The True Non-Conformist, Part 7 (1 of 3)

The True Non-Conformist · Part 7 (1 of 3)

p. 364The Continuation, OR The seventh DIALOGUE Answered.

SIR, Beginning this your seventh Dialogue with your ordinary insinuations, whereof the slender artifice, obvious to the first view, needeth no further discovery, I only take notice, that where your preface affirmeth that the true reason of your consenting to the publishing of the former Dialogues, was, That since yow had allayed, a great deall of the heat you met with in your N. C. upon these matters, you presumed it might produce the like good effect in others. It is an alledgeance too serious to be groundless, and beyond what the license of the fictitious form of your conferences will allow; and therefore, since any excess of heat that appeares in your N. C. is not ours, but purely your own invention, your pretense of having allayed it, doth both bewray your vanity, and shew this to be indeed the true cause of the publication. As for the advantages yow reckon upon, yow reckon before your Host, reckon again, and then boast of your Reason. p. 365But you would also be accou…ted a Droll forsooth, though you say, you have only adhibite somwhat of that, not out of humour, but for sweetening the transitions, according to the manner of all Dialogues; certainly you Latitudinarians are all brave comprehensive spirits, Masters of all good qualities, whether you possesse them or not, and yet I dare affirm, that a pleasant humorist, will laugh more at this passage of your conceitedness, then all the drolries that hitherto you have vented.

But now begins your half-proselited N. C. and without connexion tells you, that some charge you with Socinianisme, others with Poprie, others with Arminianisme, and others with Quakerisme, though as it seems to him upon very slender grounds. Sir, what may have moved you, after what we have heard in your sixt Dialogue, again in this place to resume these things to so small purpose, I do not conceive. You shew as if you were extremly picked by such reproaches, and tell us, that you know the arts of such, who will tell their people, that you are unsound and heteredox, and back ther hard words, with grave nods and ivry faces. Poor man, your passion is stirred, and I am sorry to find you so impotent, as again to relapse in such a childish reflection, whereas to have used it once before was too much and unworthy of your gravity. Bu… sure who ever are your accusers, (who really to me are unknown,) they have too visible an advantage, in this your weakness; and if many men be not mistaken, no less ground of retortion in your own scenical gesticulations, and affected grimaces. The thing I am concerned to notice is, why being so sharp in your resentment, are you so scant in your purgation? You ask, if they do understand things, who charge him with Socinianisme, who believeth that p. 366Christ is the eternal Son of God, and hopes for salvation only through his blood. And I grant that these things being truely understood and believed, as I hope you do, are indeed the truth opposite to the Socinian errors: But seeing you know that some Socinians do also very easily admit, and acknowledge the same form of words, and that the cardinal point of this Controversie is, whether or not Iesus Christ the Son of God, be indeed essentially & naturâ Deus, according to that Scripture, And we are in him, that is true, even in his Son Iesus Christ, this is the true God and eternal life. I wish you had chosen the same positive assertion for your vindication.

As for your clearing your self of Poprie in the matter of Justification, because forsooth, that you ascribe all we receive in this life, and in that to come, to the love and grace of God, thorough Iesus Christ. It is so far from being a sufficient test of your orthodoxy, that I am confident, there is scarce one understanding Papist, who would not say it were a calumny, to charge them with the contrary. Nay you your self, in your sexth Dialogue do plainly say, that they hold the foundation Jesus Christ, and expressly wave their opinion of Justification, in the enumeration of their errors, which in effect amounts to all by you here asserted; however, having already at great length handled this purpose, and not loving to vex any with odious names, I shall only adde, that when you shall believe and teach, that Christ alone, is our Righteousness and Peace, and that it is by the faith of Jesus Christ, and not by the works of the Law, that we are justified, then shall you have a good report of all men, and of the truth itself.

Next you subjoin, that we know that all that Calvin and his followers aime at in the matter of Arminius his p. 367points, is that all our good be ascribed unto God, how then can he be erroneous in this matter, who asserts that? Sir, having already waved these debates, I shall not now resume them, but though I have formerly accorded, and am still perswaded that this general principle, rightly understood and seconded with a sincere practice; would prove a happie antidote against the Arminian errors; yet I am far from the opinion, that its bare profession, which hardly any other then an Atheist will disown, should acquit you as to soundness in these controversies. Where you say that Calvin aimed at no more, I might tell you, 1. That that might be true, and yet he and Arminius differ in the manner. 2. It is certain that Calvin's aim was farther from Scripture-revelation, to vindicat both the Soveraignity of God, and the deep mysterie of the Divine counsel and decrees, from mens narrow self-devised and presumptuous notions and apprehensions, & also more evidently to defeat the errors of Universal Redemption and the uncertainty of Perseverance bottomed upon the same ground: But since Arminius himself and all his followers, would be far from denying God, to be the alone Author and fountain of all good, what need of more words, for redarguing such a pitiful vindication.

Now follows your purgation of Quakerisme, which I confess is plain and positive, and I am indeed convinced, (though ignorant of them) that the grounds of that accusation, which you are ashamed to name, are in effect ridiculous; the severity of that mode, is no doubt too strict for yours of the Latitude: However it shall still be my wish, that its large comprehension, may not at least include some of the peculiar principles of that Sect, which to the discerning of all, that have penetrat into its deeps, you do very justly p. 368terme the subtilest device yet broached for the overthrow of the Christian Religion.

