Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	die_v	goat_n	23	3	10.7609	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17299	The Christians bulvvarke, against Satans battery. Or, The doctrine of iustification so plainely and pithily layd out in the severall maine branches of it as the fruits thereof may be to the faithfull, as so many preservatives against the poysonous heresies and prevailing iniquities of these last times. By H.B. pastor of S. Mathevvs Friday-street.; Truth's triumph over Trent	Burton, Henry, 1578-1648.	1632 (1632)	STC 4140; ESTC S119545	312,003	390

iudged as a sinner as Esay saith He was numbred with the transgressours and hee bare the sinne of many Now that Christ is said to bee made sin in the abstract and we to be made righteousnesse in the abstract not righteous in the concrete as Logicians speake Lyra saith Ideo in abstracto dicitur iustitia Dei vt efficeremur perfectè iusti we are said to be made the righteousenesse of God in him in the abstract that is perfectly iust And that is wee are made iust but relatiuely in respect to Christ as he was made sinne but relatiuely in respect of vs we are made the righteousnesse of God in him as hee was made sinne for vs and in vs to wit in ourperson as wee haue said So he is called The Lord our righteousnesse Yet true it is that Christ might be said to be made sinne to wit the sacrifice for sinne though not so properly in this place But if Papists will wrangle and wring out this sense from this place because the Glosse saith so let them remember that as Lyra's Glosse saith As we are made perfectly iust by Christ so was he made a perfect sacrifice for vs to free vs both à culpa poena from the fault and the penaltie and not a lame sacrifice or imperfect to free vs onely à culpa but not à poena as Papists say reseruing the punishment for their purgatorie But of this hereafter Howsoeuer if they will needes take sinne there for the sacrifice for sinne yet Christ was so the sacrifice for sinne as must necessarily imply the imputation of our sinnes vpon his person But enough of this place which one place is enough to proue the formall cause of our iustification to be the righteousnesse of Christ imputed vnto vs. It followeth therefore that the formall cause of our iustification that which makes vs truely iust in the sight of God yea before Gods iudgement seate is the righteousnesse of Christ imputed to vs and that no otherwise than our sinnes were imputed to him whereby hee was made a malefactor not by hauing our sinnes in him but vpon him He bore our sinnes vpon him saith Peter So Esay Hee bare the sinnes of many and was numbred with the transgressors Hee is the truth of the type of those two goates Leuit. 16. the one slaine the other let goe figuring the humanity the slaine Goate and the diuinity of Christ the scape Goate or the slaine Goate the death of Christ and the scape Goate his resurrection For he dyed for our sinnes and rose againe for our iustification which his rising againe from the dead is liuely shadowed in the scape Goat on which Aaron put both his hands confessed ouer him all the iniquities of the children of Israel putting them vpon the head of the Goate sending him away by the hand of a fit man into the wildernesse where those sinnes should neuer be seene more vers 21. Hee was that Ioshua the high Priest our Iesus or Iehoshua and high Priest who offering himselfe vpon the Crosse was clothed in filthy garments euen with the menstruous cloth of our sinnes imputed vnto him or imposed vpon him As Chrysostome applies that place to Christ that we might be clad in the glorious robes of his righteousnesse put vpon vs As the ordinary Glosse vpon this place saith excellently Iesus est indutus sordidis vestibus quia qui peccatum non fecit pro nobis peccatum factus est Sed haec sordida vestis est ei ab●ata cum nostrae deleuit peccata vt quia ille sordidis indutus est vestibus nos resurgentes in eo semper candida habeamus vestimenta Iesus hath filthie rayment put vpon him because he that did no sinne was made sinne for vs. But this filthy rayment was taken from him when he had cancelled our sinnes that because he was attired in filthy rayment we rising againe in him may alwayes haue white garments vpon vs. That we as Iacob being cladde in the sweete smelling robes of our elder brother Christ might bee accounted as a field which the Lord hath blessed and so receiue the blessing of the birth-right in our elder brothers name As the type is very pregnant to this purpose whereupon Ambrose saith thus Iacob primogeniturae benedictionem obtinuit veste fratris maioris natu indutus fic vestis Christi optimum odorem spirat c. Iacob clothed in the garment of his elder brother obtained the blessing of the birth-right so the garment of Christ doth yeeld a fragrant smell c. And againe Quod Isaac odorem vestium olfecit fortasse illud est quia non operibus iustificamur sed fide quoniam carnalis infirmitas operibus impedimento est sed fidei claritas factorum obumbrat errorem quae meretur veniam delictorum That Isaac smelled the odour of the garments haply it is to signifie that we are not iustified by workes but by faith because carnall infirmity is an impediment to workes but the glory of faith doth shadow the errour of our workes and procureth pardon of our sinnes The conuert Prodigall had the fatte Calfe slaine for him and the best robe put vpon him Euery sinner is this Prodigall yea that beleeuing repenting theefe hanging vpon the Crosse as Saint Augustine compares them together Iesus Christ is the fatte Calfe killed for vs his righteousnesse is that best robe put vpon vs. So St. Augustine applyeth it Proferat hic pater stolam illam primam induat filium immortalitate quem secum videt in cruce pendentem mactet vitulum saginatum hominem illum susceptum etiam pro latronibus crucifixum Let the father bring forth that best robe let him clothe his sonne with immortality whom he seeth crucified with Christ let him kill the fatte Calfe that man taken and crucified euen for theeues And the ordinary Glosse saith Adducite vitulam id est praedicate Christum mortem eius insinuate Bring forth the fat Calfe that is preach Christ and put men in minde of his death Nor is that an obscure type of Christ clothing vs with his righteousnesse which wee finde Gen. 3. 21. where the Lord God doth make coates of skinnes and therewith clotheth the man and the woman No doubt of skinnes of beasts sacrificed types of Christ. The Scripture it selfe leades vs to this construction so often mentioning the putting on of Christ as Gal. 3. 26. 27. Being by faith in Iesus Christ made the children of God and such saith the Apostle haue put on Christ. Now what is it to put on Christ but to make him wholly ours As the king of Babel is said to put on Egypt as a garment in token that it was become wholly his Ier. 43. 12. Christ standing before Pilate to be iudged as he tooke the purity of our nature in his conception so now hee put on the impurity of our guilty persons in his condemnation And by the way behold