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THE Preface thews, fire, how the Author, who had his education ander men of the

Calvinifical persuasion, came to doubt of, and afterwards to rejelt those do&rines, Seion 1. The
affinity they bear to bany doctrines of the Hereticks condemned by the church of God from the
fame principles and arguments here used again them, viz. the Herefics of the Valentinions, the
Marcionites, Bafilidians, the Cerdonians, the Manichees and the Priscillians, and the little difference
there is betwixt their sentiments, Se&tion . That these 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 schools, Seaion 3. That they may be rejected without any contradic-
flon to the do&rinc of the church of EnglandScaion 4.




That eie word hath no relation to any decree of Reprobation

, but only to God's
disapproving of the corruption of men's faith or manners, Section 1. This pretended decree of
Reprobation is not proved (in) from those words of Solomon, That God made all things for him-
elf, even the wicked for the day of wrath. Prov. xvi. 4. Seations. Nor (zdly) from those words

of St. John xit. 38. therefore they could not believe because Esaias said. He hath blinded their eyes,

&c. Section 3. Nor (zdly) from those words, They pumble at the werd being disobedient, whereunto

also they were appointed, i Pet. ii. 7, 8, Section 4. Nor (4thly) from thofe words, Men of old or-

dained to this condemnation, Jude iv. Section 5. An answer to lome other texts produced by Dr.

Twiss in favor of this doctrine, Section 6.


This do&rine is contrary to the perfcions of the divine nature, viz. 14. to his natural defire,

that all men should love, fear and obey him, Sedion t. edly. To the lincerity and wisdon of

Rod, Sexion 2.


What absolute election doth import ; and that the election mentioned in scripture, iş, is not ef

particular persons, but of whole churches and nations, 2dly. That it imports rather an election to

enjoy the means of grace tendered in the gospel, than to a certainty of salvation by those means.

3dly. That it is a conditional election to be made sure by good works, Section 1. This is proved,

is, from the import of the word throughout the whole Old Tefament, Section 2. 3dły, Erom the

places where the word is nsed in the New Tefarent, Seation 3. The import of the words + and ':

that they do not prove an abfolute eledtion, Section 4. An answer to all the other places produced

to prove it, as v.g. 11, Au that the Father giveth me shall come to me, John vi. 37, 39. Scētion 5.

2dly. As many as were ordained to eternal life believed, Aas xiii. 48. Se&ion 6. 3dly. That all that

love God are called according to his purpose, jußified and glorified, Rom. viii. 28, 29, 30, Section 7.

Athly. That God knoweth wko are his, Section 8.


The do&rinc of absolute ele&tion confuted, (1) From God's will, that all to whom the gospel is
revealed thould tepent and believe to the Talvation of the foul, and yield fincere obedience to the
will of God, Section i. The answer to this argument is confuted, ibid. (2dly)From the falsehood.

his i

ity, Scaion 2. This imputation is not proved from those words, In whom all have finned, and by

the parts of it, ablolu te election and reprobation, and a to the end of it, the manifestation of

the disobedience of one many were made finners. ibid. 34. From the falsehood of this decree, as to

God's glory in his aas of grace, mercy, and of justice, Section 3. The immanent aĉts of God's

will may have respe&t unto the actions of men by way of motive or condition, ibid.

C. Η Α Ρ. Τ Ε R V.

That the do&rine of absoluçe clection and reprobation is contrary to the Sentiments of the
Fetkers, is proved, if. From their unanimous declarations, that God bath left it in our power to


αδόκιμος-Η αρόγνωσης, πρόθεσης, προωρισμός

be good or bad, vessels of honor or dishonos, wrath or mercy, &c. Scaion 1, 2dly. From the er. position they all gave before St. Austin of the 8th and oth chapters of the Romans, Seaton 2.4 gely, From their declarations that God predefinates men to life or death from a prescience of what they would be, Section 3. 4thly, from the confellion of Prosper, that all the ancient Fathers were against the doctrine of St. Aufin, Section




