated the Saints but hating him it hateth those that are flesh of his flesh and bones of his bones Eph. 5. 30. Thus you see various causes of the Saints troubles and so I have dispatched the third thing I promised you The fourth followes What peace is that that the Saint may have in Christ in the midst of this worlds troubles how is it in Christ and what paines hath Christ taken concerning it and how may the Saint get this peace and find it out in Christ and draw it from Christ To this I shall answer and first wee must enquire what peace is Pax est concordia Peace is an agreement say some tranquillitas ordinis a quiet of order saith Aquinas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it drawes into an unity unio cordium rerum an union of hearts and actions say others tranquilla constitutio animorum ac rerum say others a quiet composure of differing spirits and actions Mutuus consensus say others a mutuall consent betwixt persons All amount to the same peace is a quiet composed frame of spirit amongst divers parties Now as there are many different parties in the world to agree and many different cases upon which agreements may bee so there are different sorts of peace There is an outward peace or an inward peace a peace with men and a peace with God peace with men may be either Politicall with Princes and subjects of different Kingdomes or amongst the subjects of the same Kingdome or betwixt the head and members of the same body politick or amongst men of the same City and Corporation contrary to forrain or civill warres and dissentions Or it may be domestick which is an agreement betwixt Husband and Wife Parents and Children Governours or Servants of the same family or more private betwixt party and party call'd pax sociorum the friendship and agreement of friends and companions c. All these now are the worlds peaces which Christ puts in opposition to his peace Ioh. 14. 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you There is a peace that is properly called Christ's peace It was Christ's legacy hee left it by his last will and testament to his Disciples and Saints hee distinguiguisheth it from all other peace whatsoever Now in generall this is the peace that the Saints may find in Christ in the midst of this worlds troubles it is Christs peace But more particularly what is that what peace is that that the world cannot give that Christs peace This is that peace with God which is nothing else than mutuus consensus Dei hominis an agreement betwixt God and man the Creator and the creature it may be considered in the root and in the fruit in the cause and in the effect in the originall and in the coppy 1. The originall is our Justification in foro Dei in Gods Court A peace betwixt God and the soule by vertue of an Act of Oblivion that the Lord hath passed in Heaven concerning all the sinners sinnes hee hath said I will remember your sinnes no more hee makes them as if they never had beene now upon the passing this Act there is an agreement concluded betwixt God and the sinner the differing parties are one the peace is made and entered in the rolls of heaven God looks upon the sinner no more as his enemy but as his sonne daughter friend in the nearest relation to him From hence ariseth 2. A piece of conscience which is nothing else but the agreement of the sinner within himselfe Conscience that is Gods agent in the soule proclaims no more warre bids no more defiance the man is at peace with himselfe hee dare say to himselfe conscience is it peace and his conscience shall make him answer it is peace Now this peace is but the sealing up of the other in the court of the mans own bosome A coppy of the other taken out by faith according to that Rom. 5. 1. Beeing justified by faith wee have peace with God through our Lord Iesus Christ this is also Christ's peace Now this peace with God whether considered in the originall

31 32. Sweetnesse of Christ to the soule that tasts him p. 1. p. 48. T TEmptations a Saints wildernesse why p. 3. p. 10. How the soule in them leanes and comes out of them leaning on Christ p. 3. p. 54 55. Thankfulnesse how highly the duty of Saints p. 1. p. 71 72 73. Motives to it p. 2. p. 68 69. Traditionall faith nothing p. 1. p. 64 65. Trial of our selvs whether we be in the state of nature or grace how it may be made p. 1. p. 43 44. Notes of Triall whether we be raised or no. p. 2. p. 57 58. Whether we be the Spouses of Christ or no. p. 3. p. 76 77 78 79 80 81. V VNbeleevers sad condition opened p. 3. p. 83 84. They are exhorted to look out for a part in Christ p. 3. p. 93. 