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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	death_n	sacrament_n	6,798	5	7.3367	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29121	The second Adam being the second part, or branch of the comparison between the first, and the second Adam, in these words, so by the obedience of one, shall many be made righteous. By Thomas Bradley doctor of divinity, chaplaine to His late Majesty King Charles the First, and præbend of York. And there preached at Lent assizes holden there, 1667/8. Oxon. Exon.; Nosce te ipsum. Part 2.	Bradley, Thomas, 1597-1670.	1668 (1668)	Wing B4136A; ESTC R213087	22,288	53

THE Second Adam BEING The Second Part or Branch of the Comparison between the first and the second Adam in these Words So by the Obedience of One shall many be made Righteous By Thomas Bradley Doctor of Divinity Chaplaine to His late Majesty King CHARLES the First and Praebend of York And there Preached at Lent Assizes holden there 1667 8. Oxon. Exon. YORK Printed by Stephen Bulkley and are to be sold by Richard Lambert 1668. Imprimatur Joh. Garth wait Reverendissimo in Christo Patri ac Dom. Dom. Richardo Archiepis Eboracensi à Sacris Domesticis Datum Episcopo-Thorpae Jun 11.1668 Rom. 5.19 So by the obedience of one shall many be made righteous IN opening of which words we will observe the same Method which we did in our Discourse upon the former in these foure particulars By considering first Who was this One Secondly What was this his obedience Thirdly How the benefit of it comes to be communicated to so many Fourthly What Righteousness that is which they gaine by it These foure particulars clearly offer themselves to our consideration upon the first view of the Text and so they are an apt Reddition to the foure particulars we considered in the first Adam in the former branch of the comparison between them To the first then Who was this One What Hath he no Name Yes The Prophet Isay tells you his Name Isa 9.6 His Name shall be called wonderfull Counsellor the mighty God the everlasting Father the Prince of Peace c. Yea he had a Name assign'd him by the Father before he was borne Math. 1.21 His Name shall be called Jesus For though he was borne in time in the appointed time in the fullness of time Gal. 4.4 yet he had a being before all time His goings out were from the beginning and from everlasting Micha 5.2 Jacobs Shiloh Balaams Starr Daniels Messiah Davids Branch out of the Root of Jesse they all meet in this One All along throughout the whole Scripture from end to end There is a Veine a Master Veine wherein his blood doth run and whereby he was made known to the Church in all the Ages and Generations of the World in the Promises and Prophesies Types and Figures Sacraments and Sacrifices untill he came himselfe in Person to fulfill them all and by his holy Birth Life and Death Resurrection and Ascension to make them good and to purchase unto us the righteousness in the Text mentioned This is that One in the Text in this One doe all these things meet and concenter The Apostle both frugally and prudently set him forth unto us in this short expression of one word one syllable and that an indefinite too for two reasons he had a double reach in it First To put us upon a farther inquiry after him that so we might come to be better acquainted with him and to know him more distinctly in his Person in his Natures in his Offices in his Works in his Miracles and in the fruits and benefits of them all as they are sparsedly set forth in the holy Scriptures Search the Scriptures for in them you thinke to have eternall life and they are they which testifie of me saith himselfe of himselfe John 5.39 Secondly To teach us the singleness the singularity the Oneness if you will of this our Mediator he is One and he is but One he is alone there is not another with him he hath no partner in this great undertaking And this Oneness in order to this great atchieument consists principally in these three things he is One in these three respects First In respect of his Filiation Secondly In respect of the Union of the two Natures the Divine and the Humane in his One Person Thirdly In respect of the performance of this great work of the Mediatorship In all these respects he is One and he is alone First In respect of his Filiation he is the onely begotten Sonne of the Father God hath many Sons indeed Angels are his Sons Job 1. they are his Sons by Creation The Saints are his Sons too they are his Sons by Grace by the Grace of Adoption But this One in our Text is a Sonne after a more peculiar manner he is his Sonne by eternall Generation His onely begotten Sonne so St. John 1.14 The Word was made Flesh and dwelt amongst us and we saw his glory as the glory of the onely begotten Sonne of God full of grace and truth So we profess in the Apostolicall Creed and confess To beleeve in Jesus Christ the onely begotten Sonne of God so in John 3.16 In all which places this addition of the onely begotten Sonne is not vaine it is full of emphasis and doth exceedingly magnifie