A careful and strict enquiry into the modern prevailing notions of that freedom of…

The Things which have been said, do likewise answer the chief Objections against the Doctrine of God's universal and absolute Decree, and afford infallible Proof of that Doctrine • and of the Doctrine of absolute, eternal, personal Election in particular. The main Objections against these Doctrines are, that they infer a Necessity of the Volitions of moral Agents, and of the future moral State and Acts of Men; and so are not consistent with those eternal Rewards and Punishments, which are connected with Conversion and Impenitence; nor can be made to agree with the Reasonableness and Sincerity of the Precepts, Calls, Counsels, Warnings and Expostulations of the Word of God; or with the various Methods and Means of Grace, which God uses with Sinners, to bring 'em to Repentance; and the whole of that moral Government, which God exercises towards Mankind: And that they infer an Inconsistence between the secret and revealed Will of God; and make God the Author of Sin. But all these Things have been obviated in the preceding Discourse. And the certain Truth of these Doctrines, concerning God's eternal Purposes, will follow from what was just now observed concerning God's universal Providence; how it infallibly follows from what has been proved, that God orders all Events, and the Volitions of moral Agents amongst others, by such a decisive Disposal, that the Events are infallibly connected with his Disposal. For if God disposes all Events, so that the infallible Existence of the Events is decided by his Providence, then he doubtless thus orders and decides Things knowingly, and on Design. God don't do what he does, nor order what he orders, accidentally and unawares; either ⟨p. 290⟩without, or beside his Intention. And if there be a foregoing Design of doing and ordering as he does, this is the same with a Purpose or Decree. And as it has been shown, that nothing is new to God, in any Respect, but all Things are perfectly and equally in his View from Eternity; hence it will follow, that his Designs or Purposes are not Things formed anew, founded on any new Views or Appearances, but are all eternal Purposes. And as it has been now shown, how the Doctrine of determining efficacious Grace certainly follows from Things proved in the foregoing Discourse; hence will necessarily follow the Doctrine of particular, eternal, absolute Election.

The Things which have been said, do likewise answer the chief Objections against the Doctrine of God's universal and absolute Decree, and afford infallible Proof of that Doctrine and of the Doctrine of absolute, eternal, personal Election in particular. The main Objections against these Doctrines are, that they infer a Necessity of the Volitions of moral Agents, and of the future moral State and Acts of Men; and so are not consistent with those eternal Rewards and Punishments, which are connected with Conversion and Impenitence; nor can be made to agree with the Reasonableness and Sincerity of the Precepts, Calls, Counsels, Warnings and Expostulations of the Word of God; or with the various Methods and Means of Grace, which God uses with Sinners, to bring 'em to Repentance; and the whole of that moral Government, which God exercises towards Mankind: And that they infer an Inconsistence between the secret and revealed Will of God; and make God the Author of Sin. But all these Things have been obviated in the preceeding Discourse. And the certain Truth of these Doctrines, concerning God's eternal Purposes, will follow from what was just now observed concerning God's universal Providence; how it infallibly follows from what has been proved, that God orders all Events, and the Volitions of moral Agents amongst others, by such a decisive Disposal, that the Events are infallibly connected with his Disposal. For if God disposes all Events, so that the infallible Existence of the Events is decided by his Providence, then he doubtless thus orders and decides Things knowingly, and on Design. God don't do what he does, nor order what he orders, accidentally and unawares; either