94 95. W WEaknesse of the soule how helpt by Christ p. 2. p. 43. Wearinesse in the soule that will leane on Christ p. 3. p. 27 28. Wellbeloved of the soule who p. 3. p. 26. Will of man doth not first stir in the soule for God p. 3. p. 71 72. Wildernesse what it meanes what manner of place it is opened in six particulars p. 3. p. 4 5 6 7 8 9 10. 76 77. Saints may dwell in a sixfold Wildernesse p. 3. p. 5 6 7 8. Wildernesse company what it is p. 3. p. 78. How sad a condition it is to be in the wildernesse p. 3. p. 84. Willingnesse how and when in us p. 3. p. 17 18 19. willingnes in the soul that comes to Christ how p. 3. p. 21. An Index of the severall Contents of each Sermon in the following Treatise In the first Sermon and Part. THe words considered Relatively Absolutely p. 4 5. Severall senses of the words given by Expositors declared and rejected with reasons for the rejection p. 5 6 7 8 9 10 11 12 13 14 15 16. The true sense given according to the Authors judgement with his reasons for it p. 16 17 18 19. The words analysed 19 20. 3 Doctrines propounded to be insisted upon 21. 1. Doct. The best of Gods Saints by nature were borne in a lost condition 22 23. The doctrine proved by Scripture ibid. 24. Adams sin how it goes over all and how all are Originally defiled ib. 25 26. How Christ came to be free of this guilt 29. Saints beget not Saints why 28 29. St. Austines and Mr. Perkins his opinion 28 29. Mr. Perkins his counsell to such as are inquisitive to know how Originall sin came to bee propagated 29 30. 1. Use of the Doctrine to discover the errors of Pelagians Manichees Anabaptists and Universalists 30 31 32. Christ by his death hath not taken Originall sinne out of our nature 32. Christ payeth no debts by halves for any 33. Christ useth not to do things to no purpose 33. 2 Use for Instruction 34. 1. What a sad condition most men and women are in 34. It is a miracle if withered sinners be saved 34. 2. Whom we have cause to thank that wee are this day out of hell 36. Not our Noble Parentage there is a great deale of bragging of that in the world to little purpose 36 37. Vain-glorying will have an end in hell 37 38. Religious Parentage best most noble most to be gloryed in 38 39. but not enough 39. It was the Jewes brag 39 40. Parents faith wants a way of conveyance to save our soules 40. This made plain by a familiar instance 40. 3. Br. From hence we may be instructed what a soule-cheating-Principle it is of Libertanisme to say we have no need of Repentance c. If we be elected we shall be saved if not damned 41. 3. Use Let us try our selves whether wee bee not yet in a state of disunion to Christ 4● 43. 4. Notes of Triall 43 44. 1 Note If none have done more for us than our Mother hath done we are yet in the state of Nature 43. Mothers convey Nature 43. Nature is either corrupted or refined neither enough 45 46. 2. Note If we have not tasted of the fruit of the Apple-tree we are yet but under it 47. Christ is the Apple-tree ib. 1. The Apple if tasted is sweet 48. Christ sweet to Saints 48 49. High thoughts of Christ argue a spirituall tast of him ib. 2. The tasted Apple is cordiall 50. 1 In taste 2. In smell ib. Christ how cordial to swooning Saints ib. No Cordiall to unbeleevers ib. 50 51 52. 3. Tasted Apples are nutritive 53. Soules that have tasted Christ will from him draw nourishment 54. 4. The tasted Apple is diffusive of its vertue 54 55. 3. Note of Triall If thou hast pluckt the fruit of the Apple-tree thou hast a hand to do it 56. Faith is the hand 57. This hand must be 1 True 2 Perfect 3 Lively 58 59. Painted hands pluck no fruit ib. Faith how perfect is necessary 58 59. Dead hands pluck nothing 59 60. Faith is lively Internally Externally 60. It must be given us from above 62. Perswasions various Natural Moral Traditionall Diabolicall c. 63 64 65. All these good for nothing ib. Nature's Legacy of faith 63. Natures faith is sickly ib. Morall perswasions nothing 64. Legacies of faith from Parents will not bring heaven and Christ 65. Most men believe there is a God and Christ c. because their Father taught them so and their Mother so learnt them their Catechisme 65. This was the good womans Religion 65. Most believe as their Fathers believed 65 66. True faith is the gift of God 68. it is grounded upon divine perswasion What that is c. 68 69. Use 4. Exhortation in severall Branches 70 71 72 73 74. 1 Br. To perswade Saints to thankfull hearts what cause they have 71 72. 