Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	faith_n	good_a	unfeigned_a	2,823	5	11.0408	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

Sinners to repentance which is spoken of the Pharisees verse 11. who did outwardly appear righteous unto men Chap. 23.28 which outward appearance was ground enough for that denomination of righteous 2. That the wicked man whom Ezekiel speaks of was truly wicked therefore the righteous man he speaks of must be truly righteous Reply 1. Math. 9.13 Before alledged answers this Argument The Publicans and Sinners viz. open debauched Persons were truly Sinners yet were not the Pharisees truly righteous Rep. 2. We retort upon them that the Text speaking of a wicked man as visibly wicked therefore the righteous man may be understood of him that is visibly righteous only Such as Paul whilst a Pharisee Phil. 3.6 And so the Antithesis is more direct and the Description here given of a righteous man viz. The forbearance of external gross acts of Sin Idolatry Adultery c. Ezek. 18.6 7. And the doing of external acts of Mercy Justice verse 8 9. sufficiently favours our limitation Excep 2. is this That the Death here spoken of is but a Temporal Death immediately and explicitly The reason of this our assertion is because the Lord does evidently vindicate himself from the imputation cast upon him by the wicked Jews that in their Publick Calamities he exceeded the desert of their personal Sins Ezek. 18.2 19 25 29. So we must understand those Complaints for we do not find that they charge him with casting them into Hell for their Fathers sins nor is there any weight in what the Arminians urge for extending the phrase 1. That the Death here spoken of is opposed to the life promised to the Penitent which is eternal life Reply 1. The Arminians here forsake their own Principle which is that there 's no express Promise of eternal life in the Old Testament 2. Though we deny not but that eternal life in Old Testament and New is promised to the Penitent yet we deny that by life here is meant at least immediately and explicitly eternal life but onely temporal for God speaks ad idem as of the same Death the Jews complain'd of so of the same life they were desirous of 2. That then a flagitious Sinner may escape eternal Death without Repentance Reply We deny the Consequence because though this Scripture does not explicitly threaten eternal Death to such a Sinner yet other Scriptures do as 1 Cor. 6.9 10. Except 3. We except against their position from a supposition that by the righteous man were meant a truly righteous man that therefore it is simply possible that a righteous man should totally and finally depart from his righteousness and die eternally For 1. When Christ sayes If a man abide not in me he is cast forth as a branch and is withered c. John 15.6 That conditional enunciation does not imply a simple possibility of the antecedent and consequent viz. of the total and final Apostacy and damnation of all the men that are in Christ for of the Apostles Christ sayes I have chosen you and ordained you that you should go and bring forth fruit and that your Fruit should remain verse 16. And I appoint unto you a Kingdom as my Father hath appointed unto me Luke 22.29 2. We cannot suppose a greater possibility of the Antecedent and Consequent in this Enunciation If the Righteous turn away from his righteousness he shall die then in this If the Wicked turn away from his wickedness he shall live But from this conditional Enunciation cannot be inferr'd a simple possibility of the conversion of all wicked men and of their Salvation the Arminians themselves being Judges For if so then Gods prescience of the final impenitency and perdition of some wicked men must needs be denied which yet in their good moods the Arminians stick not to grant Vide Ames Anti Synodalia Art 5. c. 2. Another Scripture urged by the Arminians is Matth. 13.20 21. Whence they observe 1. That these Persons have a Description given of them agreeing to true Believers 1. That they receive or believe the Word 2. With gladness 3. They profess the Faith Answ To the parts of the Description 1. Believing is ascribed to the Devil of this truth That there is a God James 2.19 And this That Jesus is the Christ and Son of God Luke 4.41 Which belief is else-where made an evidence of a new Birth 1 John 5.1 By the collation of which places we rightly conclude That every believing does not denominate men true Believers For if the Devils believing be not true Faith why should every believing of Mens yea the Scripture tells us that Simon Magus believed and that at the same time his heart was not right in the sight of God Acts 8.13 21. See also John 2.23 24. 2. To the second we have spoken already in answer to Heb. 6.5 3. To the third Luke 4.41 may suffice where the Devil openly professes the Faith as well as secretly believes it See also Acts 16.17 Where the Devil openly acknowledges the Gospel to be the way of Salvation And Acts 19.15 he owns Christ's Authority over him as the Lord and Pauls as the Servant c. When yet the Apostle tells us That no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12.3 Whence I infer that every Profession is not an indicium or mark of true Faith 2. The Arminians observe That the stony-ground-Hearers were not Hypocrites and therefore true Believers Answ We have spoken to this before we distinguish in the Antecedent of Hypocrites Some are not nor care to be what yet they would be taken for in that sense we grant their Antecedent Others esteem themselves what they are not so we deny their Antecedent In this last sense they were Hypocrites which is evident because 't is said they had no root in a tropical term and are opposed to a good and honest heart which is the explication of that term which only the last sort had Matth. 13.21 compared with Luke 8.15 3. The Arminians affirm That perseverance is not of the essence of true Faith and therefore these Persons might have true Faith though they fell away Answ We distinguish in the Antecedent between that which is of the essence of true Faith Constitutivè and Consecutivè i. e. between that which is an essential part of true Faith and an adjunct or Property inseparable from it Ex hypothesi cause efficientis externae upon supposition of some external efficient causes of operation Thus the Moon suffers an Eclipse alway when the Earth interposes between the Sun and it Thus supposing a continual influence of Grace which God hath decreed and promised to afford as we have proved to true Faith perseverance is a necessary adjunct of it Another Scripture alledged by the Armini●ns is Heb. 10.38 Now the Just shall live by Faith but if any man draw back my Soul shall have no pleasure in him Where they observe That we put any man instead of he i. e. the