Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	faith_n	true_a	1,190	5	4.8677	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39120	Vindiciæ justificationis gratuitæ = Justification without conditions, or, The free justification of a sinner : explained, confirmed, and vindicated, from the exceptions, objections, and seeming absurdities, which are cast upon it, by the assertors of conditional justification : more especially from the attempts of Mr. B. Woodbridge in his sermon, entituled (Justification by faith), of Mr. Cranford in his Epistle to the reader, and of Mr. Baxter in some passages, which relate to the same matter : wherein also, the absoluteness of the New Covenant is proved, and the arguments against it, are disproved / by W. Eyre ...	Eyre, William, 1612 or 13-1670.; Owen, John, 1616-1683.	1654 (1654)	Wing E3947A; ESTC R40198	198,474	230

The ground whereon he builds these Assertions is a very sandy foundation to wit That the death of Christ was not solutio ejusdem but tantidem not the payment of that which was in the obligation but of something equivalent and therefore it doth not deliver us ipso facto but according to the compact and agreement between the Father and him I answer 1 Whether the death of Christ be solutio ejusdem or tantidem as it is a satisfaction or payment of a debt so the discharge thereby procured must needs be present and immediate for that a debt should be paid and satisfied and yet justly chargeable implies a contradiction But 2 Mr. W. might have thought we would expect a better proof then his bare word That the death of Christ is not solutio ejusdem seeing the Holy Ghost shews First That Christ was held in the same obligation which we were under He was made under the Law not an other but the very same that we were held in Gal. 4.3 4. Ergo he paid the same debt that we did ow. Secondly That the Curse or punishment which we deserved was inflicted upon him Gal. 3.13 The whole wages or curse that is due to sin is Death and this Christ under-went for us Heb. 2.9 14. Isai. 53.4 5. What is it to die or to bear chastisement for another but to undergo that death which the other should have undergone If it be objected That the death which we deserved is Eternal such as the damned endure our Divines have answered long ago That Christs death was such in pondere though not in specie in potentia though not in actu The dignity of his person raised the price of his temporary sufferings to an equipollency with the other Mr. Owen says well That there is a sameness in Christs sufferings with that in the obligation in respect of Essence and equivalency in respect of the Adjuncts or Attendencies Thirdly The laying of our sins upon Christ Isai. 53.6 subjected him to the same punishment which our sins deserved Fourthly If God would have dispenced with the idem in the first obligation Christ need not have died for if the justice of God would have been satisfied with less then that penalty threatned in the Law he might as well have dispenced with the whole So then his inference That the death of Christ doth not deliver us ipso facto being destitute of this support will fall to the ground of its own accord § 14. M. W. grants That if the debtor himself do bring unto the creditor that which he ows him it presently dischargeth him but the payment of a Surety doth not And why not Amongst men there is no difference so the debt be paid it matters not whether it be by the Principal or his Surety the obligation is voide in respect of both The case is the very same between Christ and us Secondly This Exception makes the payment of Christ less efficacious for the discharge of our debt then if it had been made by us whereas it is infinitely more acceptable to God then the most perfect righteousness performed by us But sayes he the payment of a Surety is refusable Not after that he is admitted by the creditor and taken into Bond with or for the principal debtor It is true God might have refused to be satisfied for our debt by a Surety but seeing he ordained his Son to be our Surety and entered into Covenant with him from everlasting to accept his payment on our behalf the debt which he hath fully satisfied cannot be charged again either upon the Party or Surety without manifest injustice But the Father and the Son have agreed between themselves that none should have actual reconciliation by the death of Christ till they do believe Shew us this agreement and we will yeeld the cause As for the Scriptures which he hath mentioned they speak of no such thing John 6.40 This is the will of him that sent me That every one which seeth the Son and believeth on him may have everlasting life This Text and others like it do onely shew who have the fruition and enjoyment of the benefits of Christ to wit they that believe The other Text Gal. 5.2 4. is palpably abused to serve his turn The Apostle doth not say Without Faith Christ shall profit us nothing but if we joyn any thing with Christ as necessary to attain Salvation we are not Believers or true Christians our profession of Christ shall profit us nothing and the reason hereof is because these two principles cannot be mixed A mans righteousness before God is either all by Works or all by Christ and therefore whosoever attributes any part thereof to Works he wholly renounceth Christ. At the sixth Verse he attributes that to Faith which he denies unto other Works In Christ Jesus saith he neither circumcision nor uncircumcision availeth any thing but Faith which worketh by love But as the Godly learned have well observed the intent of the Apostle here was not to shew what it is that doth justifie but what are the Exercises of Divine Worship in which Christians should be conversant He doth not say That Faith working by love is available to us before God or in the sight of God but in Christ i. e. In the Church or Kingdom of Christ which consists in Righteousness Peace and Joy in the Holy Ghost though neither Faith nor Love are available to justifie us yet they are available i. e. Acceptable to God as acts or duties of Spiritual Obedience they are the onely acceptable service which we can perform to God The last place he hath mentioned is as little to the purpose as the rest 1 Joh. 5.11 He that hath not the Son hath not life True he doth not say That all who have not Faith except final unbelievers have not the Son or any benefit by him § 15. But says Mr. W. if our Adversaries could prove That it was either the Will of God in giving his Son or the Will of Christ in giving himself to the death that his death should be available to the immediate and actual reconciliation of sinners without any condition performed on their part it were something to the purpose but till this be done which indeed can never be done they were as good say nothing Had not prejudice cast a mist before his eyes the Scriptures which have been brought already would be proof sufficient What clearer Testimony can be desired of the Will of God and of Christ in this point then those Sacred Oracles which shew us First That Christ by the Will of God gave himself a Ransom and Sacrifice of a sweet smelling savor unto God in behalf of all the Elect Joh. 6.27 Heb. 5.10 10.9 10. Secondly That this Ransom was alone and by it self a full adequate and perfect satisfaction to Divine Justice for all their sins Heb. 1.3 10.10 12 14. 1 Joh. 1.7 Thirdly That God accepted