the transcendent love of the Father to the lost Sons of Adam that for the restoring of them would part with his own Son his onely Son and give him up to such hard conditions as he did for their recovery No marvaile if the Evangelist reporting this set it forth with a Note of admiration John 3.16 God so loved the World that he gave his onely begotten Sonne to the end that whosoever beleeveth in him should not perish but have life everlasting Those foure circumstances in it of Tantus Tantillos Tales and Tanti that so great a Majesty should look upon such inconsiderable creatures and those so grievous sinners enemies and disobedient to doe so much for them raisses his love and goodness to that height that is beyond the comprehension of Men or Angels When God for the tryall of Abrahams Faith layd so hard a Taske upon him as to command him to offer up his onely Son in sacrifice to him and saw he was so ready to obey him as to build the Altar to binde his Son to the Wood upon it and to stretch forth his hand to kill him he stayes his hand It is enough saith he hold thy hand for now I know that thou lovest me seeing thou wert willing to offer up thy onely Son in Sacrifice in obedience to my Word If that were a sufficient evidence of Abrahams love to God upon how much stronger evidence may we conclude the love of God to the lost Sons of Adam which did not onely offer to offer up but offered up indeed his One and onely begotten Son a Sacrifice for their ransome Secondly This Oneness respects the Unity of his Person consisting of two Natures the Divine and the Humane yet both by hypostaticall union so united as that they make up but one Christ one Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Man to be a fit Mediator between God and Man and all this was necessary in all the particulars of it First That he should be God Secondly That he should be Man And thirdly That both these should be so united as to become One It was necessary that he should be Man that so he might punctually satisfie Divine Justice answering for sin in that Nature that had committed it And it was necessary he should be

God that by the Dignity of his Person he might adde value to his sufferings and obedience to make them satisfactory for the sins of the whole World It was necessary that he should be Man that he might have what to offer up to God in sacrifice for us a body capable of death and sufferings with blood to shed without which there is no Redemption and the God-head is impateible Therefore saith he in Psal 40.6 A body hast thou prepared me Heb. ●0 5 And it was necessary that he should be God that so by the Power of his Deïty he might sustaine the Humanity under the great burden of his Fathers wrath and death the consequence of it and by his own Power rescue himselfe by a Glorious Resurrection and a Triumphant Conquest over all the powers of darkness It was necessary that he should be Man that so he might be a compassionate High Priest sensible of our miseries and infirmities and so become a more earnest Advocate and Mediator for Man And it was necessary that he should be God that so he might be fit to mediate with God for us If one Man sin against another the Advocate shall pleade for him But if a Man sin against God who shall pleade for him Who but One that is God like unto him Therefore it was necessary that he should be both both God and Man and both in One Neither as meer Man so compassionating the decayed Estate of the lost Sons of Adam as to neglect the Honour of the Deïty wronged and offended nor as meer God so tendering the Honour of the Deïty injuried and offended as to neglect the deplorable Estate of Man kinde lost and undone but as One that was both that did partake of both was near and deare to both and both to him he might lay an indifferent hand upon both and so become between them an equall and indifferent Mediator In this Union we have that great Mystery of godliness so much magnified by S. Paul 1 Tim. 3.16 Of God manifested in the Flesh that stupendious Mystery which the Angells themselves doe with so great admiration and astonishment pry into Of God in Christ reconciling the World unto himselfe 2 Cor. 5.19 In this Union of the Divine and Humane Nature of the Mediator thus met together in this One Person was that great Marriage made up in Heaven the Banes whereof were so long before Published on Earth by the Royall Prophet David Psal 85.10 Mercy and Truth are met together Righteousness and Peace have kissed each other In this Union did Isaiahs Twinns meet the Childe and the Son Isa 9.6 Vnto us a Childe is borne unto us a Sonne is given The Childe was borne but the Sonne was given the Childe without a Father the Sonne without a Mother both in One and both but One this One in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God Man or Man God Jesus Christ Thirdly He is here styled One in respect of the great Worke he was to performe in the great Office of the Mediatorship to make peace between God and Man to make an attonement that is to set them at One which were before at such a distance