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.
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:
Saiah tells you his Name, Isaiah 9.6. His Name shall be called wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace, etc. Yea, he had a Name assigned him by the Father before he was born, Math. 1.21. His Name shall be called jesus:
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:
His goings out were from the beginning, and from everlasting, Micah 5.2. Jacobs Shiloh, Balaams Star, Daniel's Messiah, Davids Branch, out of the Root of Jesse they all meet in this One:
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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;
There is a Vein, a Master Vein, wherein his blood does run, and whereby he was made known to the Church in all the Ages and Generations of the World;
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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.
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.
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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:
His only begotten Son, so Saint John 1.14. The Word was made Flesh, and dwelled among us, and we saw his glory, as the glory of the only begotten Son of God, full of grace and truth:
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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 does exceedingly magnify 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 only Son,
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.
God so loved the World, that he gave his only begotten Son, to the end that whosoever Believeth in him should not perish, but have life everlasting.
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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.
and those so grievous Sinners, enemies, and disobedient to do so much for them, raisses his love and Goodness to that height, that is beyond the comprehension of Men, or Angels.
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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.
as to built the Altar, to bind his Son to the Wood upon it, and to stretch forth his hand to kill him, he stays his hand, It is enough (Says he) hold thy hand, for now I know that thou Lovest me, seeing thou Wertenberg willing to offer up thy only 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,
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 only offer to offer up,
and the Humane, yet both by hypostaticall union so united, as that they make up but one Christ, one Person, NONLATINALPHABET, God Man, to be a fit Mediator between God and Man,
and the Humane, yet both by hypostatical Union so united, as that they make up but one christ, one Person,, God Man, to be a fit Mediator between God and Man,
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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.
as to become One. It was necessary that he should be Man, that so he might punctually satisfy Divine justice, answering for since in that Nature that had committed it.
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:
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 Godhead is impateible:
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 it was necessary that he should be God, that so by the Power of his Deïty, he might sustain the Humanity, under the great burden of his Father's wrath,
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:
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:
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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;
and both in One: Neither as mere Man, so compassionating the decayed Estate of the lost Sons of Adam, as to neglect the Honour of the Deïty wronged and offended;
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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:
that stupendious Mystery, which the Angels themselves do with so great admiration and astonishment pry into, Of God in christ, reconciling the World unto himself, 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 Royal Prophet David, Psalm 85.10. Mercy and Truth Are met together:
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Righteousness and Peace have kissed each other. In this Union did Isaiahs Twinns meet, the Childe, and the Son; Isa. 9.6. Ʋnto us a Childe is borne, unto us a Sonne is given: The Childe was borne; but the Sonne was given;
Righteousness and Peace have kissed each other. In this union did Isaiah's Twins meet, the Child, and the Son; Isaiah 9.6. Ʋnto us a Child is born, unto us a Son is given: The Child was born; but the Son was given;
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.
Thirdly, He is Here styled One, in respect of the great Work he was to perform in the great Office of the Mediatorship, to make peace between God and Man, to make an atonement, 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. 'Tis 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,
There is but One Mediator between God and Man, the Man christ jesus. It's true, Moses was a Mediator, when he stood in the gap between the living and the dead, to turn 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,
and the Plague was begun, Exod 32. So Are all the Saints and faithful Servants of the Lord, favourites of Heaven, which use the Interest they have in God,
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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;
and for Transgression, for whose sakes and Prayers, God is often prevailed with, to divert, or to suspend, or to mitigate the Judgments which their Sins have called for;
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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.
but these Are Mediators of Intercession, not of Redemption: Of it the Prophet tells us, Psalm 49.7. No man can deliver his brother, nor pay a Ransom to God for him.
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,
This the Church Triumphant presently Testifies, by breaking forth into his praise, in that their new Song, ver. 9. and by their Angelical Doxology, Verses 11. and 12. Worthy is the Lamb that was killed, to receive power,
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But was this the onely way for the Mediator to work deliverance for the Sonns of Adam? Or was it suitable to the state of so great a Person, of whom so glorious things are spoken, to submit himselfe to suffering,
But was this the only Way for the Mediator to work deliverance for the Sons of Adam? Or was it suitable to the state of so great a Person, of whom so glorious things Are spoken, to submit himself 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;
and obedience? Had he come down in State and Majesty, with Power and great Glory, Riding upon the wings of the wind, attended with Legions of Angels and Arch-Angels, in flaming fire rendering vengeance to his enemies;
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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 to take upon himself the Form of a servant, of an Infant, and to come down 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.
and from thundering in Heaven, to cry in a Cradle, was such a condescension, as may well afford matter of admiration and assonishment to Men and Angels.