2 Br. Put on Bowells of mercy to other lost undone soules 73 74. We pitty bodies but not souls 74 75 76 3 Br. The consideration of this Doctrine cals to Saints for humble hearts 77 78 79. Use 5. It may bee applyed to give us a ground 1 of Consolation 2 of Hope 80 81 82. Hope for those yet in the state of Nature 81. Hope for Saints concerning their friends yet in the state of Nature 82 83. An Index of the severall things contained in the second part 2 Doct. It is the Lord Jesus Christ that helps his redeemed ones out of their lost condition 4. The Doctrine inlarged in five particulars 4 5 6 7 8 c. 1. Christ was assigned to doe it 5 6 7 8 c. The Covenant of Grace was made betwixt the Father and Christ personally and us representatively in him 6. God in laying our Redemption on Christs shoulders laid help on one that was mighty 7 8. 2. Christ alone was able to goe through with the work of our Redemption 8 9. Reason for it ib. Angels Creatures man could not do it 9 10. Foure things necessary to accomplish our Redemption which alone could be found in Christ page 12. 1. One that could

himselfe and all his pesterity So we became miserable God dealing like a judge depriving us for Adams sin of his Image which except he would he need never have stampt upon us not any wayes becomming by this act of judgement an author or maintainer of sinne thus we become guilty Imputative by imputation and privative God depriving us of his image by denying to restore it to us againe when we had once lost it 2. Another way is by carnall propagation Our mother the Hittite brought us forth our father the Canaanite begate us what can be cleane that is borne of a woman saith Job chap. 25. v. 4. As sweet oile powred into a fusty vessell saith M. Perkins loseth its purenesse and becometh infected by the vessell So the soule created good and put into a corrupt body and made one with it receives contagion thence only Christ who was borne of a woman was borne cleane and the reason for that was say the schoolmen Ab Adamo humanam accepit naturā non tanquam a principio agente sed tanquam a principio materiali His body was from Adam but not from the seed of Adam And thus you see how it comes to passe that our mother brings us forth under the Apple-tree in a poore lost undone condition there your mothers brought you forth that bare you Nor let any one thinke himselfe in a better condition because his parents have been elect ones what then Except a man be born again saith Christ he shall never enter into the Kingdome of God Joh. 3. 3. Whatsoever is borne of flesh Joh. 3. 3. is flesh Parents beget not grace but nature Though they have no sinne to communicate in respect of Gods grace justifying their persons and not seeing sinne in them so as to impute it to them yet they have sinne a body of death so holy Paul had he groned under it Rom. 7. Yea and if we say we Rom. 7. 23. have no sin we do but deceive our selves and there is no truth in us Saith the blessed Apostle who lives and sinneth not This question was propounded to Saint Austine How the Saints of God that had no sinne could convey sinne to their children he replies to it Vicissim ego interrogo c. Let me aske you saith he how one that is circumcised can beget one that is uncircumcised and how it comes to passe that when you sow your wheat in your field without any chaffe cleaving to it you should reap it with chaffe how one that is a baptized Christian can beget one that is an unbaptized heat hen you will answer Quia non facit generatio sed regeneratio Christianos M. Perkins saith God took this order in the creation that whatsoever evill Adam procured he should bring it not only on himself but all his posterity by virtue of which decree the propagation of sinne is continued without any interruption though Parents them-selves be borne anew by the spirit of God even as God hath set it in the order of nature that the wheat thrown pure into the ground should yet spring and grow so often as it is sowed with stalk eare blade And all this I conceive is the truth concerning the manner of conveyence of this sad legacy to all the Children of Adam Without fifting those Philosophicall and schoole questions about it I shall conclude this Particular with only this note of M. Perkins It may be this will not satisfy the minds of all if any be so curious that he hath a mind yet to seek further let them know there is another matter of more concernment for us to look unto when a mans house is on fire t is no time to enquire when and how and in what manner it came to be so but it will be our policy to use all means possible to quench it That it is so it is plain our soules are all undone by nature Do you ask how this thing could be first remedy it then enquire the