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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 inanifest 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 whereof is given to every man to profit withal.” This certain doctrine then being received, to wit, 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:'? not only for all kinds of men, as some vainly talk, but for every one, 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 withheld 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 inclnded. As they then

'1 Cor. xii. 7.

· Heb. ii. 9.

of this foundation and ground of knowledge is that which is most necessary to be known and believed in the first place.

THE SECOND PROPOSITION.

Concerning Immediate Revelation. Seeing 'no man knoweth the Father but the Son, and he to whom the Son revealeth him;'' and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed ; who as, by the moving of his own Spirit, he converted the chaos of this world into that wonderful order wherein it was in the beginning, and created man a living soul, to rule and govern it, so by the revelation of the same Spirit he hath manifested himself all along unto the sons of men, both patriarchs, prophets, and apostles; which revelations of God by the Spirit, whether by outward voices and appearances, dreams, or inward objective manifestations in the heart, were of old the formal object of their faith, and remain yet so to be; since the object of the saints' faith is the same in all ages, though set forth under divers administrations. Moreover, these divine inward revelations, which we inake absolutely necessary for the building up of true faith, neither do nor can ever contradict the outward testimony of the Scriptures, or right and sound reason. Yet from hence it will not follow that these divine revelations are to be subjected to the examination, either of the outward testimony of the Scriptures or of the natural reason of man, as to a more noble or certain rule or touchstone; for this divine revelation and inward illumination is that which is evident and clear of itself, forcing, by its own evidence and clearness, the well-disposed understanding to assent, irresistibly moving the same thereunto; even as the common principles of natural truths move and incline the mind to a natural assent: as, that the whole is greater than its part; that two contradictory sayings can not be both true, nor both false: which is also manifest, according to our adversaries' principle, who-supposing the possibility of inward divine revelations—will nevertheless confess with us that neither Scripture nor sound reason will contradict it: and yet it will not follow, according to them, that

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* Matt. xi. 27.

the Scripture or sound reason should be subjected to the examination of the divine revelations in the heart.

THE THIRD PROPOSITION.

Concerning the Scriptures. From these revelations of the Spirit of God to the saints have proceeded the Scriptures of truth, which contain: 1. A faithful historical account of the actings of God's people in divers ages, with many singular and remarkable providences attending them. 2. A prophetical account of several things, whereof some are already past, and some yet to come. 3. A full and ample account of all the chief principles of the doctrine of Christ, held forth in divers precious declarations, exhortations, and sentences, which, by the moving of God's Spirit, were at several times, and upon 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 of faith 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 guide by which the saints are led into all truth: therefore, according to the Scriptures, the Spirit 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, Propter quod unumquodque est tale, illud ipsum est magis tale. Englished thus : * That for which a thing is such, that thing itself is more such.'

6

THE FOURTH PROPOSITION.

Concerning the Condition of Man in the Fall. All Adam's posterity, or mankind, both Jews and Gentiles, as to the first Adam, or earthly man, is fallen, degenerated, and dead, deprived

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received, so are they freely to give,'' without hire or bargaining, far less 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 such, according to the liberty which they feel given them in the Lord, to receive such temporals, to wit, what may be needful to them for meat and clothing—as are freely given them by those to whom they have communicated spirituals.

THE ELEVENTH PROPOSITION.

Concerning Worship. All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit, which is neither limited to places, times, or persons; for though we be to worship him always, in that we are to fear before him, yet as to the outward signification 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 secret inspirations 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 sees meet, whether they be a prescribed form, as a liturgy, or prayers conceived extemporarily, by the natural strength and faculty of the mind, they are all but superstitions, will-worship, and abominable idolatry in the sight of God; which are to be denied, rejected, and separated from, in this day of his spiritual arising: however it might have pleased himwho winked at the times of ignorance, with respect to the simplicity and integrity of some, and of his own innocent seed, which lay as it were buried in the hearts of men, under the mass of superstition—to blow upon the dead and dry bones, and to raise some breathings, and answer them, and that until the day should more clearly dawn and break forth.2

* Matt. x. 8. * Ezek. xiii.; Matt. x. 20; Acts ii. 4; xviii. 5; John iii. 6; iv. 21; Jude 19; Acts xvii. 23.

THE SIXTH PROPOSITION.

1

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 inanifest 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, hare 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 whereof is given to every man to profit withal.” This certain doctrine then being received, to wit, 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:'? not only for all kinds of men, as some rainly talk, but for every one, 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 withheld 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 heartsto 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 inclnded. As they then

11 Cor. xii. 7.

? Heb, ii. 9.

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