Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	jesus_n	life_n	4,949	5	4.4956	4	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

By these three parts of his obedience hath he answered for our disobedience and set us free from the danger of Divine Justice in all those three wayes in which we stand obnoxious to it though it cost him deare By his Originall Righteousness he hath freed us from our Originall sin By his Active Obedience from all our sins of Omission By his Passive Obedience from all our sins of Commission By his Active Obedience he hath freed us à poenâ damni from the punishment of loss By his Passive à poenâ sensus from the punishment of paine By his Passive Obedience he hath rescued us out of the jaws of Hell And by his Active Obedience he hath opened unto us the Gates of Heaven This Active Obedience was satisfactory And his Passive meritorious And thus you see how he is become unto us a perfect Saviour and hath by these three parts of his obedience wrought out for us plentifull redemption Had any of these three been wanting he had not wrought out for us plentifull redemption Had our Mediator onely dyed for us been crucified dead and buried he had not wrought out for us plentifull redemption he had onely satisfied the Law in the minatory part of it and by this his Passive Obedience so taken off the sentence of death that lay upon us but he had not thereby restored us unto life nor to our right and title to our forfeited Inheritance he had still left us obnoxious to divine Justice for the breach of the Commandement in the mandatory part of it which said Fac hoc vives doe this and thou shalt live Had the Mediator by his Active Obedience satisfied the Law and fulfilled it in the mandatory part of it and so by his holy Life fulfilled and performed the condition of the Covenant of Works for us yet he had not wrought out for us plentifull redemption he had still left us open to the Justice of God for the sin of our Nature our Originall sin wherein we are conceived and borne But that he might work out for us plentifull redemption it was not enough for him nor for us that he should be made a Man as the first Adam was by Creation but he must become a Child an Infant conceived in the Wombe and borne into the World after the same manner as other Children are sin onely excepted that so he might begin the Cure of our Disease where the Disease it selfe begins in the very Wombe and that by the purity and merit of his holy Conception and Incarnation imputed unto us the impurity of our Nature may be healed and our Infants sanctified and purified in the Wombe and from the Wombe by the vertue and merit of the Conception and Incarnation of the holy Child Jesus And therefore we doe with as much comfort confess and beleeve That he was Conceived by the holy Ghost and borne of the Virgin Mary as That he suffered for us under Pontius Pilate was crucified dead and buried They that lay all the stresse of our redemption upon the death and blood of Christ doe not fully deliver the Doctrine of our redemption they over-look the greatest part of it in the Active Obedience of his Life and the Obedience of his Birth and Incarnation They that lay it wholly upon his Active and Passive Obedience doe not yet deliver the Doctrine of our Redemption fully they overlook an essentiall part of it in the Obedience of his Conception and Incarnation But the Apostle doth not overlook it Phil 2. when he sayes That being in the forme of God and thinking it no robbery to be equall with God He took upon himselfe the forme of a man of a servant of a childe of an Infant which was in his Incarnation And the Church doth not over look it when it celebrates the prayse of it with Admiration in these words of her despised Liturgy When thou tookest upon thee to deliver Man thou didst not abhorre the Virgins Wombe There did the work of our Redemption begin which was prosecuted all along throughout his whole life his death buriall and resurrection out of which for a beleever to draw out of all the parts and passages of it that comfort that they doe afford and to apply them to those severall wants and maladies of his soule for the supply and cure whereof they are most proper is a point of high wisedome and gives unto the foule strong consolation and full satisfaction It is something to know Christ Crucified in grosse That Jesus Christ came into the World to save sinners This gives the Faith of adherence But to know Christ more distinctly in his Person his Natures his Offices and the executions of them in all the parts of the precious Redemption he hath wrought out for us and take out that merit and vertue which they doe afford and rightly to apply it to the severall wants of our soules for the reliefe whereof they are most proper is much more comfortable and speaks the Faith of assurance when we are able to Reade in his Originall Righteousness the discharge of our