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bave been literally translated in the holy places; which if we suppose the apostle means beaven, would have been very agreeable to his way of speaking in the next verse bui one, where he evidently means in heaven, he expresses it thus, in souçanos, in the high. So in chap. ii. 6, 3, 10. In Heb. i. S, he expresses it thus, ty vefnhers, in the high. The same is expressed in Luke ii. 14, ir esfuçots, in the highest. If it may thus be called the heavenly, the high, and the highest, it may as properly be called the holy. The land of Canaan was called the holy land, and the city Jerusalem the holy city; mount Zion the holy mountain, and the temple the holy place. And heaven is eminently the holy land, the holy city, mountain and temple.
Rom. 7, 25....“ With the mind I myself serve the law of God, but with the flesh the law of sin." This Mr. Locke paraphrases thus: “ To comfort myself therefore, as that state requires, for my deliverance from death, I myself, with full purpose, and sincere endeavors of mind, give up myself to obey the law of God; though my carnal inclinations are enslaved, and have a constant tendency to sin. This is all I can do, and this is all, I being under grace, that is required of me, and through Christ will be accepted." in iis notes he observes, " I myself is in the original, Autos tyw, i e. (says Mr. Locke) I the man, with all my full resolution of mind. Avtos and eys might both bave been spared, if nothing more had been meant here than the nominative case to dev asua," sce note, verse 20. He observes again on the words,
" on Dea w ety, I would not, I in the Greek is very empliatical, as is obvious, and denotes the man, in that part wherein he is chiefly to be counted himself, and therefore with the like emphasis, verse 25, is called Autos syw" I my own self." The apostle would doubtless intimate that when he, the sain., was himself, and acted himself, he served the law of God; and when he served the law of sin, he was as it were not himself, but led captive by an enemy. That is agreeable 10 verses 17, 20, and 22. These things plainly shew that the apostle speaks in the name of a saint, and not in the name of a wicked man.
How does it appear that something has existed from eternity? 2. How does it appear that this earth and the visible
sys. iem are not from eternity ?
3. How does it appear that the existence of man is deriv. ed and dependent?
4. How do you prove the natural perfections of Gnd, viz. his intelligence, infinite power, foreknowledge and immutability ?
5. How do you prove his moral perfections, that he is a friend of virtue, or absolutely holy, true, just and good ?
6. How do you prove that the scriptures are a revelation from God? And what are the evidences, internal and external?
7. How do you prove the divine mission of Christ ?
9. How do you prove the personality and divinity of the Holy Ghost ?
10. How do you prove that the persons in the Trinity are one God?
11. Whence arose the manichean notion of two gods, and how is it confuted ?
12. Whence arose the polytheism of the Pagans, and how confuted ?
13. Whence was it that the knowledge of the one true God, in which Noah was instructed, was not preserved among his posterity in all ages?
14. Why are not mankind in all ages (their internal faculties and external advantages being sufficient) united in right sentiments of the one true God?
15. Were the moral characier of God and the moral law understood and loved, would there be any objections against revealed religion? Vol. VI.
16. What is the true idea of God's decrees?
21. How do you reconcile this with the holiness and goodness of God?
92. What is necessary to constitute a moral agent?
24. What is the difference between natural and moral power and inability ?
25. How is absolute moral necessity, or inability, consists ent with the free agency of men ?
26. How is the doctrine of universal, absolute decrees, consistent with the free agency of men ?
27. How do you prove an universal and special providence ? 28. What is the covenant of redemption ?
29. If man was created in original righteousness, how is that consistent with moral agency? It being said that a neces. sary holiness is no holiness.
30. What was the constitution under which Adam in innocency was placed ?
31. Was Adam under the same necessity of falling that we are of sinning;
32. Are all intelligencies bound to love God supremely, sinners and devils ?
33. Is the law holy, just and good, and how is it proved ?
34. Are they, who are under its curse, bound to delight in it?
35. How great is the demerit of sin ?
37. How do you reconcile them with the justice and infinite goodness of God?
38. How do you reconcile them with those texts which say Christ died for all men, that God will not that any should perish?
39. How does it appear that human nature is originally depraved ?
40. Whence comes that depravity ?
44. Why was an atonement, and one so precious as the blood of Christ necessary
46. To whom doth it belong to provide an atonement, God, or the sinner ?
47. Did Christ redeem all men alike, elect and nonelect?
48. Can the offer of the gospel be made in sincerity to the nonelect ?
49. How is redemption applied ?
50. What is the office of the Holy Ghost in the work of redemption ?
51. What is regeneration ?
55. What is true repentance, and how distinguished from legal ?
56. What is true faith?
57. What is pardon and justification? What is their foundation, and what is the influence of faith therein ?
58. How are full satisfaction and free pardon consistent? 59. Is the sinner forgiven before he repents?
60. Is sanctifying grace needful at all to any man, unless with respect to that which is his duty, and in neglect of which he would be without excuse?
61. What is the sum of man's duly, and what the effect produced by the sanctifying influence of the Holy Spirit ?
62. Can that holy volition in us, which is the effect of divine power, be wholly our act, or our duty ?
63. How is it proved that unbelief is sin, and that all er. rors in moral matters are of a criminal nature ?
64. Will the wicked Heathens, Jews, infidels, and error. ists of every kind, be without excuse at the day of judgment ?
65. What is ibe essence of true virtue, or holiness?
66. Is there no virtue in the exercise of natural conscience, the moral sense, natural compassion and generosity ?
67. Is not selflove the root of all virtue ?
68. Do not the unregenerate desire to be regenerated, and can they not properly pray for regenerating grace?
69. Do they not desire the heavenly happiness?
70. What is the utmost the unregenerate do in the use of the means of grace?
71. Is any duty done by them therein ?
74. What is the real advantage of the assiduous use of means to the unregenerate?
79. How do you prove that the institution of the Sabbath is of perpetual obligation ?
76. How is it that the Sabbath is changed from the serenth to the first day of the week?
77. How do you prove that public worship is to be celebrated on the Sabbath?
78. What is the foundation of the duty of prayer, since God is omniscient and immutable ?
79. How do you prove that family prayer is a duty ?
80. To whom are the promises of the gospel made, to the regenerate, or unregenerate?
81. Are no encouragements given to the unregenerate! 82. How do you prove the saints' perseverance ? 83. What is the nature of a Christian church? 84. Who are fit for communion therein ? 85. What is the nature and import of baptism? 86. How do you prove infant baptism? 87. What is the nature of the Lord's Supper? 88. What are the rules and end of church discipline? 89. What is the character of a good minister of Christ? 90. In what does the happiness of heaven coasist ?
END OF THE SIXTII VOLUME.