Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	love_v	perish_v	4,249	5	7.8268	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

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