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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

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

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