lefs univerfal than the feed of fin, being the purchafe of his death, who tafted death for every man; 1 Cor. 15. for as in Adam all die, even fo in Chrift shall all 22. be made alive.

The Sixth Propofition.

According to which principle (or hypothefis)

all the objections againft the univerfality of Chrift's death are eafily folved; neither is it needful to recur to the miniftry of angels, and thofe other miraculous means, which, they fay, God makes ufe of, to manifeft the doctrine and hiftory of Chrift's paffion, unto fuch who (living in those places of the world where the outward preaching of the gofpel is unknown) have well improved the firft and common grace; for hence it well follows, that as fome of the old philofophers might have been faved, fo alfo may now fome (who by providence are caft into thofe remote parts of the world, where the knowledge of the history is wanting) be made partakers of the divine mystery, if they receive and refift not that grace, a manifeftation whereof is given to every 1 Cor. 12.7. man to profit withal. This certain doctrine then being received (to wit) that there is an evangelical and faving light and grace in all, the univerfality of the love and mercy of God towards mankind (both in the death of his beloved Son, the Lord Jefus Chrift, and in the manifestation of the light in the heart) is eftablished and confirmed against all the objections of fuch as deny it. Therefore Chrift bath tafted death for every man; Heb. 2. 9. not only for all kinds of men, as fome vainly talk, but for every one, of all kinds; the benefit of whofe offering is not only extended to fuch, who have the diftinct outward knowledge of his death and fufferings, as the fame is declared in the fcriptures, but even unto those who are neceffarily excluded

B 3

excluded from the benefit of this knowledge by fome inevitable accident; which knowledge we willingly confefs to be very profitable and comfortable, but not abfolutely needful unto. fuch, from whom God himself hath with-held it; yet they may be made partakers of the mystery of his death (though ignorant of the hiftory) if they fuffer his feed and light (enlightening their hearts) to take place (in which light, communion with the Father and Son is enjoyed) fo as of wicked men to become holy, and lovers of that power, by whofe inward and fecret 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 Chrift himself affirms all to be included. As they then have falfly and erroneously taught, who have denied Chrift to have died for all men ; fo neither have they fufficiently taught the truth, who affirming him to have died for all, have added the abfolute neceffity of the outward knowledge thereof, in order to the obtaining its faving effect; among whom the Remonftrants of Holland have been chiefly wanting, and many other affertors of Univerfal Redemption, in that they have not placed the extent of this falvation in that divine and evangelical principle of light and life, wherewith Chrift hath enlightened every man that comes into the world, which is excellently and evidently held forth in these fcriptures, Gen. vi. 3. Deut. xxx. 14. John i. 7, 8, 9. Rom. x. 8. Tit. ii. 11.

The Seventh Propofition.

Concerning JUSTIFICATION.

AS many as refift not this light, but receive the fame, in them is produced an holy, pure, and fpiritual birth, bringing forth holiness, righte

oufnefs,

oufnefs, purity, and all these other bleffed fruits which are acceptable to God; by which holy birth (to wit, Jefus Chrift formed within us, and working his works in us) as we are fanctified, so are we juftified in the fight of God, according to the apoftle's words, But ye are washed, but ye are 1 Cor. 6.11. fanctified, but ye are justified, in the name of the Lord Jefus, and by the Spirit of our God. Therefore it is not by our works wrought in our will, nor yet by good works, confidered as of themfelves, but by Chrift, who is both the gift and the giver, and the caufe producing the effects in us; who, as he hath reconciled us while we were enemies, doth alfo in his wisdom fave us, and justify us after this manner, as faith the fame apostle elsewhere, According to his mercy he faved Tit. 3. 5. us, by the washing of regeneration, and the renewing of the Holy Ghost.

The Eighth Propofition.

Concerning PERFECTION.

Id. 8. 13.

I' N whom this holy and pure birth is fully Rom. 6. 14. brought forth, the body of death and fin comes d. 6. 2. 18. to be crucified and removed, and their hearts 1 John 3. 6. united and fubjected unto the truth, fo as not to obey any fuggeftion or temptation of the evil one, but to be free from actual finning, and tranfgreffing of the law of God, and in that refpect perfect. Yet doth this perfection ftill admit of a growth; and there remaineth a poffibility of fining, where the mind doth not most diligently and watchfully attend unto the Lord.

The Ninth Propofition.

Concerning PERSEVERANCE, and the Poffibility of
FALLING from GRACE.

A

Lthough this gift, and inward grace of God, be fufficient to work out falvation, yet in thofe in whom it is refifted it both may and doth become their condemnation. Moreover, in whom it hath wrought in part, to purify and fanctify them, in order to their further perfection, by difobedience fuch may fall from it, and turn it to wantonnefs, making fhipwreck of faith; and after having tafted of the heavenly gift, and been made partakers of the Holy Ghost, again fall away. Yet fuch an increase and ftability in the truth may in this life be attained, from which there cannot be a total apostasy.

The Tenth Propofition.

Concerning the MINISTRY.

S by this gift, or light of God, all true knowledge in things fpiritual is received and revealed; fo by the fame, as it is manifefted and received in the heart, by the ftrength and power thereof, every true minifter of the gofpel is ordained, prepared, and fupplied in the work of the miniftry and by the leading, moving, and drawing hereof, ought every evangelift and Christian paftor to be led and ordered in his labour and work of the gofpel, both as to the place where, as to the persons to whom, and as to the times when he is to minifter. Moreover, thofe who have this authority may and ought to preach the gofpel, though without human commiffion or literature; as on the other hand, thofe who want

the

the authority of this divine gift, however learned or authorised by the commiffions of men and churches, are to be esteemed but as deceivers, and not true minifters of the gospel. Also, who have received this holy and unfpotted gift, as they have freely received, fo are they freely to Mat. 10. 8. give, without hire or bargaining, far lefs to use it as a trade to get money by it: yet if God hath called any from their employments, or trades, by which they acquire their livelihood, it may be lawful for fuch (according to the liberty which they feel given them in the Lord) to receive fuch temporals (to wit, what may be needful to them for meat and cloathing) as are freely given them by those to whom they have communicated spirituals.

The Eleventh Propofition.

Concerning WORSHIP.

ALL true and acceptable worship to God is
Α

offered in the inward and immediate moving and drawing of his own Spirit, which is neither limited to places, times, or perfons; for though we be to worship him always, in that we are to fear before him, yet as to the outward fignification thereof in prayers, praises, or preachings, we ought not to do it where and when we will, but where and when we are moved thereunto by the fecret infpirations of his Spirit in our hearts, which God heareth and accepteth of, and is never wanting to move us thereunto, when need is, of which he himself is the alone proper judge. All other worship then, both praises, prayers and preachings, which man sets about in his own will, and at his own appointment, which he can both begin and end at his pleasure, do or leave undone as himself fees meet, whether they