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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:
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 Come to answer for:
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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 offend by Eating? By Fasting must the second Adam expiate that his intemperance, Matthew 4. Did the First Adam abuse his liberty and privileges in Paradise? The second Adam must make amends for it, by his Heremitical hardship in the Wilderness.
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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,
Did the First Adam so pusillanimously betray himself, and his, by yielding to the suggestions and temptations of the devil? The second Adam to repair that loss and dishonour, must encounter the devil,
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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;
and in fair cumbating vanquish him again and again, and so Fully revenge the quarrel of the First, Matthew 4. Did the First Adam offend by disobedience? By Obedience must the second Adam satisfy for it, and so he did;
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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 I passed by thee, I saw thee in thy blood, etc. 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 soar, a satisfaction punctually answering the justice of God for that since, by which we had offended it,
First, the Obedience of his Birth, in his holy Conception and Incarnation. Secondly, The Obedience of his Life, in his holy and unblameable Conversation.
First, the obedience of his Birth, in his holy Conception and Incarnation. Secondly, The obedience of his Life, in his holy and unblameable Conversation.
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 particularly, for failing in performing the condition of the Covenant of Works, and of obeying the Commandment given in Paradise, in the mandatory part of it, upon which, Life,
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;
First, By this obedience, and Merit, of his holy Conception and Incarnation, Are we Delivered from our Birth-sin, wherein we Are conceived and born;
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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.
the holiness of his Humane Nature conceived, and born without since, being imputed unto us, that so by it, the impurity of ours, conceived and born in since, may be cured, and healed, and done away.
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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:
Secondly, By his Active obedience in his most holy Life, which he led Here on Earth, in the days 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:
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;
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 Sons of Men;
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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.
and so, by performing the condition of the Covenant of Works for us, to restore us again to our right, to the Kingdom 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:
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 soul that Sinneth shall die:
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 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 ways in which we stand obnoxious to it, though it cost him deer.
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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,
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,
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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,
After the same manner as other Children Are (since only excepted) that so he might begin the Cure of our Disease, where the Disease it self begins in the very Womb,
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,
They that lay all the stress of our redemption, upon the death, and blood of christ, do not Fully deliver the Doctrine of our redemption, they overlook the greatest part of it, in the Active obedience of his Life,
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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.
They that lay it wholly upon his Active and Passive obedience, do not yet deliver the Doctrine of our Redemption Fully, they overlook an essential part of it, in the obedience of his Conception, and Incarnation.
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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.
And the Church does not over look it, when it celebrates the praise of it with Admiration, in these words (of her despised Liturgy,) When thou tookest upon thee to deliver Man, thou didst not abhor the Virgins Womb.
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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 to apply them to those several Wants and maladies of his soul, for the supply and cure whereof they Are most proper, is a point of high Wisdom,
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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,
But to know christ more distinctly, in his Person, his Nature's, his Offices, and the executions of them, in all the parts of the precious Redemption he hath wrought out for us,
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;
is much more comfortable, and speaks the Faith of assurance, when we Are able to Read in his Original Righteousness, the discharge of our Original since;
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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 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 burial, our mortification;
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;
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;
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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,
not the Child, but we, which before were dead in Sins and Trespasses, by virtue and grace derived from him, shall revive and live, the life of grace Here,
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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 so we have done with the second branch in the Reddition, to the First part of the comparison between the two Adams, showing 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,
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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.
To the First, I answer, The Obedience, and righteousness of one, may stand good for Another, where these three things concur; or in these three cases.
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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.
That the Father is agreed, it is clear, John 3.16. He gave his Son. Gal. 4.4. He sent his Son. That the Son is agreed, is as clear, John 10.15. I lay down my life for my sheep.
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.
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.