manner how it came to passe quench the fire then aske how it came in thy dwelling Quid quaeris rimam in the mean time why seekest thou a crevis saith Austine Quum habes apertam Ianuam per unum hominem intravit peccatum hast thou not an open door doth not the Apostle say it entred in by one mans disobedience and death by it and so went over all So much therefore shall serve briefly to have spoken of the doctrinal part Give me leave to come now to an application of it in which the Lord give me an heart affected in speaking you eares and hearts truly affected in hearing The first part of my application shall be more notionall the other will bee more particular for the first 1. This may discover unto you the lying falshood of the Pelagian Doctrine and of diverse in these times that have been so unhappy as to rake up all the putrified dunghills of errors and vend them for new truths 1. The Maniches of old would confesse this but 1. Would have it to be the direct work of God and to this end made a God on purpose that should be such a principium mali carrying on the wicked designes in the world efficiently as their other God who was their principium boni was by their appointment to carry on good designes 2. Then they would but in part confess it they would have some to be borne cleane others defiled but even the best as you have heard were borne defiled there their mother brought them forth there she brought them forth that bare them The Pelagians denyed any Originall sinne by way of propagation but only by Imitation if say they the Child walks in its parents stepps or because we tread Adams path therefore we are defiled but this is false in the very day of our birth we were in a lost undone condition 3. From hence also may appeare the falsenesse of that opinion of the Anababtists of old and now in these dayes viz that Christ by his death Originale peccatum ex humanâ naturâ sustulit tooke away originall sin out of our natures they are the very words of Chemnitius repeating the error of the old Anabaptists concerning this point and this I perceive many people harping on even in this City especially those that have so good an opinion of Christs death that he as they dreame died for all pinch them a little and they will confesse that all shall not be saved but this is in regard for their actuall sins for their originall sinne Christ hath paid that score if now they can but stand upon their owne leggs and will but walke in their strength and keep their feet for the time to come then all shall be well But mistake not Christians your mother saith the text left you not raised but in a lost condition not your grandmother Eve but your immediate mother brought you forth there and left you there long since Christ died it was since that time that

Heb. 3. 17. one reason is given why the Lord Jesus became man and tooke part of flesh and bloud with us that he might be a faithfull High-priest 3. It was requisite that he should thus raise us that he might fulfill the Law for us Now the Law was to be fulfilled two wayes 1. Actively 2. Passively Neither could have been done without the Assumption of our flesh There is not such a contradiction between the Covenant of Grace and the Covenant of Works as some ignorant Libertines would this day make God gave a Law and his Covenant was doe this and live this is that which we call the Covenant of Works man could not doe it What is Gods mind altered now no such matter God sayes Doe this and live still and if you doe not this you shall dye It was written long since that time Deut. 27. ver 26. Cursed be he that confirmeth not all the words of this Law to doe them And all the people must say Amen to it now as well as they did then But herein is the Covenant of Grace more favourable The Covenant of Works sayes thou shalt personally doe them or dye The Covenant of Grace sayes thou shalt doe it or get Christ to doe it for thee the Covenant of Workes sayes I will take no baile no surety doe it or dye Durus est hic sermo an hard saying who can heare it The Covenant of Grace saith Get me Christs Baile and I will acquit thee if thou beleevest in him Therfore saith the Apostle Gal. 3. 