sundry occasions, spoken and written unto some churches and their pastors: nevertheless, because they are only a declaration of the fountain, and not the fountain itself, therefore they are not to be esteemed the principal ground of all truth and knowledge, nor yet the adequate primary rule offaith and manners. Nevertheless, as that which giveth a true and faithful testimony of the first foundation, they are and may be esteemed a secondary rule, subordinate to the Spirit, from which they have all their excellency and certainty; for as by the inward testimony of the Spirit we do alone truly know them, so they testify, that the Spirit is that J°hn xviguide by which the saints are led into all truth: Rom. viii. therefore, according to the scriptures, the Spirit 14- is the first and principal leader. And seeing we do therefore receive and believe the scriptures, because they proceeded from the Spirit; therefore also the Spirit is more originally and principally the rule, according to that received maxim in the schools, Propterquod unumquodque esttale, Uludipsum est magis tale. Englished thus: That for which a thing is such, that thing itself is more such.

THE FOURTH PROPOSITION.

Concerning the Condition of Man in the Fall.

All Adam's posterity (or mankind) both Jews Rom.v.is, and Gentiles, as to the first Adam or earthly man, 15is fallen, degenerated, and dead, deprived of the sensation or feeling of this inward testimony or seed"of God, and is subject unto the power, nature, and seed of the serpent, which he sows in men's hearts, while they abide in this natural and corrupted state; from whence it comes, that not their words and deeds only, but all their imaginations are evil perpetually in the sight of God, as proceeding from this depraved and wicked seed.

Man therefore, as he is in this state, can know nothing aright; yea, his thoughts and conceptions concerning God and things spiritual, until he be disjoined from this evil seed, and united to the divine light, are unprofitable both to himself and others : hence are rejected the Socinian and Pelagian errors, in exalting a natural light; as also of the Papists, and most Protestants, who affirm, That man, without the true grace of God, may be a true minister of the gospel. Nevertheless, this seed is not imputed to infants, until by transgression they acEph. ii. i. tually join themselves therewith; for they are by nature the children of wrath, who walk according to the power of the prince of the air.

FIFTH AND SIXTH PROPOSITIONS.

Concerning the Universal Redemption by Christ, and also the Saving and Spiritual Light, wherewith every man is enlightened.

THE FIFTH PROPOSITION.

Ezek.xviii. God, out of his infinite love, who delighteth not

isa. xlix .6. in the death of a sinner, but that all should live and be

Johniii.i6. saved, hath so loved the world, that he hath given his

Tit. H. 11. only Son a light, that whosoever believeth in him should

Heb H 9* be saved > w'lo enlighteneth every man that cometh into

the world, and mafceth manifest all things that are re

proveable, and teacheth all temperance, righteousness, and

godliness : and this light enlighteneth the hearts of

all in a day,* in order to salvation, if not resisted:

nor is it less universal than the seed of sin, being

i Cor. iv. the purchase of his death, who tasted death for

THE SIXTH PROPOSITION.

According to which principle (or hypothesis) all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means, which, they say, God makes use of, to manifest the doctrine and history of Christ's passion, unto such who (living in those places of the world where the outward preaching of the gospel is unknown) have well improved the first and common grace; for hence it-well follows, that as some of the old philosophers might have been saved, so also may now some (who by providence are cast into those remote parts of the world, where the knowledge of the history is wanting) be made partakers of the divine mystery, if they receive and resist not that grace, a manifestation iCor.iii.7. whereof is given to every man to profit withal. This certain doctrine then being received (towif) that there is an evangelical and saving light and grace in all, the universality of the love and mercy of God towards mankind (both in the death of his beloved Son, the Lord Jesus Christ, and in the manifestation of the light in the heart) is established and confirmed against all the objections of such as deny it. Therefore Christ hath tasted death for every man; Heb. ii.» not only for all kinds of men, as some vainly talk, but for everyone, of all kinds; the benefit of whose offering is not only extended to such,who have the distinct outward knowledge of his death and sufferings, as the same is declared in the scriptures, but even unto those who are necessarily excluded from the benefit of this knowledge by some inevitable accident; which knowledge we willingly confess to be very profitable and comfortable, but not absolutely needful unto such, from whom God himself hath with-held it; yet they may be made

partakers of the mystery of his death (though ignorant of the history) if they suffer his seed and light (enlightening their hearts) to take place (in which light, communion with the Father and Son is enjoyed) so as of wicked men to become holy, and lovers of that power, by whose inward and secret touches they feel themselves turned from the evil to the good, and learn to do to others as they would be done by; in which Christ himself affirms all to be included. As they then have falsely and erroneously taught, who have denied Christ to have died for all men; so neither have they sufficiently taught the truth, who affirming him to have died for all, have added the absolute necessity of the outward knowledge thereof, in order to the obtaining its saving effect; among whom the Remonstrants of Holland have been chiefly wanting, and many other assertors of Universal Redemption, in that they have not placed the extent of this salvation in that divine and evangelical principle of light and life, wherewith Christ hath enlightened every man that comes into the world, which is excellently and evidently held forth in these scriptures, Gen. vi. 3. Deut. xxx. 14. John i. 7, 8, 9. Rom. x. 8. Tit. ii. 11.

THE SEVENTH PROPOSITION.

Concerning Justification.

As many as resist not this light, but receive the same, in them is produced an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all these other blessed fruits which are acceptable to God; by which holy birth (to wit, Jesus Christ formed within us, and working his works in us) as we are sanctified, so are we justified in the sight of God, according to the apostle's words. 1Cor.vi.il. J5M/ ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Therefore it is not by our works wrought in our will, nor yet by good works, considered as of themselves, but by Christ, who is both the gift and the giver, and the cause producing the effects in us; who, as he hath reconciled us while we were enemies, doth also in his wisdom save us, and justify us after this manner, as saith the same apostle elsewhere, According to his mercy Tit. Hi. & he saved vs, by the washing of regeneration, and the renewing of the Holy Ghost.

THE EIGHTH PROPOSITION.

Concerning Perfection.

In whom this holy and pure birth is fully brought Rom.vi.i4. forth, the body of death and sin comes to be cru- /J y/'all cified and removed, and their hearts united and i. Join at subjected unto the truth, so as not to obey any 6" suggestion or temptation of the evil one, but to be free from actual sinning, and transgressing of the law of God, and in that respect perfect. Yet doth this perfection still admit of a growth; and there remaineth a possibility of sinning, where the mind doth not most diligently and watchfully attend unto the Lord.

THE NINTH PROPOSITION.

Concerning Perseverance, and the possibility of falling from Grace.

Although this gift, and inward grace of God, be sufficient to work out salvation, yet in those in whom it is resisted, it both may and doth become their condemnation. Moreover, in whom it hath wrought in part, to purify and sanctify them, in order to their further perfection, by disobedience