Lutheran seditions against the reformed teachers,

and assault

ance, to exercise their religion, promising they would not hinder or molest the Papists in the exercise of theirs? And yet did they not, on the contrary, so soon as they had power, trouble and abuse those fellow citizens, and turn them out of the city, and, which is worse, even such who together with them had forsaken the Popish religion? Did they not these things in many places against the mind of the magistrates? Have they not publicly, with contumelious speeches, assaulted their magistrates, from whom they had but just before sought and obtained the free exercise of their religion? Representing them, so soon as they opposed themselves to their hierarchy, as if they regarded neither God nor religion? Have they not by violent hands possessed themselves of the Popish churches, so called, or by force, against the magistrate's mind, taken them away? Have they not turned out of their office and authority whole councils of magistrates, under pretence that they were addicted to Popery? Which Popish magistrates nevertheless they did but a little before acknowledge to be ordained by God; affirming themselves obliged to yield them obedience and subjection, not only for fear, but for conscience' sake; to whom moreover the very preachers and overseers of the reformed church had willingly sworn fidelity; and yet afterwards have they not said, that the people are bound to force a wicked prince to the observation of God's word? There are many other instances of this kind to be found in their histories, not to mention many worse things, which we know to have been acted in our time, and which for brevity's sake I pass by.

I might say much of the Lutherans, whose tumultuous actions against their magistrates not professing the Lutheran profession, are testified of by several historians worthy of credit. Among others, I shall propose only one example to the reader's consideraBranden- tion, which fell out at Berlin in the year 1615. burg, &c. in "Where the seditious multitude of the Lutheran citiGermany.

upon the

Marquis of

zens, being stirred up by the daily clamours of their preachers, did not only with violence break into the houses of the reformed teachers, overturn their libraries, and spoil their furniture; but also with reproachful words, yea, and with stones, assaulted the Marquis of Brandenburg, the elector's brother, while he sought by smooth words to quiet the fury of the multitude; they killed ten of his guard, scarcely sparing himself, who at last by flight escaped out of their hands." All which sufficiently declares, that the concurrence of the magistrate doth not alter their principles, but only their method of procedure. So that, for my own part, I see no difference betwixt the actings of those at Munster, and these others (whereof the one pretended to be led by the Spirit, the other by tradition, scripture, and reason), save this, that the former were rash, heady, and foolish in their proceedings, and therefore were the sooner brought to nothing, and so into contempt and derision: but the other, being more politic and wise in their generation, held it out longer, and so have authorized their wickedness more, with the seeming authority of law and reason. But both their actings being equally evil, the difference appears to me to be only like that which is between a simple silly thief, that is easily catched, and hanged without any more ado; and a company of resolute bold robbers, who being better guarded, though their offence be nothing less, yet by violence do, to shun the danger, force their masters to give them good terms.

From all which then it evidently follows, that they argue very ill, who despise and reject any principle because men pretending to be led by it do evil; in case it be not the natural and consequential tendency of that principle to lead unto those things that are evil.

Again: It doth follow from what is above asserted, that if the Spirit be to be rejected upon this account, all those other principles ought on the same account

to be rejected. And for my part, as I have never a whit the lower esteem of the blessed testimony of the holy scriptures, nor do the less respect any solid tradition, that is answerable and according to truth; neither at all despise reason, that noble and excellent Let none re- faculty of the mind, because wicked men have abused ject the cer- the name of them, to cover their wickedness, and detainty of the ceive the simple; so would I not have any reject or doubt the certainty of that unerring Spirit which God hath given his children, as that which can alone guide them into all truth, because some have falsely pretended to it.

unerring Spirit of God, because of false pretenders to

it.

