Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	scripture_n	speak_v	word_n	9,140	5	4.5911	4	true

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

seduced by the Seducers therefore they could not fall away of themselves is a bad Consequence Answ 1. Nor is that our Consequence but this They that cannot be seduced by any means cannot be seduced by false Prophets 2. That Consequence is not absurd 1. Because the seduction of false Teachers is most dangerous called thererfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the working of Satan 2 Thess 2.9 vis efficax an effectual working as we may say an endeavour that cannot fail of success and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong delusions verse 11. some render it efficacy of cousenage that which will impose upon the most sagacious and wary person And by that manner of seduction our first Parents fell Gen. 3. And by the like reason that the Apostle says If any man offend not in word the same is able also to bridle the whole body James 3.2 we may say He that can withstand the attempts of Seducers may be able to withstand any other assault 2. That Consequence is not without another ground to support it viz. Because he that falls away of himself seduces himself for he assents to some falshood under the shew of truth Whatever therefore it is in him that secures him from the danger of being seduced by others will be also his security against seduction by himself A second Scripture to prove That the Elect cannot fall away c. is Rom. 11.2 God hath not cast away his People whom he foreknew Where by foreknowing we must understand according to the frequent usage of the Phrase in Scripture a knowledge accompanied with affection and we must observe that the Apostle intimates a distinction between casting away some of his People who were not foreknown and the not casting away those that were of whom he gives himself an Instance ver 1. This premised I argue thus Those whom God casts not off cannot fall away totally and finally from Grace But those whom God foreknew he casts not off Ergo Those whom God foreknows or the Elect cannot fall away c. The major is evident because God casts off none but Unbelievers The minor the Text affords But the Arminians answer to the minor That though God casts not off Men they may cast away themselves and so cease to be Gods People Answ This is fond for if they did cast off God God must needs cast off them according to 1 Chron. 28.9 To Mr. Ives's Appendix UPon review of what I have already done I find a few words will suffice They that would be satisfied as to the Judgment of the Fathers about the Saints perseverance may find Passages enough for that end collected to their hands in Dr. Kendal's Sancti Sanciti in English and in Latin in Hier. Zanch. de Pers Sanct. in Miscell V. 3. Oper. And as for Augustin 't is well known that he wrote a whole Book de Persever Sanct. and distinguishes often between common and special Grace as Mr. Fowler told Mr. Ives And as for that worthy person Mr. Richard Baxter he does not determine against the Point as we hold it but says From Matth. 13.6 21. it may well be inferred that those shall not fall away in time of temptation in whom the Word of God hath taken deep rooting In the 11th of his 32 Directions pag. 107. As for the Charge of Antinomianism and the Passages he quotes out of Mr. Cottons Covof Grace Mr. Bridges Dr. Owen however in some Particulars they may sound I think the Reverend Mr. Caryl whom Mr. Ives reflects upon for writing a Commendatory Epistle to Mr. Cotton's Tract abovementioned speaks the sense of them all in his excellent Comment upon Job 10.15 They put dangerous Suppositions opposite to these who say Let a godly man be never so wicked let him sin as much as he will yet it shall be well with him which is the language of such as Dr. Crisp whom Mr. Ives quotes and we disown Though there be a truth in it that how much soever a godly man sinneth he shall be pardoned yet the Scripture useth no such language and the Form of Wholesom Words teacheth every man rather to speak thus If I be wicked then woe unto me Thus far Mr. Caryl to whom I subscribe And as smoothly as Mr. Ives thinks to carry it he forgets or understands not that Dr. Crisp speaks of the Elect but the other Divines of Believers which are not convertible terms for though all Believers are Elect yet the Elect are not ipso facto Believers as soon as they exist in the World Now we who hold that the Elect are Children of Wrath as well as others during their state of unbelief do yet hold also that to those Elect being once Believers there is no condemnation Rom. 8.1 As for the denial of Conditions in the New Covenant by the other Divines abovementioned I will not contest about Terms if they will but grant That the New Covenant is not absolute in opposition to any Means or Order which God hath appointed for obtaining the Benefits of it though I see no harm in the term Condition as applied to the New Covenant As for Mr. Jer. Burroughs asserting of remission of all sins past present and to come I suppose he means with Ames that sins past are remitted formally future sins but vertually Med. Theol. lib. 1. cap. 27. n. 24. Because he that hath been forgiven one sin shall not be condemned for another See Col. 2.13 I find not any thing else worth the taking notice of but his Answers to two of our Arguments against their Doctrine of Saints Apostacy 1. That it is destructive of Christian Comfort To which he answers out of Mr. Baxter That a comfortable life may be led without Assurance To which I reply That the experience of Adams frailty gives us who have remains of sin in us more cause to fear our standing if left as he to our selves And 't is the strongest consolation we are capable of or can desire in this life that we shall be preserved from every evil work to Gods heavenly Kingdom 2 Tim. 4.17 The second Argument which Mr. Ives pretends to answer is That the Saints Apostacy makes Gods love changeable To which he answers That Gods love is upon condition I reply Gods love is taken in Scripture two ways which the Schools call Amor ordinativus collativus that is for Gods purpose of doing men good which is one and the same whilst Unbelievers or Believers and of this Love there neither is nor can be any Condition as under the sixth Argument of Election I have proved And for the performance of this purpose or actual collation of the benefits purposed and thus Faith is a qualification of the Subject necessary by the tenor of the Gospel to the participation of the benefits tender'd therein And 't is Gods Love in the former sense which we say were changeable should he damn any true Believer As for his story out of Dr. Pierce That woman that believed not that Adultery had done her any hurt nor was damnable in her nor lessen'd the favour of God understood not our Doctrine for the stain of Sin surely is an hurt and the state of Grace takes not away the demerit of Damnation though it prevents that event and though the sins of Believers lessen not the favour or love of God in the first acception above-mentioned i. e. makes not his purpose of no effect Yet it does in the second acception for it procures God's with-drawing c. To conclude I heartily wish and pray That God would remove from Mr. Ives the way of Lying and cloath him with Humility and give him Repentance to the acknowledging of the Truth that he may not be more ashamed to have his Ignorance known then desirous to have it cur'd POSTSCRIPT VVHat Mr. Ives relates at the close of the orderly behaviour of his own Party and disorderly of ours is so evidently false That if he had not a Brow of Brass he would not have dar'd to charge the innocent and discharge the guilty I appeal to all indifferent Auditors whether Mr. Ives's Party's carriage at our Conference did not confirm the common opinion of sober Persons viz. That there is not a ruder sort of People the Quakers not excepted than Arminian Anabaptists FINIS ERRATA Pag. 3. l. 10. for Affidavit read Affirmative