Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	command_v	servant_n	unprofitable_a	1,244	5	10.6349	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50624	Roma mendax, or, The falshood of Romes high pretences to infallibility and antiquity evicted in confutation of an anonymous popish pamphlet undertaking the defence of Mr. Dempster, Jesuit / by John Menzeis [i.e. Menzies] ...	Menzeis, John, 1624-1684.	1675 (1675)	Wing M1727; ESTC R16820	320,569	394

root Pasal signifie dolare sculpere Hence the Chaldee renders it Tsalma an Image Do not their own Pagnin and Montanus render it sculptile But whatever be of that is it not added in the Hebrew Ve celtemuna or any likeness of any thing Are not here then all Images in so far as they are made objects of Adoration prohibited But grant that it ought to be rendred an Idol yet doth not the Adoration of an Image make it an Idol Did not Adoration make the Brazen Serpent an Idol which before was not one Hence is that of Tertull. lib. de Idololatria cap. 4. Imaginum consecratio est Idololatria and Isidore lib. 8. Orig. cap. 11. Idolum est similaehrum quod●humana effigie factum consecratum est according to the known Distich Qui sacros fingit auro vel marmore vultus Non facit ille Deos qui colit ille facit Yea so evident is this that their great School-man Vasq Tom. 1. in 3. Part. q. 25. disp 104. cap. 2. confesses that by this Command all Adoration of Images was prohibited to the Jews whence I conclude therefore also to Christians the Moral Law standing still in force Rom. 3.31 Do we by Faith make void the Law nay rather we establish it I might run through other Points in difference betwixt Romanists and us for I know none of them but may be disproved by luculent Scriptures Whereas he says these three Scriptures Mat. 26.26 Jam. 2.24 2 Thes 2.13 are flatly against Protestants he too flatly discovers either his own ignorance or impudency the harmony betwixt these and the Doctrine of Protestants hath been abundantly cleared by our Authors who handle the Controversies of the Presence of Christ in the Sacrament Justification and Traditions Now shortly I say first that these words This is my Body make no more for the Transubstantiation of Bread into the Body of Christ than these 1 Cor. 10.4 the Book was Christ for a Transubstantiation of the Rock into Christ Yea their Transubstantiating sense cannot be admitted without falsifying the words of Christ as I demonstrated against M. Demster and shall shew in its own place that my Argument stands yet in force notwithstanding the Pamphleters insignificant attempts to the contrary In evidence hereof after Consecration it 's frequently called Bread 1 Cor. 11.26 27. I proceed therefore to the second Scripture Jam. 2.24 Ye see that a man is justified by Works and not by Faith only That this place is not so clear for them may appear by joyning them with some other places from the Apostle Paul Rom. 3.28 Therefore we conclude that a man is justified by Faith without the works of the Law Rom. 4.5 6. To him that worketh not but believeth on him that justifieth the ungodly is Faith counted for righteousness even as David described the blessedness of the man to whom God imputeth righteousness without works Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi per fidem which Esthius upon the place acknowledges to be equivalent to sed tantum per fidem but only by Faith And he affirms that the most Learned both of Greek and Latin Interpreters do agree in that Exposition These and other Texts of the Apostle Paul seem to stand in so full contradiction to the fense which Romanists impose upon the words of James that they have devised many Cob web distinctions to clude those luculent testimonies of the Apostle S. Paul Some affirming that he excludes only from Justification the works of the Ceremonial Law not remembring that he excludes the works of that Law which is established by the Gospel as is clear comparing Rom. 3.28 with verse 31. but that is surely the Moral Law Others finding that they cannot deny but he excludes the works of the Moral Law yet say that only these works as done before Conversion and without Grace are excluded Others say that the Apostle S. Paul speaks only of the first Justification but not of the second But the Apostle S. Paul Rom. 4. to confirm his Assertion of Justification by Faith without the works of the Law brings in the instances of David and Abraham long after their Conversion and therefore he excludes not only works before Conversion neither speaks he only of that which Romanists call the first Justification I shall not digress to examine that distinction of the first and second Justification but surely in the Romish sense it presupposes a Justification by inherent holiness or by works and so is a begging of the question Only to prevent Logomachies and mistakes about words it would be considered that the chief question betwixt Romanists and us in this thing is concerning the meritorious cause of Justification what it is that purchases to us Remission of sin and right to Eternal Life Now I might appeal to all serious and imprejudiced persons what else can do this but the obedience of the Lord Jesus Christ Can our good works either before or after Conversion satisfie Divine Justice or merit to us remission of sins and a right to eternal life Is there any proportion betwixt our works and that Eternal and far more exceeding weight of Glory or the wrath to the uttermost due to us for our sins Are we not bound Luke 17.10 When we have done all that we are commanded to acknowledge our selves unprofitable servants for we have but done that which was our duty to do Are not our best performances stained with gradual defects Eccles 7.20 Esay 64.6 All our righteousnesses are as filthy rags Is not that saying of S. Greg. known lib. 9. Moral in Job cap 11. Omnis humana justitia injustitia esseconvincitur si districtè judicetur prece ergo post justitiam indiget ut quae succumbere discussa poterat ex sola judicis pietate convalescat Does any man love God so well as he ought says not S. Austin Epist 29. Plenissima charitas est in nemine Illud autem quod minus est quam esse debet in vitio est Do we not stand in need of mercy to our best works Neh. 13.22 Are they not made acceptable to God through Jesus Christ 1 Pet. 2.5 Can we then be pronounced by God perfectly just on the account of these or are we not rather pronounced just upon the account of the obedience of Christ for which these are accepted and we our selves also Ephes 1.6 He hath made us accepted in the beloved Is not that Scripture luculent Rom. 5.19 By the obedience of one shall many be made righteous If any might have placed confidence on their works to be justified thereby then surely the Apostle S. Paul might have done it but he durst not adventure on it 1 Cor. 4.4 I know nothing by my self yet am I not hereby justified It remains then to be expounded in what sense a man is said Jam. 2.24 to be justified by works and not by Faith only