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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;
and this was accounted good justice; and is the very case in the Text; only with this difference, That he took upon himself but half the punishment;
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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;
but it is, Nome collectivum, a collective name, and Takes in to it, together with christ, all the Saints, all believers, the Whole Church of christ under christ their Head;
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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,
we draw Virtue from him, as the branches do from the root, and Influence, as the Members do from the Head, whereby we Are able to live that life, that is according to godliness,
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.
To which, if you add, the strangeness of his Obedience, humiliation, and sufferings, with the freeness of them, He became obedient, Philip 2.8. obedient unto death, even the death of the Cross.
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;
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;
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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,
he acted not for himself, but for all believers, for the Whole body of the Church, whereof he is the Head. remember the Title of this Treatise, wherein he is styled, The Stock, and Root of all his Raze, the Head of his body, the Church, from which part every branch, every member deriveth,
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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.
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, Ephesians 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. Complete in him, Col. 2.10. Suffer with him, Col. 1.24.
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:
Ans. Even as many as believe in his name, John 3.16. As many as do receive him upon Gospel terms, 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.
The offer of grace is made to all, without exception, though to none without condition; Ho, every one that Thirsteth, let him come, Isaiah 55.1. God is no acceptor of Persons: but in every nation, he that fears God, and works 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 believe, 1 Tim. 4.10.
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.
but I shall forbear it in this place, especially having Treated more largely upon that Subject, in a Discourse upon it out of Isaiah 9.6. and Printed At Oxford in 1650. unto which I refer.
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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;
and committing his Talents in trust to his Servants, or Factors, Delivered them to them, in such a different proportion, To one, but one Talon; to Another two;
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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.
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 equal account of them all, but according to their Receits.
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:
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:
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The Evangelicall Prophet Isay, speaking of the calling of the Gentiles, seeth as in a Vision, the multitudes of the Nations, from all quarters, making in to the standard of Christ,
The Evangelical Prophet Saiah, speaking of the calling of the Gentiles, sees as in a Vision, the Multitudes of the nations, from all quarters, making in to the standard of christ,
and as doues to the windows of the Sanctuary? v. 8. The multitude of the Sea shall be converted, ver. 5. He resembleth the multitude of the converts to the Sea, to Clouds, to flocks of Sheep, to Caravans of Camels, &c. from Midian, from Kedar, from Nebaioth, from Arabia, from Sheba, from all quarters, comming in to Christ.
and as Dove to the windows of the Sanctuary? v. 8. The multitude of the Sea shall be converted, ver. 5. He resembles the multitude of the converts to the Sea, to Clouds, to flocks of Sheep, to Caravans of Camels, etc. from Midian, from Kedar, from Nebaioth, from Arabia, from Sheba, from all quarters, coming in to christ.
Neither does it stand with the glory of the Prophesies of old, nor suits with the famous promises made unto the Fathers of the glory of the Christian Church;
Neither does it stand with the glory of the prophecies of old, nor suits with the famous promises made unto the Father's of the glory of the Christian Church;
spaces, that no man can measure for multitudes, that no man can number, that the number of the Sons of Adam that returne, should be so small, as some would perswade us.
spaces, that no man can measure for Multitudes, that no man can number, that the number of the Sons of Adam that return, should be so small, as Some would persuade us.
It shall be our wisedom, to make it our care, to secure unto our selves a roome among them, that we may be in the number of those many in the Text, that we may fill up the places of the Apostate Angels,
It shall be our Wisdom, to make it our care, to secure unto our selves a room among them, that we may be in the number of those many in the Text, that we may fill up the places of the Apostate Angels,
Whom he justified, them he also glorified, Rom. 8.30. but first justified, before glorified, they must pass through that dore, before they can enter into Glory.
Whom he justified, them he also glorified, Rom. 8.30. but First justified, before glorified, they must pass through that door, before they can enter into Glory.
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of our selves we are grievous sinners, altogether borne in sin, John 9. Full of sin, full of corruption, children of wrath by nature, Ephes. 2.2.
of our selves we Are grievous Sinners, altogether born in since, John 9. Full of since, full of corruption, children of wrath by nature, Ephesians 2.2.
you see here what strange obedience was performed to the effecting of it, and how much the second Adam hath done for us, in making us by such his obedience righteous, (Tantae molis erat.)
you see Here what strange Obedience was performed to the effecting of it, and how much the second Adam hath done for us, in making us by such his Obedience righteous, (Tantae Molis erat.)
