Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	earth_n	heaven_n	6,580	5	5.6188	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

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

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