§. XV. And because the Spirit of God is the fountain of all truth and sound reason, therefore we have well said, That it cannot contradict either the testimony of the scripture, or right reason: "Yet (as the proposition itself concludeth, to the last part of which I now come) it will not from thence follow, that these divine revelations are to be subjected to the examination either of the outward testimony of scripture, or of the human or natural reason of a man, as to a more noble and certain rule or touchstone; for the divine revelation, and inward illumination, is that which is evident by itself, forcing the well disposed understanding, and irresistibly moving it, to assent by its own evidence and clearness, even as the common principles of natural truths do bend the mind to a natural assent."

He that denies this part of the proposition must needs affirm, that the Spirit of God neither can, nor ever hath manifested itself to man without the scripture, or a distinct discussion of reason; or that the efficacy of this supernatural principle, working upon the souls of men, is less evident than natural principles in their common operations; both which are false.

For, First, Through all the scriptures we may observe, that the manifestation and revelation of God by his Spirit to the patriarchs, prophets, and apostles,

was immediate and objective, as is above proved; which they did not examine by any other principle, but their own evidence and clearness.

evidence of

the Spirit.

Secondly, To say that the Spirit of God has less The selfevidence upon the mind of man than natural principles have, is to have too mean and too low thoughts of it. How comes David to invite us to taste and see that God is good, if this cannot be felt and tasted? This were enough to overturn the faith and assurance of all the saints, both now and of old. How came Paul to be persuaded, that nothing could separate him from the love of God, but by that evidence and clearness which the Spirit of God gave him? The apostle John, who knew well wherein the certainty of faith consisted, judged it no ways absurd, without further argument, to ascribe his knowledge and assurance, and that of all the saints, hereunto in these words, Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, 1 John, iv. 13. And again, chap. v. 6, It is the Spirit that beareth witness, because the Spirit is truth.

not scrip

Observe the reason brought by him, Because the Spirit is truth; of whose certainty and infallibility I have heretofore spoken. We then trust to and confide in this Spirit, because we know, and certainly believe, that it can only lead us aright, and never mislead us; and from this certain confidence it is that we affirm, that no revelation coming from it can The Spirit ever contradict the scripture's testimony nor right contradicts reason not as making this a more certain rule to ture nor ourselves, but as condescending to such, who not dis- right reacerning the revelations of the Spirit, as they proceed purely from God, will try them by these mediums. Yet those that have their spiritual senses, and can savour the things of the Spirit, as it were in prima instantia, i. e. at the first blush, can discern them without, or before they apply them either to scripture or reason: just as a good astronomer can calculate an eclipse in- Natural defallibly, by which he can conclude (if the order of monstra

son.

tions from nature continue, and some strange and unnatural reastronomy volution intervene not) there will be an eclipse of the try. sun or moon such a day, and such an hour; yet can

and geome

Immediate revelation

'the immov

Christian

he not persuade an ignorant rustick of this, until he visibly see it. So also a mathematician can infallibly know by the rules of art, that the three angles of a right triangle are equal to two right angles; yea, can know them more certainly than any man by measure. And some geometrical demonstrations are by all acknowledged to be infallible, which can be scarcely discerned or proved by the senses; yet if a geometer be at the pains to certify some ignorant man concerning the certainty of his art, by condescending to measure it, and make it obvious to his senses, it will not thence follow, that that measuring is so certain as the demonstration itself, or that the demonstration would be uncertain without it.

XVI. But to make an end, I shall add one argument to prove, that this inward, immediate, objective revelation, which we have pleaded for all along, is the only sure, certain, and unmovable foundation of all Christian faith; which argument when well weighed, I hope will have weight with all sorts of Christians, and it is this:

That which all professors of Christianity, of what kind soever, are forced ultimately to recur unto, when able founda- pressed to the last; that for and because of which all tion of all other foundations are recommended, and accounted worthy to be believed, and without which they are granted to be of no weight at all, must needs be the only most true, certain, and unmovable foundation of all Christian faith.

faith.

But inward, immediate, objective revelation by the Spirit, is that which all professors of Christianity, of what kind soever, are forced ultimately to recur unto, &c.

Therefore, &c.

The proposition is so evident, that it will not be denied; the assumption shall be proved by parts.