Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	accept_v	altar_n	36	3	7.4700	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20716	Varietie of lute-lessons viz. fantasies, pauins, galliards, almaines, corantoes, and volts: selected out of the best approued authors, as well beyond the seas as of our owne country. By Robert Douland. VVhereunto is annexed certaine obseruations belonging to lute-playing: by Iohn Baptisto Besardo of Visonti. Also a short treatise thereunto appertayning: by Iohn Douland Batcheler of Musicke.	Dowland, Robert, ca. 1586-1641.; Besard, Jean Baptiste, b. ca. 1567.; Dowland, John, 1563?-1626.	1610 (1610)	STC 7100; ESTC S121704	768,371	74

necessarily required that he might be meet to become our righteousnesse in his sufferings But this is frivolous because as I noted before he being perfect God as well as perfect man had beene in his sufferings an All-sufficient satisfaction for our sinnes though hee had never submitted himselfe to the obedience of the Law But the divine Nature of the Sonne of God and the dignity of his person as it made his sufferings all-sufficiently satisfactory for our sinnes to redeeme us from hell because they were the sufferings of God the blood of God c. so it made his obedience all-sufficiently meritorious to constitute and make us righteous and to make us Heires of Eternall life because it was the obedience or righteousnesse of God For the Sonne of God was made under the Law that he might not onely redeeme us who were under the Law by his sufferings but also that by his meritorious obedience we might receive the Adoption of sonnes But he proveth Christ to bee our righteousnesse onely in his passive obedience because it onely was both prefigured in the types and figures of the Law and also represented in the sacraments As touching the types and figures of the Law which prefigured Christ they were either figures of his person and office or they represented his benefits as namely and especially justification or ●…anctification And those which figured his benefit of justification either represented the remission of sinne by his sufferings or acceptation with God by his obedience or both The ceremony of changing their clothes when they were to come before God did import that those who desired to please God must be clothed with Christs righteousnesse which is also signified by the wedding garment and the holy attire wherein the Priests were to appeare before God The high Priests wearing of the golden plate with this inscription Holinesse of the Lord who is Iehovah our righteousnesse was to this end that the iniquity of the holy things which the children of Israel should hallow in all their holy gifts being taken away they might bee accepted before the Lord. The high Priests offering of incense upon the golden Altar resembled the pleasing obedience of Christ in his life and death and his intercession for us The Arke of the Covenant was a Type of Christ the Mediator the cover upon it of his propitiation the tables of Covenant within it of his fulfilling the Law for us The sanctification of the first fruits which were a type of Christ who is the first fruits of all that shall bee saved 1 Cor. 15. 23. was imputed to the whole increase or store Rom. 11. 16. So ●…aith Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the fulfilling of the Law performed by the first fruits so he calleth the flesh of Christ is imputed to the whole lumpe c. § XXIII But come we to the Sacraments which hee truely saith are the soules of that righteousnesse which is by Faith And yet saith he Baptisme signifieth onely the washing of the soule by the bloud of Christ the Eucharist representeth onely his body broken and his blood shed for our sinnes Answ. Though some parts onely of the benefits of Christ are represented in the severall Sacraments yet the substance of each Sacrament is the participation of Christ wholly with all his merits and benefits Thus in Baptisme we are incorporated into Christ and in it we put on Christ who is our righteousnesse And it is the Sacrament not only of remission of sinne and of justification but also of regeneration and sanctification we being therein conformed to his death and resurrection Rom. 6. 3 4 5. In the Lords Supper we have communion with Christ being not only united to him as bone of his bone and flesh of his flesh but also have communion with him both in his merits by imputation and in his graces by influence from him as our head Other arguments are used by the same authour but because in them he taketh two things for granted which hee cannot prove the one that justification consisteth onely in remission of sin the other that wee ascribe remission of sinne to Christs active obedience I will not trouble the Reader with them Onely let him call to minde the errours which the Authors of this opinion doe runne into for the defence thereof First that remission of sinnes is the matter of justification which is imputed to us Secondly that the Law is fully satisfied by bearing the penalty alone Thirdly that by one act of obedience we are made just as wee were by one act of disobedience made sinners Fourthly that neither by his disobedience Ad●…m did transgresse the Law nor Christ by his obedience unto death obey it Fifthly that Christ obeyed the law not for us but for himselfe Sixthly that justification consisteth wholly and onely in remission of sinnes Which being for the most part consequents of this opinion doe prove the antecedent to be false CAP. V. That the formall cause of Iustification is the imputation of Christs Righteousnesse § I. YOu have heard the private opinions of some of our Divines concerning the matter of justification now let us examine the unsound opinions of some others concerning the forme For as the former made remission of sins the matter which is imputed to justification so these make it the forme And as the former teach that justification consisteth wholly in remission of sinne so doe these And yet the former hold it to bee but the matter and these but the forme Indeed if it were both the matter and the forme they might well say that justification doth wholly consist therein But being according to their owne conceipt but the one or the other and according to the truth neither of both but an effect of the true forme for by imputation of righteousnesse we have remission of sinne their opinion must needs be unsound But the thing wherein chiefely they erre is that with Socinu●… the heretike they deny the imputation of Christs Righteousnesse and consequently do hold that neither the active nor passive obedience of Christ is that which is imputed to us for righteousnesse What then forsooth the act of faith Of these mens errour I shall not need to say much in this place because besides that which hath already beene delivered in the third Chapter I have plentifully and fully proved in my whole fourth booke that the righteousnesse of Christ is the matter which is imputed to justification and in my whole fifth booke that the imputation of Christs righteousnesse is the forme of justification Only I will note their depravation of our Doctrine and point at their errours § II. As touching the former when we say that the imputation of Christs righteousnesse is the formall cause of justification because by imputation of Christs righteousnesse God doth justifie us they will needs with the Papists make us hold that we are formally righteous by