The fcripture frequently and'ex-prefsiy faich Chrit died for all

, and never faich any, thing to the contrary, not when it faith, He gave himself a ranfom for many, and he laid down his life for his feep, &c. Section 1. This is proved, if, From those words, as by the offence of one, judgment came upon alt men to condemnation, so by the righteousness of one, the free gift came upon all men to justification of life Rom. v. 16. Section 8. edly. From these wordt, He. died for all, that they who live might not henceforth live to themselves, 2 Cor. v. 15. Scâion 3. 3dly. God would have all men to be saved, Chris gave himself a ransom for all, Section 4. 4thly. Froin those words, The saving grace of God hath appeared to all men, Tit. ii. 11, 12. Scaion 5. stkly. From those words, Chrif was made a little lower than the Angels, that by the grace of God he might tafte death for every man, Heb. ft. 9. Se&ion 6. 6thly. From these words, God is long fuffering to ufward, not being willing that any should periph, &c * 2 Pet. ii. 10. where the usual answers to all thosc places are confidered and confuted. Section 7


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CHAPTER The second general argument for this extent of Chiir's Talutary pallion is takend from all the places where Chrif is represented as the savior of the world, Seâion 1. The abfurdity of the video frictions commonly pat upon those texts, Se&ionis.

H A P T E R III. This do&rine is farther proved, ift, Because he died for them that perish, Section 1. 201. For them who being sanctified by the blood of the new covenant, did after count it as an unholy thing, and did despite to the fpirit of grace, Section 2. gdly. Because he bought them who denied him,

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Section 3.

ҫн А Р Т Е R IV. This do&trine is confirmed, iR, From the obligation of all to whom the gospel was preached to delieve in Cbrift, Section 1. All the places produced by the Synod of Dort again this doctrine arc plain confirmations of it...

Ο Η Α Ρ Τ Ε R This chapter contains an anwer to the argumento produced from scripture to prove Chrift died not for all. af. Because they for whom Chriß died may fay, who fhall condemnui? Rom. vii. 31. which yet all men cannot do, Section 1. 2dly, Because 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 hy Chrif's death are reconciled to God, shall be saved by his life, Rom.v.9. which yetall men shall not be, Section 3. 4thly. Because those for whom Chrift dies, he loved with the greatest-love, John XV. 13. but so he loved not all men, Section 4.

3. And

CH A P. T, E R VI. This Section offers arguments from reason for the univerfality of Christ's redemption, if, Because otherwise he never intended falvation to any by the gospel dispensation but the elect, the abfurdities of which affertion are discovered, Se&ion i. (dly. Hence it follows that Christ never died with an intention to do any gond to the fouls of others, which contradicts his own frequent words, Seâior 2. 3dly. That none but the ele&t are obliged to believe in Chrif, Se&ion 4thly. That none can be at last 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 Gospel have not means sufficient to obtain salvation, the manifold ablurdities of that affertion shewed, Sedion 6. The absurdity of that evafion, That we had firength sufficient given us in odam to believe and rcpent, largely shewed, Section. And is farther ey isent from our Lord's words and actions, Scaion 8. The unworth y reflections which this doctrine makes upon our gracious God and merciful Redeemer, is demonftrated in five particulars, Section g. It also is obftructive of chriftian piety and virtue, Section io. Obje&ionis answered, Se@jon »1. Two corollaries hence, ift, God canciog have made a peremptory decree of any absolute e lelijon of come tew to falvation. And, 2dly, cannot be wanting to afford grace fufficient te falvation to any; for then Chrift, as to them, mult be dead in vain, Se&tion 12. The doctrine of universal redemption kath the suffrage of all antiquity..

сн. А р т E R VII. This Scâion contains an answer to fix objeâions from reason again the doctrine of universa: sedemption, 2.8. ift, That it is not reasonabic to conceive the Chrif hould die in vain with

pope to any. Setion 1. 2018, That a general

will that all men should be saved, carries fome marks pfimperseáion in it is representing God wishing somewhat, which he would not accompliah, Sera tien zaly, That il Chria died for all, and all are not saved, the wisdom of God nult be defect ve and imperfe&, fall short of our intentions

thews a deficiency in point of wisdom, Sce tion 3. 4thly, That then God is not omnipotent, Sektion 4. Sthly. That then the great love of God in fending his Son thus to die, is useless and unprofitable to many, Sealion s. 6thly. That then Chrift paid a price of redemption for them who will never be the better for it, Scaion 6. All which objections are fully answered in the said se&lions.




