Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	holy_a	lord_n	see_v	5,070	5	3.5418	3	true

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

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

that dwell there are holy Saints the exercises there used are holy exercises Into it may no uncleane thing enter All things call for holiness at our hands if ever we hope to come to Heaven The Apostle in his Epistle to the Collessians Giveth thanks to the Father that he had made them meet to be partakers of the Inheritance with the Saints in light Col. 1.12 implying That as we are in the state of nature and in the first Adam we are not meet for it Before we be meet to be partakers of the Inheritance with the Saints in light we must be children of the light and walk in the light If ever we mean to inhabite in that holy City we must here get into the Suburbs of it and learne the Language of Canaan which there they speak If ever we mean to beare a part in that Heavenly Choyre in singing Hallelujahs to him that sitteth upon the Throne we must here set our Harps and our Hearts in Tune to it We must get grace before we can come to glory righteousness before we can attaine to blessedness even the righteousness of Sanctification before we can attaine to the righteousness of Glorification and so we shall be meet for it That makes us capable of it that leads to it even at the next remove Which is the next particular and the last to be spoken of shewing the third sort of righteousness of which by the obedience of the Mediator beleevers are made partakers The righteousness of Glory And this shall be both perfect and inherent when all sin as well as sorrow shall flee away all corruption shall be abolished There shall be no more Devill to tempt nor world to allure nor flesh to withdraw but we shall with free and full consent of heart and will serve and laud and magnifie the living Lord and rejoyce in his presence for evermore where we shall arrive at the end of our hopes the full fruition of God in the beatificall vision in whose light we shall see light and we shall shine in the Kingdom of the Father with Angelicall brightness and perfection our souls shall acquiesce In ultimo fine in the fruition of the chiefest good beyond which there is nothing to be attained nothing to be desired where God shall be to our understanding a Sunne of light to our affections a Sea of love to our wills abundance of peace We shall drinke of the pleasures of the Celestiall Paradise as out of a River and be filled with those joyes which are in his presence unspeakable and glorious We shall leave the dunghill of this inferiour world with all the corruptions which are in it through lust and be taken up into the third Heavens and to the City of the living God the Celestiall Jerusalem and to the company of innumerable Angels and to the Assembly and Congregation of the first borne whose names are written in Heaven and to God the Judge of all and to the spirits of just men made perfest and to Jesus Christ the Mediator whom though we have not seen we love but then we shall see him face to face and our love and joy shall abound and we shall attaine to the end of our hopes in the beginning of our happiness that never shall have end Quando erit ille dies quando erit illa dies When will the day be when that day shall be How should we love and long for this appearance and rejoyce even under the hope of this glory Who that hath this hope would not with St. Paul Desire to be dissolved that be may be with Christ Phil. 1.23 Oh if we should but let loose our soules and turn them out as Noah did his Dove by divine contemplation to sore up to the third heavens and there take a view of the joyes and glory of the Celestiall Paradise how would it take us off from these vile things here below How would it draw up our thoughts to the seeking and affecting of the things that are above from the sollicitous care of seeking after the treasures of wickedness which profit nothing to the laying up of treasures in Heaven where neither moth nor rust can corrupt nor theeves break through to steale from seeking after the pleasures of sin which are but for a season to seek after those which are at the right hand of God where is fullness of joy and pleasures for evermore Oh if we could but draw the curtains of Heaven and look into the Sanctum Sanctorum and see the joyes and the glory that there is layd up for those that seek it we would never care for the earth more we would never care for this world more the very pleasures of the Court would seem vile unto us the treasures of wickedness we would trample under our feet all our thoughts would tend upward all our care and study in the seeking of those things that are above where Christ sitteth at the right hand of God and where we hope one day to sit on the right hand of Christ St. Paul had that happiness that never man had but he To be rapt up into the third Heavens and there saw those things which here we Preach of and to return again But see what effect it wrought upon him it took him cleere off of the world his life ever after was nothing but a Cupio dissolvi esse cum Christo Cupio dissolvi esse cum Christo I desire to be dissolved and to be with Christ I desire to be dissolved and to be with Christ All the honour of his Apostleship the glory of his miracles the high reputation that he was in amongst the Nations for his great learning and wisedom for his works miracles and powerful Preachings were all nothing all these could not satisfie him nothing could now content him but Cupio dissolvi esse cum Christo I desire to be dissolved and to be with Christ And why was this high favour vouchsafed to this Apostle to be thus rapt up into the third Heavens and after he had seen those glorious things then to return again but that he might be an experimentall Preacher to the world of all those things that there he saw and here we speak of No marvaile if the Fathers of old St. Augustine St. Jerome St. Ambrose St. Bernard c. were so much and often in contemplation heavenly meditations spirituall ejaculations as witnes their Manuels Enchiridions Soliloquies Monuments of their Devotion left among us by these did they live in communion with God upon these did their soules sweetly feed and feast as upon meat to eat which the world knew not of By these they even lived in Heaven while they were on Earth and in stead of Men conversed with Angels Beloved we have soules as well as bodies and consist as well of celestiall as of terrestriall substance why should our earthly part be more powerful to draw us downward to the vile things here below then our heavenly part to carry us up to the pretious things that are above where our hopes are where our Inheritance lyes where our happiness is where our Christ is and where we hope shortly to be with him in Glory Whither the Almighty of his infinite mercy bring us through the Merit and Obedience of this One in my Text our Mediator To whom therefore be all Honour Power and Prayse for evermore Amen FINIS

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