2. MY SENTIMENTS ON THE PRECEDING SCHEME OF PREDESTINATION.

But, for my own part, to speak my sentiments with freedom, and yet with a salvo in favour of a better judgment, I am of opinion, that this doctrine of theirs contains many things that are both false and impertinent, and at an utter disagreement with each other; all the instances of which, the present time will not permit me to recount, but I will subject it to an examination only in those parts which are most prominent and extensive. I shall, therefore, propose to myself four principal heads, which are of the greatest importance in this doctrine; and when I have in the first place explained of what kind they are, I will afterwards declare more fully the judgment and sentiments which I have formed concerning them. They are the following:

"I. That God has absolutely and precisely decreed to save certain particular men by his mercy or grace, but to condemn others by his justice: and to do all this without having any regard in such decree to righteousness or sin, obedience or disobedience, which could possibly exist on the part of one class of men or of the other.

"II. That, for the execution of the preceding decree, God determined to create Adam, and all men in him, in an upright state of original righteousness; besides which he also ordained them to commit sin, that they might thus become guilty of eternal condemnation and be deprived of original righteousness.

"III. That those persons whom God has thus positively willed to save, he has decreed not only to salvation but also to the means which pertain to it; (that is, to conduct and bring them to faith in Christ Jesus, and to perseverance in that faith ;) and that He also in reality leads them to these results by a grace and power that are irresistible, so that it is not possible for them to do otherwise than believe, persevere in faith, and be saved.

"IV. That to those whom, by his absolute will, God has fore-ordained to perdition, he has also decreed to deny that grace which is necessary and sufficient for salvation, and does not in reality confer it upon them; so that they are neither placed in a possible condition nor in any capacity of believing or of being saved."

After a diligent contemplation and examination of these four heads, in the fear of the Lord, I make the following declaration respecting this doctrine of predestination.