Originall sin in his Incarnation the purification of our Natures in his birth our new birth in his Active Obedience satisfaction for all our sins of Omission in his Passive Obedience a satisfaction for all our sins of Commission in his stripes our healing in his condemnation our absolution in his death our life in his buriall our mortification in his Resurrection and Ascension our Resurrection and Glorification In the 2 Kings 4.32 we reade how Elisha going to revive the Shunamites Sonne went into the Chamber where he lay and there cast himselfe upon the Child and layd his face to the childs face and his eyes to the childs eyes and his hands to the childs hands and so applyed himselfe unto the Child part by part and after a little space the Child neesed seven times and revived So if we can by Faith thus distinctly apply our selves unto this holy Child Jesus and him to us in all the branches of this his Obedience by which he hath wrought out deliverance for us not the Child but we which before were dead in sins and trespasses by vertue and grace derived from him shall revive and live the life of grace here and of glory hereafter with him in Heaven for overmore And so we have done with the second branch in the Reddition to the first part of the comparison between the two Adams shewing the means by which he hath satisfied for the disobedience of the first Adam That was By Obedience We now come to the third wherein we are to consider The Persons that are benefited by it and the Text sayes They are many So by the Obedience of One shall many be made Righteous And here doe arise three Questions First How the obedience of one can satisfie for the disobedience of another What Justice there is in this Or how it can stand good in Law Secondly If it doe so yet

was it suitable to the state of so great a Person of whom so glorious things are spoken to submit himselfe to suffering and Obedience Had he come down in State and Majesty with Power and great Glory Riding upon the wings of the winde attended with Legions of Angels and Arch-Angels in flaming fire rendring vengeance to his enemies treading upon the necks of Kings and Kesars by strong hand vanquishing the powers of darkness and bearing down before him all opposite Power that did advance it selfe against his Kingdome this had been an equipage well becomming the Prince of Glory the King of Kings and Lord of Lords But for such a Person so farr to lessen himselfe as to de-throne himselfe to strip himselfe of all those Robes of Majesty and Glory which he enjoyed at the right hand of the Father and to take upon himselfe the forme of a servant of an Infant and to come downe from God to Man from commanding Angels to submit to the commands of vile sinners and from thundering in Heaven to cry in a Cradle was such a condescention as may well afford matter of admiration and assonishment to Men and Angels Yet so it was and so it must be or we had been all Children without Adoption Gal. 4.4.5 It was the disobedience of the first Adam and ours in him that he came to answer for And what better way to answer for disobedience then by obedience every evill is best expelled by ' its contrary Will the first Adam in the pride of his heart aspire to the very Zenith of Dignity the Apex of Majesty and being but a man will needs be like unto God The second Adam to expiate this sin must come downe to the very Nadir of humility and being God must become Man that so he might make a recompence unto God for that his inordinate ambition and so make his peace Did the first Adam offend by Eating By Fasting must the second Adam expiate that his intemperance Matth. 4. Did the first Adam abuse his liberty and priviledges in Paradise The second Adam must make amends for it by his Heremiticall hardship in the Wilderness Did the first Adam so pusillanimously betray himselfe and his by yeelding to the suggestions and temptations of the Devill The second Adam to repayre that loss and dishonour must encounter the Devill and in faire cumbating vanquish him again and again and so fully revenge the quarrell of the first Matth. 4. Did the first Adam offend by disobedience By obedience must the second Adam satisfie for it and so he did for so saith the Text By the Obedience of One. There are two things in this great transaction well worth our Observation First How the second Adam hath trac't the first all along step by step and where ever he found the first Adam had endamag'd us there doth he make a stand and not pass by till he hath repayred us As Ezek. 16.6 As I passed by thee I saw thee in thy blood c. The second How in this reparation he provides for us all along a remedy suitable to our malady a salve proper for the cure of the sore a satisfaction punctually answering the Justice of God for that sin by which we had offended it as in the passages above in timated See it farther more clearly and distinctly in this his obedience There