The State of the Question.


HE true import of the word grace in fcripture (Seation 12 sdly, That beldes the
Youchsafement of the gospel as a rule of life, it seems neceflary to affert That God vouchlafes fome

} sonversion in us; this is proved by many arguments, Sektion 2.) 3dly: The manner in which God's grace or spirit ork's upon the heart and mind of man for producing the fruits of the good {pirit, or the preparatory dispositions towards them, is suitable to the reason and the faculties of man, his understanding and his will, Sefion 3. This is farther evident from the method al men ule to persuade others and to all God's difpenfations towards them, Section 4. The operation of the Holy Spirit on us in this case, feems to colifin in these two things, viz. I tt, the representing di. (1.) vine truths more clearly to our understandings, zdly. In bringing the divine motives to our semembrance, that they may be present to our minds when this is necessary to engage us to the per ( 2.) be allowed, how they are exciting, reftraining, preventing allilling and subsequest grace, and of (3) the diftin&ion of grace into suficient and ethicacious, common and special grace, Section 6. Non Decessity of supernaturad infused habits, Section 7.

CHAP Ti E Ri ll. This chapter contains arguments again the neceflity of an irrefidible and unfruftrable operation in order to the converfion of a Ginger, , From the conceflions of our adversaries, Sedion i. 2dly. From God's declaration that he had done all that was fufficient, and could be rea!onably expected in order to that end, .when that effea did not follow, Section 2. zdly. From his carnefi defises of the obedience and reforination of his people, Section 3. tbly.

Because this renders vain (19) All the commands and cxhortations diread to the wicked to turn from the evil of their ways. (2dly) All the threats denounced againd ebem who go on in them. And, tzdly) All the promises of parqon and life to them who turn from them, Scaion 4. Sthly. Becaufe then it could not be rightcops to punih them with ecemal misery, for their disability to do what Cod requires, nor could that dif. ability be their lin, Section 5, The answer that this difability is contracted by our own fin, because it came upon us by the fin of our first parents, is largely confuted, Section 6. thly. Becaule fuck a divine, unfrultrable operation rendeis the word no inftrument or means for the converfion of a finncı, Seation 7., 8thly. Because then no fufficient motive can be offered to induce any person to inter upon a change of life till he feel this divine impulse come upon him, Section 8. 9thly. Be. cause then nothing can be required of us as a prerequifite, or a preparatory condition of our conversion, Scētion 9. lothly. Because then no nian could be converted sooner or later than he is, Scaion io. '11thly. Because God chargeth the wickedness of men nut npon their impotency or diso ability, but upon their wilfulness, Section 11. Lastly, our opinion tendeth most to the glory of the divine atçributes, Section 12. And is most consonant to the judgment of antiquity, Seaion 13.

C'H A P T E R III, This chapter contains an answer to the arguments produced to prove that ran is parely paffive in the whole work of his conversion, that being wrought by God alone without this cooperation. Some general observations are premised as 'a foundation of an answer to these arguments, Section 1 Which arise, 14. from the representation of this work, as a refurrection, a creation, a new birth, Sesion 2. edly. From thofe scriptures which represent the unregenerate as dead in sins, and unable to discern the things of God, to think any thing as of themselves, to do any thing till they be in Chrif, to come to him till they be drawn, to bring forth good fruit, or to be subject to the law of God, Section 3. 3dly, From those fcriptures which say, That God gives faith and repentance, and openeth the heart, Seaion 4. Sthly. From those which fay God circumcifes, gives a new heart and spirit that we may fear him, and writes his law in our hearts, Section 5. ' sthly. That he worketh in us to will and to do, Section 6. 6thly, That according to this doctrine, 1, one man makes himself to differ from another, Seion 7. 2dly, M will have cau of boalting, Seation 8. Zdly. The glory of our converfion will not be of God alone, ibid. sthly, it will be tacerta in any one will be converted or not.




Of the FREEDOM of the Wilk of Man.

