PREFACE. 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 THAT the word hath no relation to any decree of Reprobation, but only to God's difapproving of the corruption of men's faith or manners. Section 1. This pretended decree of Reprobation is not proved (1f) from thofe words of Solomon, That God made all things for him- felf, even the wicked for the day of wrath. Prov. xvi. 4. Sections. Nor (2dly) from thofe words &c. Section 3. Nor (3dly) from thofe words, They tumble at the word being difobedient, whereunto atfo they were appointed, 1 Pet. ii. 7, 8, Section 4. Nor (4thly) from thofe words, Men of old or- dained to this condemnation, Jude iv. Section 5. An anfwer to lome other texts produced by Dr. 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 What abfolute election doth import; and that the election mentioned in fcripture, 1, is not of particular perfons, but of whole churches and nations. 2dly. That it imports rather an election to enjoy the means of grace tendered in the gofpel, than to a certainty of falvation by thofe means. 3dly. That it is a conditional election to be made fure by good works, Section 1. This is proved, ft, from the import of the word throughout the whole Old Teftament, Section 2. 3dly, From the places where the word is nfed in the New Teftament, Section 3. The import of the words and that they do not prove an abfolute election, Section 4. An anfwer to all the other places produced The doctrine of abfolute election confuted, (1 From God's will, that all to whom the gofpel is revealed thould repent and believe to the falvation of the foul, and yield fincere obedience to the will of God, Section 1. The anfwer to this argument is confuted, ibid. (2dly From the falsehood ity, Section 2. This imputation if not proved from thofe words, In whom all have finned, and by the disobedience of one many were made finners, ibid. (3aly From the falfehood of this decree, as to the parts of it, abfolute election and reprobation, and as to the end of it, the manifeftation of God's glory in his acts of grace, mercy, and of juftice, Section 3. The immanent acts of God's I will may have refpe&t unto the actions of men by way of motive or condition, ibid. That the doctrine of abfolute election and reprobation is contrary to the fentiments of the ἀδόκιμος. Η πρόγνωσις, πρόθεσις, προωρισμός be good or bad, veffels of honor or dishonor, wrath or mercy, &c. Section 1 adly. From the eg. 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 The fecond general argument for this extent of Chrift's Talutary paffion is taken from all the places where Christ is reprefented as the favior of the world, Section 1. The abfurdity of the re- This doctrine is farther proved, ift, Because he died for them that perish, Section 1. 2dly. For them who being fanctified by the blood of the new covenant, did after count it as an unholy thing, and did defpite to the fpirit of grace, Section 2. 3dly. Because he bought them who denied him, 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 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 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 This Section contains an answer to fix objections from reafon again the doctrine of univerfa! to any Section 1. edly. That a general will that all men fhould be faved, carries fome marke Of SUFFICIENT and EFFECTUAL, COMMON and SPE HE true import of the word grace in fcripture, Seation 1 adly. That befides the be allowed, how they are exciting, reftraining, preventing affiling and fubfequest grace, and of (3) This chapter contains an answer to the arguments produced to prove that man is purely paffive in the whole work of his conversion, that being wrought by God alone without his cooperation. Some general obfervations are premifed as a foundation of an anfwer to thefe arguments, Section 1. Which arife, 1. from the reprefentation of this work, as a refurrection, a creation, a new birth, Sefiion 2. edly. From thofe fcriptures which reprefent the unregenerate as dead in fins, and unable to difcern the things of God, to think any thing as of themfelves, to do any thing till they be in Chrift, to come to him till they be drawn, to bring forth good fruit, or to be fubject to the law of God, Section 3. 3dly. From thofe feriptures which fay, That God gives faith and re- pentance, and openeth the heart, Seation. 4thly. From thofe which fay God circumcifes, gives a new heart and fpirit that we may fear him, and writes his law in our hearts, Section 5. 5thly, That he worketh in us to will and to do, Section 6. 6thly, That according to this doctrine, 1ft, one man makes himself to differ from another, Section 7. 2dly, Man will have caufe of boating, Section 8. 3dly. The glory of our converfion will not be of God alone, ibid. 4thly, it will be CHAPTER (Two 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. Where is maniffed, of, thereis The judgment of all antiquity for that freedom of the will we contend for is evinced from thefe confiderations: ift. That they place the freedom of the will from neceffity among the doctrines adly. From what St. Aufin lays down in confutation of the Manichees, viz. (1ft) That no man is blameworthy for doing that evil which he was not able to refift. 2dly. That no fouls offend in not being fuch as they cannot be. 3dly. That no man is worthy of difpraife or doing that which he cannot do. 4thly. That no man is guilty for not having that which he hach we have the liberty to abftain. 6thly. That it is folly to command him who hath not the power to obey.thly. That it is not the duty of him to repent who cannot do good. 8thly. That the des nial of this liberty is contrary to fcripture and destroys the equity 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 ftrong again this opinion, Section 8. The replies which dufin makes to fome of his own arguments are infufficient, See |