are three branches of this his obedience by which he hath set us free and wrought out righteousness for us First The Obedience of his Birth Secondly The Obedience of his Life Thirdly The Obedience of his Death First the Obedience of his Birth in his holy Conception and Incarnation Secondly The Obedience of his Life in his holy and unblameable Conversation Thirdly The Obedience of his Death in his bitter Passion and Crucifixion and these were all necessary none of these three could have been spared For three wayes we stood obnoxious unto Divine Justice First For our Originall sin the sin of our Nature wherein we were conceived and borne Secondly For all our sins of Omission and particularly for fayling in performing the condition of the Covenant of Works and of obeying the Commandement given in Paradise in the mandatory part of it upon which Life and Salvation was made over to us in these words Doe this and thou shalt live Thirdly For all our sins of Commission and particularly for breaking his Commandement given in Paradise in the minatory part of it which said In the day that thou Eateth thereof thou shalt dye the Death In all these three respects we were obnoxious to Divine Justice We lay under Wrath and under a sentence of eternall Death and from all these three by these three parts of this his Obedience are we set free First By this Obedience and Merit of his holy Conception and Incarnation are we delivered from our Birth-sinne wherein we are conceived and borne the holiness of his Humane Nature conceived and borne without sin being imputed unto us that so by it the impurity of ours conceived and borne in sin may be cured and healed and done away Secondly By his Active Obedience in his most holy Life which he led here on Earth in the dayes of his flesh perfectly fulfilling the Law for us hath he delivered us from all our sins of Omission which was the second way by which we stood in danger of Divine Justice For thus speaks the Law Cursed is every one that continueth not in every thing that is Written in the Book of the Law to doe it This had we made impossible to be done by us but done it must be for us or we all undone And this is done in the Active Obedience of this our Mediator and for this purpose was it that he stayed so long upon Earth among the Sonnes of Men He dwelt among us as St. John speaks John 1.14 full three and thirty years some say more neer fifty grounding their conjecture upon those words of the Jews spoken to him John 8.57 Thou art not yet fifty years old and hast thou seen Abraham But thirty we are sure he was when he entred upon his Ministery what time ever he continued afterward and this was necessary that he might have a competent time to fulfill the Law in all the parts and branches of it and so by performing the condition of the Covenant of Works for us to restore us again to our right to the Kingdome of Heaven made over to us upon that condition Thirdly By his Passive Obedience hath he freed us from all our sins of Commission answering the Law in the minatory part of it which said The soule that sinneth shall dye And In the day that thou eatest shalt thou dye the death By suffering death he hath taken off that sentence of death that was gone out against us and by becomming a curse for us hath taken off that curse that was upon us And thus hath the Lord layd upon him the iniquities of us all thus hath he borne our iniquities

how the obedience of one should stand good to answer for the disobedience of so many And thirdly How man they are that are to be benefited by it To the first I answer The obedience and righteousness of one may stand good for another where these three things concurr or in these three cases First With the consent of all persons concerned where all parties concerned are agreed Secondly Where there is such a Union between the one and the other that what is done to or for or by the one is done by the other also Thirdly Where there is a proportion between the offence of the one and the satisfaction of the other For the first There are but thee Persons concern'd The Father the Sonne and Adam with his Progeny That the Father is agreed it is cleare John 3.16 He gave his Sonne Gal. 4.4 He sent his Sonne That the Sonne is agreed is as cleare John 10.15 I lay down my life for my sheep And again ver 18. more fully No man taketh it from me I lay it down of my selfe And that Adam and his Sons are agreed is beyond all question whose case it is and who onely receive the benefit of it And thus 't is good even in Law That the obedience of one may stand good for another upon this first consideration and if it were not good in Law 't is good in Gospel The second consideration upon which 't is good is this If there be such a neerness and union between him that performeth this obedience and those for whom it is performed that what is done by him may be reputed as done by themselves We reade of a King of the Locrenses which made a Law That whosoever of his Subjects was found guilty of Adultery should have both his eyes put out It so fell out that the first that was deprehended in that crime was his own Sonne it was grievous to him that his Sonne should lose both his Eyes and as grievous that he should not execute Justice upon the transgression of his own Law For mitigating between both he put out one of his Sons Eyes and one of his own and this was accounted good Justice and is the very case in the Text onely with this difference That he took upon himselfe but halfe the punishment our Mediator took it all and wholly to himselfe to set us free and Christ and we are one Lord have mercy upon me saith the Canaanitish Woman Matth. 