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THE Preface fhews, firft, how the Author, who had his education under men of the

Calviniftical perfuafion, came to doubt of, and afterwards to reject thofe doctrines, Section 1. The
affinity they bear to many doctrines of the Hereticks condemned by the church of God from the
fame principles and arguments here ufed against them, viz. the Herefics of the Valentinions, the
Marcionites, Bafilidians, the Cerdonians, the Manichees and the Prifcillians, and the little difference
there is betwixt their fentiments, Sections. That thefe opinions were derived, not from the
fcriptures, or from the doctrine of antiquity, which is plainly contrary to them in every point,
but from St. Auflin and the fchools, Section 3. That they may be rejected without any contradic-
flon to the doctrine of the church of England Section 4.


This doctrine is contrary to the perfections of the divine nature, viz. f, to his natural defire,

that all men fhould love, fear and obey him, Section 1. adly. To the fincerity and wisdom of

God, Section 2.

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That the doctrine of abfolute election and reprobation is contrary to the fentiments of the
Fathers, is proved, 1. From their unanimous declarations, that God bath left it in our power to

ἀδόκιμος. Η πρόγνωσις, πρόθεσις, προωρισμός

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be good or bad, veffels of honor or dishonor, wrath or mercy, &c. Section 1 adly. From the eg.
pofition they all gave before St. Auftin of the 8th and 9th chapters of the Romans, Section :
3dly, From their declarations that God predeftinates men to life or death from a prefcience of what
they would be, Section 3. 4thly, From the confeflion of Profper, that all the ancient Fathers were
against the doctrine of St. Auflin, Section 4.

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THE fcripture frequently and exprefsly faith Chrift died for all, and never faith any

thing to the contrary, not when it faith, He gave himself a ransom for many, and he laid down
his life for his fheep, &c. Section 1. This is proved, t, From thofe words, As by the offence
of one, judgment came upon all men to condemnation, fo by the righteousness of one, the free gift
came upon all men to justification of life, Rom. v. 16. Section 2. adly. From thefe words, He
died for all, that they who live might not henceforth live to themfelves, 2 Cor. v. 15. Section 3. 3dly.
God would have all men to be faved, Chrift gave himself a ranfom for all, Section 4. 4thly. From
those words, The faving grace of God hath appeared to all men, Tit. ii. 11, 12. Section 5. 5thly, From
those words, Chrift was made a little lower than the Angels, that by the grace of God he might tafte
death for every man, Heb. fi. 9. Section 6. 6thly. From these words, God is long suffering to ufward,
hot being willing that any should perish, &c. 2 Pet, ii, 10, where the usual answers to all those places
are confidered and confuted. Section 7.

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This do&trine is confirmed, 18, From the obligation of all to whom the gofpel was preached to

believe in Chrift, Section 1. All the places produced by the Synod of Dort against this doctrine

are plain confirmations of it.

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This chapter contains an answer to the arguments produced from fcripture to prove Chrift died

not for all. ft. Because they for whom Chrift died may fay, who shall condemn'us? Rom, viň. 34.

which yet all men cannot do, Section 1. 2dly. Becaufe to all for whom God delivered up his
Son he will freely give all things, Rom. viii, 32, which yet he will not give to all, Section 2. 3dly.
Because they who by Chrift's death are reconciled to God, fhall be faved by his life, Rom. v. 9.
which yet all men fhall not be, Section 3. 4thly. Because thofe for whom Chrift died, he loved
with the greatest love, John xv, 13. but fo he loved not all men, Section 4.