The State of the Queftion.
på bavarias veces CHAPTER Two W

tot on 20 waliouoda 10.3.2012 2017 WHAT the Rate of man in this world is a fate of Trial and Probation, fs proved Roy that of a lapsed man in the fate of trial, probation and temptation; fo that all the arguments taSve zguments, Seâion 1. And hence it follows

that the liberty belonging to this question is only ken from the freedom of God, of good or evil angels, or of Christ, to prove that liberty of freedom may confift with a necellity, or a determination to good or evil mult be impertinent, they being not in a state of Trial, Section 2. This freedom of the will,in a state of trial, cannot confit with a determination to one, whether it be to good or evil, Section 3. The free will of man being a something spiritually good or evil to be chofen or avoided ; that which disables a man from choofing what is morally or fpiritually good, or refusing what is thus evil, muft also take away his liber. may deferve puni la ment for what they do, though they cannot

do otherwise, because they disobey willingly, and choose to do fo, Section 5. Or to say that men under an qu frustrable operation are Bill free, because what they are moved thus to do they will to do, and do it with complacency, Seftion 6. That opinion which teacheth that man by the fall hath contraéled such difability that he not only can do nothing which is truly good, but alto lies under that fervitude to fin which makes it necellary for him to be till doing evil, hath no foundation in the holy feriptures, with an anfwer to all the scriptures alledged to that purpose, Seâion 7: That these new notions of liberty

are repugnant to the fenfe and common reason of mankind, Sexion 8. UROCENT? 241-218

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kosto 2017 barong The holy feriptüre déclares that the liberty of the will even in christian virtues of the highest Mature is oppofite not only to coa&ion, but necellity, Seation

it. Hence appears the falsehood and hypocrify of all the tenders of the gospel to their fuppofed reprobates as they are expounded by Inen of the contrary persuasion, Section 2. Five farther arguments from feripture to prove the libe efty contended for, Station 3. These arguments Atrongly confirmed from the concurrent fuffrage, and the express and frequent declarations of the ancient fathers, Section 4.

LE TIR 2:17 CHAPTER The freedom of the will in a lace of ctiał from neceility is argued, of, From God's method in. dealing with men by perfuafions and moral inducements, Section friedly. From the cocived nocion of the words fiberty and freedom, Section 2. gdly. Because otherwise man in his dapfed ftate could not be sutject to a command of probibition, section g. 4thly. Because then the fans of wicked men, whether of onillion or commillion, would not deserve that oame, Seâion fogtuk


Hoe of the will in a freedom not from necellity, but only from coadion, with the duetrine Mr. Sedion 1. 2Jly. With the doctrine of Fate. And that the difference betwixt them and the fatal! its, is not material, Section 2., 3dly. That the faine realons which induced the philosophers, from the light of reafon to condemn this fate in those heathens who maintained it, induced the christians to reje&te it when it was taught by the Colobarfans, Prifsillianists, and other hereticks, Sec Lion 3:05. Min

1399) Sra. CHA P. T E R V. The judgment of all antiquity for thar Freedom of the will we contend for is evinced from there confiderations: ift. That they place the freedom of the will from neceficy among the do&rines delivered to the church by the preaching of the apostles, and by ecclefiaftical tradition, Section 1. gdly. From what St. Auftin lays down in confutation of the Manichees, viz. (10) That no man is blame worthy

for doing that evil which he was not able to relict. zdly. That no rouls offend in noe being fuch as they cannot be. zdly. That no man is worthy of difpraise or punifhment for more doing that which he cannot do 4thly. That no man is guilty for nut having that which he hath not reccived. Sthly. That this is the true definition of fin, that it is the will to do that from which we have the liberty to abhain. 6thly. That it is folly to command him who hath not the power to obey.this. That it is not the duty of him to repent who cannot do good: 8thly. That nie des nial of this liberty is contrary to fcripture and destroys the cquity of divine judgments; in all which things he hath the general fuffrage of the Greek and Latin' fathers, Section 2.". The argu. ments by which the fathers do confute the doctrine of Origen are as strong against this opinion, Metion ĝ. The replies which Auflin makes to some of his own arguinents are insufficient, Sot*

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