15.22 my Daughter is grievously vexed with a Devill implying That the mercy which was shewed unto her Daughter was shewed unto her selfe her Daughter and she were one Such is the Union between Christ and those that are Christs so neer that it amounts rather to an Identity then an Union If Saul be travailing to Damascus to persecute the Members the Head looks down from Heaven and complains Saul Saul why persecuteth thou me Acts 9.4 As the Husband with the Wife the Branches with the Vine the Members with the Body are one even so is Christ with all that belong unto him Take it in the Apostles words 1 Cor. 12.12 As the Body is one and hath many Members and all the Members of the Body which is one though they be many yet are but one body even so is Christ Where note That the word Christ here is not personally to be understood as representing the Person of Christ but it is Nomen collectivum a collective name and takes in to it together with Christ all the Saints all beleevers the whole Church of Christ under Christ their Head all which together with him make up but one body one Christ unto whom he vouchsafes his own name together with himselfe even so is Christ And there are three tyes by which this Union is made up and they are brought so neer together First By the bond of Faith Secondly By the bond of the Spirit Thirdly By the bond of Love By these three bonds are they united together as by a three-fold cord not easily broken First By Faith we ascend up to Heaven and lay hold on Christ Secondly By the Spirit Christ descends from Heaven to Earth and layes hold on us And thirdly By Love we meet as it were between Heaven and Earth and there close with mutuall imbraces Christ in his Incarnation took our Nature upon him and so was made partaker of the Humane Nature Then he renews us by his Grace and so in our Regeneration we are made partakers of the Divine Nature 2 Pet. 1.4 And that 's another way by which this Union is made up and we are brought so neer And this is a Doctrine full of Grace and Truth and worthy by all means to be received For from this Union there flowes a Communion between Christ and his our sins are layd upon him and he hath satisfied for them his righteousness is layd upon us and we are justified by it being thus united unto him and he to us we draw Vertue from him as the branches doe from the root and Influence as the Members doe from the Head whereby we are able to live that life that is according to godliness and walk in some conformity to him By vertue of this Union we derive Grace from him Out of his fulness we all receive and Grace for Grace 1 John 16. By vertue of this Union Christ is ours and with him all his merit righteousness and obedience as in the Text And so By the obedience of One are many made righteous Thirdly It is not unreasonable That the odedience of one should benefit another if the disobedience of one may prejudice another but we see the disobedience of the first Adam did prejudice others It is therefore but equitable That the obedience of the second Adam should benefit others depending upon him Alter in semine alter in sanguine and as the one by his seed brought in death so the other by his blood might restore to life that the blood of the second Adam should be as soveraigne to salve and to save as the seed of the first was to wound and to destroy And let this suffice for satisfying the first Query 2 But the second enquires furrher How the obedience of one should answer for the disobedience of so many How so many should be justified and made righteous by the obedience of this One And that 's answered in these two reasons The first drawne from the Dignity of the Person obeying which was of that high excellency that it made his obedience and suffering of that value that was sufficient for the satisfyings of the sins and ransoming of the soules of the whole world the obedience which he performed was the obedience of that Person which was God as well as Man and thought it no robbery to be equall with God That blood which was shed for us was the blood of that Person which was God as well as Man Of this Circumstance St. Peter puts us in minde 1 Pet. 1.18 Knowing that you were not