10 11. As many as are of the workes of the Law that look to be justified by their owne workes by their owne righteousnesse in fulfilling the Law are under the curse for it is written Cursed is every one that continues not in all things which are written in the Law to doe them Look to it saith the Apostle if you look to be justified by obeying the Law in your owne persons take my word for it you have an hard taske But verse 13. Christ hath redeemed us from the curse of the Law But how was that it followes in the next words Being made a curse for us ver 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ Hee was to fulfill the Law Actively that he might fulfill what we through the weaknes of the flesh could not and in regard that he was to fulfill it for us it was requisite he should have our nature and as hee was to fulfill the Law Actively so in regard that his Elect by their past Transgressions had broken the Law of God Adam for himselfe and all his posterity and the body of death which he knew was to remaine after sanctification in his Elect ones would lay them open to hell He also was to fulfill the Law Passively for us therefore saith the Apostle He hath redeemed us from the eurse of the Law Now he tells you how that was verse 13. by being made a curse for us as it is written Cursed is every one that hangs upon a tree Now hee could not have been in capacity of being subject to the curse of the Law by hanging upon the tree for us unlesse he had taken upon him our flesh Nay yet a Fourth Reason may be given why it was necessary that Jesus Christ should raise up his redeemed ones by the assuming their flesh viz. That he might be a mercifull High-Priest It is the Reason that the Apostle gives Hebr. 2. verse 17. Wherefore in all things it behoved him to bee made like unto his brethren that hee might bee a mercifull and faithfull High-Priest in all things pertaining to God to make reconciliation for the sinnes of the people for in that hee himselfe suffered being tempted he is able to succour them that are tempted I shall adde nothing to it Thus he raised us by Assuming of our flesh which in order to our raising it was necessary for him to doe 3. He raised us Passione by his precious death upon the Crosse his falling was our rising his life our death The chastisement of our peace was upon him and by his stripes wee are healed His owne bloud was the balme from Gilead as well as himselfe the Physitian there Now in order to the raising of his Elect ones it was requisite that he should dye 1. That he might satisfie 2. That he might conquer 1. That he might satisfie and purchase Remission He that will redeem any slave out of Captivity must pay the summe of Redemption-money required Now Death was that which could alone satisfie for the redeemed ones It was the Lords first Law In the day that thou eatest thereof thou shalt surely die temporally and eternally Now a death must be paid or justice is not satisfied therefore saith the Apostle Heb. 9. 22. Without blood there is no remission he therefore dyed for our sinnes saith the Apostle he was our sacrifice 1 Cor. 4. 7. And he is no sacrifice till slaine This was typified by the slaying of beasts for sacrifices in the old Law which God required of all those that would obtain pardon And in regard that man had deserved hell as well as death Christ by dying that he might raise us and and make the face of God againe to shine upon us was content to suffer the withdrawings of his Fathers love and to feele as it were the paines of hell to raise us to the joyes of heaven Secondly as it was necessary in order to our raising that Christ should dye to the intent that he should satisfie for us so it was also necessary that he should dye that he might conquer for us This the Apostle fully expresseth Heb. 2. 14 15. Forasmuch as the children are partakers of flesh and bloud he also himselfe tooke part of the same that through death he might destroy him that hath the power of death even the Devill and deliver them who through feare of death were all their life-time subject to bondage Christ was to lead Captivity captive to take away deaths sting and hels victory which he could not have done without wrastling with death himselfe had he not been deaths captive he had never been deaths conquerour Hee raised us by dying for us 4. He hath raised us Resurrectione by rising againe from the dead therefore saith the Apostle Rom. 4. 25. He was delivered to death for our offences and rose againe for our justification Now his Resurrection had and hath an influence upon raising his Elect ones 1. By witnessing to them Christs conquest for them and therefore the Apostle makes the worke of satisfaction for us to be proper to his death and the worke of our justification he appropriates to his Resurrection Rom. 4. 25. When he dyed he went downe that he might conquer but it was his comming up out of the grave that witnessed his conquest over death and hell It was in that day that this Song was sung O death where is thy sting O hell