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This Section offers arguments from reason for the univerfality of Chrift's redemption, ift, Be-

caufe otherwife he never intended falvation to any by the gospel dispensation but the elect, the

abfurdities of which affertion are discovered, Section 1. 2dly, Hence it follows that Chrift never

died with an intention to do any good to the fouls of others, which contradicts his own frequent

words, Section 2.3dly. That none but the elect are obliged to believe in Chrift, Seßion 3. And

4thly. That none can be at laft condemned for unbelief and impenitency, Section 4. 5thly. That

neither the elect, or nonelect can be exhorted to believe. 6thly. That many who live under the

preaching of the Gofpel have not means fufficient to obtain falvation, the manifold abfurdities of

that affertion fhewed, Section 6. The abfurdity of that evafion, That we had firength fufficient

given us in Adam to believe and repent, largely fhewed, Section 7. And is farther evident from

our Lord's words and actions, Section 8, The unworthy reflections which this doftrine makes upon

our gracious God and merciful Redeemer, is demonftrated in five particulars, Section 9. It also is

obftru&tive of chriftian piety and virtue, Section 10. Objections answered, Seajon 1. Two co-

rollaries hence, ift, God cannot have made a peremptory decree of any abfolute election of fome

few to falvation. And, 2dly, cannot be wanting to afford grace fufficient te falvation to any, for

then Chrift, as to them, must be dead in vain, Section 12. The doctrine of universal redemption

hath the fuffrage of all antiquity.

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This Section contains an answer to fix objections from reafon again the doctrine of univerfa!
redemption, v. g. 1ft, That it is not reasonable to conceive that Chrift should die in vain with res

to any Section 1. edly. That a general will that all men fhould be faved, carries fome marke
of imperfection in it as reprefenting God withing fomewhat, which he would not accomplish, Sec
tion 2. galy, That if Chrift died for all, and all are not faved, the wifdom of God must be defect
Ive and imperfect for to fall short of our intentions thews a deficiency in point of wildom, Sec
dion 3. 4thly. That then God is not omnipotent, Section 4. 5thly. That then the great love of
God in fending his Son thus to die, is ufelefs and unprofitable to many, Section 5. 6thly. That
then Chrift paid a price of redemption for them who will never be the better for it, Section 6. All
which objections are fully anfwered in the faid fections.

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HE true import of the word grace in fcripture, Seation 1 adly. That befides the
vouchfafement of the golpel as a rule of life, it feems neceffary to affert that Gad vouchinles fome
inward operations and aftances of his Holy Spirit to incline us to what is good, and to work
Sonverfion in us; this is proved by many arguments, Section 2. 3dly. The manner in which
God's grace or fpirit works upon the heart and mind of man for producing the fruits of the good
← spirit, or the preparatory difpofitions towards them, is fuitable to the reafon and the faculties of
-man, his understanding and his will, Section 3. This is farther evident from the method all men
ule to perfuade others and to all God's difpenfations towards them, Section 4. The operation of
the Holy Spirit on us in this cafe, feems to confift in these two things, viz. 1ft, the reprefenting di- (1.)
vine truths more clearly to our understandings 2dly. In bringing the divine motives to our re-
membrance, that they may be prefent to our minds when this is neceflary to engage us to the per-
formance of our duty, Section 5. In what fenfe a phyfical operation of the Holy Spirit on us may

be allowed, how they are exciting, reftraining, preventing affiling and fubfequest grace, and of (3)
the diftinction of grace into fufficient and efficacious, common and fpecial grace, Section 6. No. 1773
neceffity of fupernatural infafed habits, Section 7.

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sens plerofy en to won ud


The freedom of the will in a fate of trial from neceffity is argued, f, From God's method in.
dealing with men by perfuafions and moral inducements, Section 2dly. From the received no-
tion of the words fiberty and freedom, Section agdly. Becaufe otherwife man in his dapfed oftate
could not be fubject to a command or prohibition, Section 4thly. Becaufe then the fins of
wicked men, whether of omillion or commiflion, would not deferve that name, Section 4 west
bito vix an anal od but 10

CHAPTER IVse o vi gi

ment of chofe

le me

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Where is maniffed, of, thereis
of the will in a freedom not from neceffity, but only from coaction, with the doctrine of Mr.
Section 1. 2dly. With the doctrine of Fate. And that the difference betwixt them and the Fatale
its, is not material, Section 2. adly. That the fame reafons which induced the philofophers, from
the light of reafon to condemn this fate in thofe heathens who maintained it, induced the chrif-
tians to reject it when it was taught by the Colobarfans, Prifcillianifts, and other hereticks, Sec.
Lion gaf

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