confesse our selves to be sinners But the pharisaicall Papist if he be once justified as by their doctrine all are for a time at the least who either are baptized or absolved hee must thinke that in him there is no sinne nothing that God can justly hate And therefore farre bee it from him to make such a confession as this or to cry out with the Apostle Wretched man that I am who shal deliver me from this body of death Rom. 7. 24. § IX His second reason to prove this allegation to bee imperitnent is this Because although Esay should speake of all that is of that whole people yet hee doth not speake of all at all times but onely of the people of the Iewes at that time who for their extreme wickednesse were delivered into captivity as appeareth by the words following verse 10. Zion is a wildernesse Ierusalem a desolation the Temple burnt c. Answ. These words doe prove that the Prophet in this place doth not speake in the person of the wicked Iewes that lived in his time before the desolation of Ierusalem but of the remnant of the faithfull and penitent Iewes who being in captivity bewaile their sinnes and lament the desolation of the Temple and City And therefore what is said of them may be extended to the faithfull in all times being as these were humbled before God for their sinnes as penitent suppliants § X. His third reason because the Prophet speaking onely of the wicked of that time meaneth not all their workes as though all were sinnes for then Bellarmine must confesse that the best workes of the unregenerate are but splendida peccata but such as they accounted to bee their righteousnesse as their sacrifice and new-moones and other ceremoniall observatious wherein they placed their righteousnesse which because they were not 〈◊〉 with a good intention nor as they ought are worthily compared but not by them to a menstruous cloth and are rejected by God Esa. 1. 11. Answ. Here Bellarmine taketh for granted that the Prophet speaketh of the workes of the wicked onely of that time which I have disproved Or if hee had spoken of the wicked it were more probable either that they should place their righteousnesse in morall workes if they had any rather than in ceremoniall or if they placed the top of their righteousnesse as hypocrites many times doe in ceremoniall observations that they would compare those things which they so highly esteemed to menstruous clouts But hee speaketh of all the persons All wee and therefore including the righteous if there were any at all among them as some there were both before the captivity and in it and of all their righteousnesses and therefore not of their ceremonials onely but also of their morals Neither might they performe the chiefe of their ceremonials during their captivity being in a forraine land § XI Secondly that the good workes of the faithfull in this life are not purely and perfectly good I prove because in all our best actions there is a mixture of evill either by the absence or defect of some good thing which ought to bee therein or by the presence of some fault or corruption which ought not to be in them And this I prove first out of Exod. 28. 36. 38. where the high Priest who was the figure of Christ is appointed to weare on his forehead a plate of pure gold which is also called an holy coronet Exod. 29. 6. Levit. 8. 9. engraven with this inscription Holinesse of the Lord and so the 72. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord that is of Christ who is the Lord our righteousnesse The end wherefore he was to weare it was that Aaron might beare the iniquity of the holy things which the children of Israel should hallow in all their holy gifts And it was alwaies to be on his forehead that they the holy gifts might be accepted before the Lord where we are plainly taught that in all our best actions and holy services which wee performe to God there is iniquity which must bee taken away by the holinesse and righteousnesse of Christ imputed unto us otherwise they cannot in themselves be accepted of God § XII Secondly out of Eccl. 7. 20. There is not a just man upon the earth that doth good and sinneth not that is who in doing good sinneth not For if the meaning were onely thus as Bellarmine would have it that none are so just but that sometimes they sinne according to that 1 King 8. 46. those words that doth good were superfluous for there is no just man that doth not good But his meaning is that there is no just man upon earth who doing good sinneth not that is which doth good so purely and perfectly as that hee doth not sinne therein For to the perfecting of a good worke many things must concur the want of any whereof is a sinne The truth of this doth best appeare in the particulars Prayer is a good worke and so is the hearing of the word c. but there is no man doth so pray or so heare the word but that when hee hath done he hath just cause to pray unto God to forgive his defects and defaults both in the one and the other And in this sense Luther did truly hold that justus in omni opere bono peccat that a just man sinneth in every good worke Not that the worke in respect of its kind or per se is a sinne as if wee said that prayer c. is a sinne but per accidens because in that good worke there happeneth a defect which defect is a sinne not mortall to them who are in Christ but veniall And thus Augustine also seemeth to understand this place For speaking of the imperfection of charity in this life hee saith that so long as it may be increased profectò illud quod minus est quàm debet ex vitio est ex quo vitio non est justus in terra qui faciat bonum non peccet assuredly that which is lesse than it ought to be is out of vice by reason of which vice there is not a just man upon earth who doth good and sinneth not by reason of which vice no living man shall bee justified before God and in another place more plainely hee saith peccatum est cum charitas minor est quàm esse debet it is a sinne when charity is lesse than it ought to bee § XIII Thirdly such as is the tree such is the fruit The tree is corrupt in part For even in the best there is the Old man and the New the flesh and the Spirit betwixt which there is a perpetuall conflict so that wee cannot doe the things wee would and much lesse as we would but all even our best actions are stained with the flesh which is such a law in us that when wee would doe good evill is present with us