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and purchased for us, and obteyned to us. First, The righteousness of Justification. Secondly, The righteousness of Sanctification. Thirdly, The righteousness of Glorification.
and purchased for us, and obtained to us. First, The righteousness of Justification. Secondly, The righteousness of Sanctification. Thirdly, The righteousness of Glorification.
and received by Faith, with which the beleever being clothed, as Jacob, in the Robes of his elder brother, appears in the sight of the Father, acceptable, and amiable:
and received by Faith, with which the believer being clothed, as Jacob, in the Robes of his elder brother, appears in the sighed of the Father, acceptable, and amiable:
This is the righteousness, which the same Apostle writes of to the Romans, Rom. 1.16. I am not ashamed of the Gossel of Christ, for it is the power of God unto salvation.
This is the righteousness, which the same Apostle writes of to the Roman, Rom. 1.16. I am not ashamed of the Gossel of christ, for it is the power of God unto salvation.
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:
that is, in the righteousness of christ, Here called men righteousness; as in the place before mentioned, it was called, The righteousness of God, and very truly both:
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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 this righteousness we have all that we should have, we Are all that we should be, we have done all that we should do, we have suffered all that we should suffer.
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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;
which Way wilt thou turn thee for relief? where wilt thou look for peace? If in thy righteousness of Sanctification, there shalt thou never find it;
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;
When the soul turns, and asks, What peace? The Conscience answers, What peace, while these thy Sins and corruptions remain in such abundance? It looks for peace, but behold trouble;
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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.
and received by Faith, and there you will find it, thence will follow peace; Being justified by Faith. we have peace with God, Rom. 5.1. and peace with our own Consciences too.
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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,
When God is pleased by his Spirit of Grace, to sanctify and renew us, to change our nature's, to take us out of the First Adam, and to Plant us into the second, to take us out of the state of Nature,
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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 inordinate affections, destroying that body of sin that dwells in our Members, firing out all those carnal Lustiest and affections, that Are in us by the Spirit of Judgement, and the Spirit of burning:
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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 inclinations, which is our habitual holiness, which remaining in us as principles of Lise, from them there do daily flow gracious actions, suitable to them, expressed in our Works, our Words, our Walkings, our Dealings,
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.
Where Note by the Way, That these two Righteousness, the righteousness of Justification, and the righteousness of Sanctification ever go together, Whom he Justifieth, them he Sanctifieth, Rom. 8.30. Where ever God bestoweth his Son to justify, there he bestoweth his Spirit to sanctify, sooner or later, more or less.
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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:
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:
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 Fountain, the side of christ, did spring both the Sacraments of the Christian Church, Baptism, and the lords Supper:
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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 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;
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:
and put on the new man, which After God is created, in true holiness and righteousness, Ephesians 4.22. Be you holy, as I am holy, 1 Pet. 1.16. Follow peace and holiness, without which, no man shall see the Lord, Hebrew 12.14. Our God is a holy God: Jerusalem is a holy city:
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.
The Apostle in his Epistle to the Collessians, Gives 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.
righteousness, before we can attaine to blessedness, even the righteousness of Sanctification, before we can attaine to the righteousness of Glorification,
righteousness, before we can attain to blessedness, even the righteousness of Sanctification, before we can attain to the righteousness of Glorification,
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:
and we shall shine in the Kingdom of the Father, with Angelical 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 Sun 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 drink of the pleasures of the Celestial Paradise, as out of a River, and be filled with those Joys, which Are in his presence unspeakable, and glorious:
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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.
but then we shall see him face to face, and our love and joy shall abound and we shall attain to the end of our hope's, in the beginning of our happiness, that never shall have end.
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.
and long for this appearance, and rejoice even under the hope of this glory? Who that hath this hope, would not with Saint Paul, Desire to be dissolved, that be may be with christ? Philip 1.23.
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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.
from seeking After the pleasures of since 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.
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.
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 fit on the right hand of christ.
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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;
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;
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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,
and Here we speak of? No marvel if the Father's of old, Saint Augustine, Saint Jerome, Saint Ambrose, Saint Bernard, etc. were so much and often in contemplation, heavenly meditations, spiritual ejaculations,
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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,
then our heavenly part to carry us up to the precious things that Are above? where our hope's Are, where our Inheritance lies, where our happiness is, where our christ is,
