Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	faith_n	unfeigned_a	2,594	5	11.1136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36522	Klētoi tetērēmēnoi, or, The Saints perseverance asserted in its positive grounds and vindicated from all material exceptions against it occasioned by a late immodest account of two conferences upon that point, between Tho. Danson and Mr. Jer. Ives, published by the said Mr. Ives, which account is also herein rectified, and its falshood detected to the just shame of the publisher / by Tho. Danson.	Danson, Thomas, d. 1694.	1672 (1672)	Wing D214; ESTC R24868	39,229	95

distinguish in the minor of Faith and a God Conscience There is a feigned Faith as the Apostles denomination Faith unfeigned v. 5. imports And there is a Conscience morally good Abimelech an Heathen gives testimony to the integrity of his own heart Gen. 20.5 and God himself confirms it v. 6. Yet integrity or uprightness of heart is the usual description of a godly man Psal 11.2 All that is worth the transcribing which the Arminians urge to confirm their minor is this That which Timothy was exhorted to hold or keep Hymeneus and Alexander had lost But that was a true Faith and truly good Conscience Ergo Hymeneus and Alexander had lost such a Faith and Conscience Answ We grant the whole without prejudice to our cause limiting the major to that which was visible for so Hymeneus and Alexander had lost what Timothy was exhorted to keep as appears by their blasphemy ver last which was a visible casting off their profession The last Example of Demas 2 Tim. 4.10 if put into form runs thus Some love of the World is inconsistent with true Faith Some love of the World was in Demas Ergo Demas's love to the World was inconsistent with true Faith An evidently infirm Ratiocination Vid. Ames Antisyn de Persever Sanct. c. 9. The Arminians Argument from the absurdities following from our Thesis is this in general That it renders Exhortations Threatnings Promises useless I answer The first are not useless Phil. 2.12 13. For the assurance of so powerful an Assistance is the greatest spur to endeavour The Arminians might with as much reason say It is to no purpose to hoise up the Sails when God sends a fair Wind. Nor the second For 1. All true Believers know not their own safety 2. God hath joyned the use of means and end together by an immutable Decree so that if we could suppose a true Believer to give over in his race he would certainly miss of his Crown Nor the third For the spirit of a Christian being an ingenuous spirit the assurance of his happiness is the greatest bond of gratitude and obedience Much more I might say but this is enough THE Second Conference HEre Mr. Ives first read out of a Paper a kind of Explication of the Terms wherein he dealt like himself disingenuously and ignorantly The former in that he would understand the Term Grace of the Favour of God which none of us do and his former Arguments shew he took it not so himself but for the Grace of God in us the effect of the Grace or Favour of God The latter in the explication of the word impossible as opposed to such as either have may might or can fall away For impossible is opposed to possible and he ought to have distinguished between that which is simply impossible and that which is so in a certain respect according to my Answer when I was Respondent and have told us That he held it simply or absolutely possible for true Believers to lose their Grace totally and finally And in the prosecution of the Debate I first offered to retort his own Arguments which were reducible to two Heads 1. From the uselesness of caution against falling away if it were impossible 2. From Examples Neither of which he would admit me to retort but by his rude clamor forced me to desist before he heard me out an Argument I shall therefore now give an account of what I then intended to urge That which makes not the giving of Caution needless to prevent temporal death makes it not needless to prevent falling away totally and finally from Grace But the impossibility of the event makes it not needless in the former Ergo nor in the latter case The major depends upon the par ratio between temporal and spiritual death The minor I would have proved thus That which makes not the use of Caution needless to prevent temporal death makes not the giving of it needless But the impossibility of the event makes not the use of it needless c. Ergo nor the giving of it The minor I would have proved by John 11.54 55. compared with John 13.1 and chap. 10.18 where we find that Christ withdrew to avoid that temporal death which could not befall him without his own consent nor before the appointed time of his death was come To oppose his Examples I argued thus If true Believers can fall away c. then some have But some have not Ergo they cannot Which in his Notes additional he calls a false Syllogism but tells not why But the Form I suppose seems strange to him proceeding a remotione consequentis ad remotionem antecedentis Yet the Scripture hath the like which he pretending to be a Teacher should not be ignorant of Gal. 2. ult If Righteousness were by the Law Christ died in vain to fill up the Syllogism I must assume But Christ died not in vain and conclude Ergo Righteousness is not by the Law Mr. Ives denied my major Sequel he should have said and in his Book brings in these words as my proof of it Whatever is potential hath been done which were none of mine but his own All that I said was That the Argument was good on his grounds for in regard of the Activity of the causes of Apostacy it cannot be imagined but some must fall away if the thing were possible and man left to his own stock of power here I said it was not absurd to argue a posse ad esse which bold man he hath adventured to translate thus Whatever is potential hath been done After a great deal of brangle I urged against his first Example 1 Pet. 2.20 They that were Dogs and Swine when they had escaped the pollutions of the World c. were not true Believers and so their falling away no instance of true Believers falling away totally and finally from Grace But these persons were Dogs and Swine c. Ergo not true Believers The major is evident The minor we have ver 20. ult compared I offered also to prove against the Description but he broke me off What I would have said was this Judas was not a true Believer Judas escaped the pollutions of the World through the knowledge of Christ Ergo Some that escape the pollutions of the World c. are not true Believers The major is evident by John 6. ult The minor appears because the Disciples who knew his Conversation by familiar society saw no cause to suspect him to be the Traytor more than any other of their number Matth. 26.21 22. and therefore he was not visibly wicked Against his other Instance Heb. 6.5 6. I would have urged That if those who were in the judgement of Charity true Believers are supposed to the making of them such to have better things then those that fell away then those that fell away were not true Believers But the Antecedent is true Ergo the Consequent The Antecedent is proved by ver 9. If the