Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	body_n	shed_v	4,580	5	9.5800	5	false

Text snippets containing the quad

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

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

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

Redeemed with corruptible things us silver and gold but with the precious blood of Christ as of a Lambe unspotted and undefiled To which if you adde the strangeness of his obedience humiliation and sufferings with the freeness of them He became obedient Phil. 2.8 obedient unto death even the death of the Cross In his Incarnation He did not abhorre the Virgins Wombe In his Crucifixion He was in the forme of a servant for our sakes yea of a Malefactor He was numbred among transgressors He was wounded for our transgressions The chastisement of our peace lay upon him that by his stripes we might be healed All these circumstances add still to the price and value of his sufferings and obedience to make it infinitely satisfactory and meritorious for the remission of the sins and the ransomeing of the souls of the whole World The second Reason is drawn from the consideration of the capacity in which the Mediator stood when he performed this obedience and wrought out righteousness for us In this great transaction he stood not as a single Person but as a representative he acted not for himselfe but for all beleevers for the whole body of the Church whereof he is the Head Remember the Title of this Treatise wherein he is stiled The Stock and Root of all his Race the Head of his body the Church from which part every branch every member deriveth and receiveth grace vertue strength and influence righteousness and life there being abundantly sufficient for all and in whom and with whom whatsoever he doth and suffereth for them in this capacity they doe it and suffer it also Hence are those frequent expressions in the Scripture wherein we are said to be in him and he in us John 10. We are elected in him Ephes 1.4 Adopted in him ver 5. Circumcised in him Col. 2.12 Suffer with him Rom. 8.17 Buried with him Col. 2.13 Risen with him Col. 3.1 Compleat in him Col. 2.10 Suffer with him Col. 1.24 Yea Crucified with him Gal. 2.20 When Christ did suffered those things as Mediator for us we did and suffered them in him and so the obedience is imputed unto us as ours and is ours Quo ad usum fructum as to the use and fruit of it as well as if all had been done and suffered in our own persons and better too And thus you see how it may stand with Reason and Justice That one may be Justified by the obedience of another and By the obedience of One many made righteous 3. And this brings in the third Query How many there may be Ans Even as many as beleeve in his name John 3.16 As many as doe receive him upon Gospel termes John 1. As many as come in unto him that they may have life The offer of grace is made to all without exception though to none without condition Ho every one that thirsteth let him come Isa 55.1 God is no acceptor of persons but in every Nation he that feareth God and worketh righteousness is accepted of him Acts 10.34 God would have all Men to be saved and to come to the knowledge of the truth 1 Tim. 2.4 He is the Saviour of all especially of them that beleeve 1 Tim. 4.10 Thus generally the Promises run in universall termes that no man should despaire yet generally with some intimation too of some duty on our parts that no man may presume You may expect here that I should fall upon the point of Universall Redemption but I shall forbeare it in this place especially having Treated more largely upon that Subject in a Discourse upon it out of Isa 9.6 and Printed at Oxford in 1650. unto which I referre In the interim thus much I will here declare of my Judgement in this matter That I am perswaded that when the second Adam took our Nature upon him and in it wrought our righteousness for us there was no Son of the first Adam but he did something for him so much as that he shall never perish eternally in the lake of everlasting burnings unless he forfeit his salvation a second time What think you of that of St. Peter 2 Pet. 2.1 There shall be false teachers among you which shall bring in damnable Heresies even denying the Lord that bought them and so bring upon themselves swift damnation There are false Teachers that bring in Heresies damnable Heresies that brings upon themselves damnation swift damnation and yet the Text sayes even of these That the Lord had bought them How could this be but that they sold themselves again and forfeited their salvation a second time and therefore are truely said To bring upon themselves damnation These are they of which the Apostle sayes They are twice dead pluckt up by the roots Jude 12. once in the first Adam and now in the second too and so pluckt up by the roots never to grow again Againe we are to be advertised That though the second Adam then did something for all and all Nations yet he did not doe for all alike What is the meaning of that Parable in the Gospel of the Kings taking a farr Journey and committing his Talents in trust to his servants or Factors delivered them to them in such a different proportion To one but one Talent to another two to another five Who is he that hath the one Talent but the Heathen which hath nothing to traffique withall but the Law and light of Nature Who is he that hath the two Talents but the Jew which besides it hath the Law of Moses And who is he that hath the five Talents but the Christian which to both those hath the Law of Grace the glorious Gospel of Jesus Christ It cannot be imagined that the Kings returning to take their Accounts will require an equall account of them all but according to their Receits To whom much is given of him much shall be required and to whom less is given of him less shall be required God is a mercifull Creditor and will require according to what a man hath and not according to what he hath not 3. Again We are to be informed That there are degrees of salvation and of damnation too though all are concluded under two names of Heaven and Hell of salvation and damnation yet in both these there are infinite degrees and different proportions There is one glory of the Sunne another of the Moone and another glory of the Starrs for one Starr differeth from another in glory 1 Cor. 15. And in respect of punishment There are that shall be beaten with fewer stripes and there are that shall be beaten with more stripes And although the highest degree of Gospel-Salvation be but the portion of a few as our Saviour tells us in comparison of those that perish yet there are many more that attain to some degrees of salvation both in respect of the evill they are delivered from and of the happiness they are translated too which coms farr short of the highest