one from another in which work he was alone he had no partners to assist him There is but One Mediator between God and Man the Man Christ Jesus 'T is true Moses was a Mediator when he stood in the gap between the living and the dead to turne away wrath when it was gone forth and the Plague was begun Exod. 32. So are all the Saints and faithfull servants of the Lord favourites of Heaven which use the interest they have in God for the good of the World to intercede for them to appease his wrath and to deprecate the evills which God threatneth to bring upon them for sin and for transgression for whose sakes and Prayers God is often prevailed with to divert or to suspend or to mitigate the Judgements which their sins have called for but these are Mediators of Intercession not of Redemption Of it the Prophet tells us Psal 49.7 No man can deliver his brother nor pay a Ransome to God for him Nor amongst the Angells is there found a Mediator Alas they stood in need of a Mediator as well as we but found none For he took not upon him the nature of Angels but he took upon him the seed of Abraham Heb. 2.16 yea even the good Angels stood in need of a Mediator though not to recover them out of a lost estate yet to establish them in that estate wherein they stand No nor among the sacred Trinity is there found a Mediator besides him For although it be true Omnia opera Trinitatis ad extra sunt indivisa as the Schooles speak and in the continuance of this great Gospel designe the wisedome of the whole Trinity was set on worke and every person in it did contribute to the laying of the plot yet when it came to execution by Divine dispensation it fell to the Sonnes share to execute it to transact it and in his Person to undertake and go through with it Of this the Prophet puts us in minde or rather the Lord himselfe by the Prophet Isa 63. I have troden the Wine press alone and of the people there was none to help me ver 3. and again ver 5. And I looked and there was none to help and I wondred that there was none to uphold therefore mine own arme helped me and my wrath sustained me This is againe remembred by St. John in the fifth of the Revelations under the notion of receiving and opening a book with seven Seals First exclusively verse 3. None was found that could open it but he Secondly inclusively ver 5.6.7 Where he taketh the Book looseth the Seals and openeth it to the great joy and jubily of the Church both Militant and Triumphant This the Church Triumphant presently testifies by breaking forth into his prayse in that their new Song ver 9. and by their Angelicall Doxology verses 11. and 12. Worthy is the Lambe that was killed to receive power and riches and wisedome and honour and glory and prayse And the Church Militant joyne with them ver 13. Prayse and honour and glory and power be unto him that sitteth upon the Throne and unto the Lambe for evermore And let all those that look for benefit by his Mediatorship say Amen and joyne with this Angelicall Choyre in their Heavenly Hallelujahs and say Glory be to God on high for this Peace on Earth purchased by the Mediator and for the good will shewed to the Sonnes of Men. 2. And so we have done with this One in the Text the Person by which our deliverance is wrought We now come to consider of the way and means by which he hath wrought it the Text tells us it was by Obedience So by the Obedience of One. But was this the onely way for the Mediator to work deliverance for the Sonns of Adam Or

Man his righteousness then will he have mercy upon him and will say Deliver his soule from the pit I have accepted of a ransome that is in the righteousness of Christ here called Mans righteousness as in the place before mentioned it was called The righteousness of God and very truely both It is the righteousness of God because it was wrought out in the Person of the Mediator which is God And it is The righteousness of Man too because being imputed unto him by Grace and received by Faith it becoms his own This is the first righteousness which we doe obtain by the merit of the obedience of our Mediator and this is the righteousness we must build upon for our Justification Life and Salvation and well may for this righteousness is perfect pure absolute and compleat this righteousness will hold out this righteousness will abide the tryall and present us with boldness not onely before the Throne of Grace but before the Throne of Justice being clothed with it we shall appear unblameable without spot or wrinkle The Lord will have nothing to charge us withall but in this righteousness we shall finde wherewith to answer him In this righteousness we have all that we should have we are all that we should be we have done all that we should doe we have suffered all that we should suffer In him we are compleat Col. 2.16 We stand in his sight as holy as innocent as pure as perfect as righteous as the first Adam did in his Creation before the Fall Nay may I not say more as the second Adam in his humanity in whose righteousness it is that we shall appear Hold fast this Gospel Truth and lay it up against an evill day when thou art cast downe with sense of sinne and feare of wrath when stingings of Conscience affright thee and the terrors of the Almighty make thee afraid which way wilt thou turne thee for reliefe where wilt thou look for peace If in thy righteousness of Sanctification there shalt thou never finde it the holyest Saint on Earth in this case if he seek for peace in the righteousness of his Sanctification he shall never finde it so weak is our Sanctification at the best so strong our corruption so many the infirmities so frequent the faylings yea and fallings too even of the best that in their Sanctification they can never finde peace but the farther they seek for it there the farther shall they be from finding that which they seek for When the soule turnes and asks What peace The Conscience answers What peace while these thy sins and corruptions remaine in such abundance It looks for peace but behold trouble for security but behold disquietness and feare But then have recourse to your Justification to this righteousness of Christ imputed unto you by free grace and received by Faith and there you will finde it thence will follow peace Being justified by Faith we have peace with God Rom. 5.1 and peace with our own Consciences too There is nothing can still the crying nor stop the bleeding of a wounded Conscience but onely th●● That Christ is the Lord our Righteousness and that by his Obedience not by our own we are made righteous and this will doe it This this alone will answer all objections that can be cast in to disturbe our peace That the chastisement of our peace was layd upon him This is the first righteousness we gaine by the obedience of our Mediator The righteousness of Justification this is perfect but not inherent The second is The righteousness of Sanctification this is inherent but not perfect When God is pleased by his spirit of Grace to sanctifie and renew us to change our natures to take us out of the first Adam and to Plant us into the second to take us out of the state of Nature and to set us into a state of Grace by mortifying our corruptions subduing our lusts and inordinate affections destroying that body of sinne that dwelleth in our Members fireing out all those carnall lusts and affections that are in us by the spirit of Judgement and the spirit of burning and then in the roome of them to infuse into our hearts holy habits gracious dispositions propensions and inclinations which is our habituall holiness which remaining in us as principles of Lise from them there doe dayly flow gratious actions suitable to them exprest in our Works our Words our Walkings our Dealings and dayly Conversation which is our actuall holiness both concurring to make up this our righteousness of Sanctification Note Where Note by the way That these two righteousnesses the righteousness of Justification and the righteousness of Sanctification ever goe together Whom he justifieth them he sanctifieth Rom. 8.30 Where ever God bestoweth his Sonne to justifie there he bestoweth his Spirit to sanctifie sooner or later more or less In the I'emple there was a Laver as well as an Altar the Altar for Sacrifice pointing out our redemption by the blood of Christ The Laver for Washing pointing out our Sanctification by the Spirit of Christ We must be Washed in the one if we will be Sprinkled by the other Christ at his Crucifixion being pierced by Longinus with a speare shed out of his pretious side both Water and Blood There was a Mystery in it the Blood signifying our Redemption by the Blood of our Redeemer The Water our Sanctification by the Spirit of holiness There was water for our ablution blood for our absolution water for our cleansing blood for our redeeming he is not redeemed by that blood which is not washed by that water If I wash thee not thou hast no part in me John 13.8 Out of that Fountaine the side of Christ did spring both the Sacraments of the Christian Church Baptisme and the Lords Supper The former is unto us as the Laver in the Law the latter as the Altar The former the Sacrament of our regeneration the latter of our redemption The former sealing up unto us our washing and cleansing in the Laver of regeneration the latter our atonement upon the Altar of our Redemption let not the word offend you by way of allusion at least you may allow it but you must not pass by the former if you look for benefit by the latter All the washings cleansings purgings and purifyings under the Law did but typically teach and declare the washing cleansing and sanctifying of Beleevers under the Gospel so much called for every where Wash your hands ye sinners and purge your hearts ye wavering minded James 4.8 This is the will of God even your sanctification 1 Thes 41 3. Cast off the old man with his corrupt lusts and put on the new man which after God is created in true holiness and righteousness Ephes 4.22 Be ye holy as I am holy 1 Pet. 1.16 Follow peace and holiness without which no man shall see the Lord Heb. 12.14 Our God is a holy God Jerusalem is a holy City the Inhabitants