To this you adde, but if that spirit be not the womb, from whence all these Sects and errors have sprung amongst us, let all that look on judge. Pray, Sir, what spirit do you meane; that there is a chasma here is manifest, but whether in the print, as is obvious from the letter, or rather in your brains, as the futility of the reasons subjoined do more evidently perswade, may be very rationally doubted: In the mean time, if for the better examining of your discourse, I may supply the first, I suppose you meane, that the Presbyterian spirit is the womb spoken of; and this you go about to prove, because none fall to them viz. to Quakers, as I judge, but such as were formerly most violent in their. i. e. the Presbyterian (for all is here manck and conjectural) way. But 1. If you knew how to reason fairly, to give your Argument a collour of probability, you should have taken it, not from the falling away of the most violent, which may be the issue of that excess from the soundest profession, but from the most serious in whom the natural tendency of opinions is best discerned. 2. That the more serious Presbyterians do remain stedfast and unbrangled with these delusions, is that which you dar not deny. 3. Even of these most violent that you speak of, the number fallen away is so few, that urged to a condescendency you would be ashamed to reckon them. 4. Your argument, whatever way understood, is no more applicable to Presbytery, then to Christianity; nay if such loose reasoning, were of any moment, the thousands of heresies, which the Christian Religion hath occasioned, should postpone it to Paganisme.

But you say, though you are sure, that we are far …nough from being Quakers, yet our principles have a p. 369natural tendency that way, and for evidence, you demand, whence, think you, have they suckt there rejecting of all forms and order (under a pretence that the spirit is not to be prelimited) but from your notions against Liturgies and for extemporary heats. 'Tis answered. 1. Seing that we disprove your imposing of Set-forms, and reject your Liturgie from solid Scripture-grounds, as I have already evinced, the Quakers their abuse thereof being the same, whereby they pervert the plainest Scriptures, signifieth nothing in your behalf. As for the mention you make of extemporary heats; though your profane spirit, doth not stick to mock at the true manner of spiritual prayer, so much practised in Scripture, and by the people of God in all ages, under this false character, yet I think your own vanity, may make you blush at such a conceited repetition. 2. If I did not love to exceed in candor, more then you do hate calumny, I could retort to you with very good reason, that it is not so much the very abuse of our grounds against your Liturgies, that have deluded the Quakers unto the rejection of all form and order, as it is the manifest irreligion of your rigor in imposing, and dead formality in practising of these vain inventions, that have stumbled not only Quakers into their fancies, but many thousands into palpable Atheisme.

Next you tell us, that the liberty we take to medle in matters too high for us, and judge of every thing, without thinking on the reverence we owe the Church, opens a wide door for their pretensions, to a liberty of the spirit, renouncing all modesty and humility. Really, Sir, this arguing appeares to me so mean, that I can scarce repete it without blushing, we have heard you frequently object, that our Ministers did labour much to ty up the people, in an implicite faith, and here you taxe us for the contrary excess; if you say, that p. 370the fault here mentioned might be true of our Ministers, and your former challenge hold of the people, you miss your mark, since you cannot charge our Ministers with that falling away which you object; but why do I trifle? As you cannot convince our way, either of the excessive liberty or irreverence alledged; so it is evident, that it is only our not subjecting our faith to your Lordly Prelacy, and complying with every foolish device of man in the matters of God, that moves your spleen.

But you proceed to object, that our humor of separation, begets that giddiness in people, that no wonder they, being shaken from the Unity of the Church, also stagger through unbeliefe. Thus you move every stone that you may reach us; in former times the rigor of Presbytery against separation, was a great clamour, and no doubt, if you had been Prelatick in those dayes, you would have made it a far more plausible medium for the same conclusion. And now our constancy to the truth once received, and most solemnly ingaged unto, and our abhorrence of the falshood and perjury of such, who, casting off all fear of God, and regard to their own reputation, either as Christians or men, have subverted the righteous and pure constitution of this Church, usurped its name and authority, and are turned to be persecutors of such who cannot comply with all this wickedness, is made by you not only a charge of separation, but exaggerat as a preparative to the Quakers their folly. O with how much more reason, and undeniable evidence, might the perjurious lightness, and versatile falshood of your Prelats and their adherents, who have been carried about by every wind of tentation, be accused as the cause, not only of the Quakers their giddiness, by you objected, But of all that contempt and regardless indifferency, p. 371whereinto at present, we see Religion thereby precipitat.

Your next quarrell is, that we cherish in our followers, a dejection of mind too much, as if Religion, which gives a man a right to the purest joyes, should become a life of doubting, and this, you say, introduceth a spirit of melancholy making way to pretended enthusiasme. Whether or not this your challenge doth not in effect coincide with the cavils of the profane world, and directly encourage that spirit, which continually decrieth Religion, as a …our melancholy and inconversable conceit, let every serious soul judge. It is enough for our vindication, that we do not teach any other dejection, then that of humble repentance, mortification and self-denial; this is indeed a hard work, compared in Scripture to the most bitter and grievous mournings, nay unto death it self; and seeing the superstructure of grace and glory thereupon founded, is exceeding weighty and high, it is certainly very necessary, that these foundations be firmly laid, and ever the deeper the better: But as it is by the power of the spirit of Jesus, and in the sense of his wonderful, both depressing and exalting love, that these things are best performed, so an excess of humbling (if not despairing) abasement in this matter, is no just fear, and more unjustly made our reproach. As for Religion, no question it gives a man a right to the purest joyes, and is also even in this life, attended with a most ravishing foretaste, and a most glorious and satisfying hope: but if in this our bodily estate, the same pure excellency of the thing, and searching discoveries which it makes, do by reason of the enmity of Satan, and detestable and yet inevitable importunities and warrings of the World and the Flesh, render us necessarily obnoxious to many doubtings, fears p. 372and oppositions, against which we are oblidged and by the word commanded to pray, watch, wrestle and fight continually; do you therefore, because we thus warn, justly accuse us, as if we made Religion a life of doubting, let be to countenance these melancholy affectations and pretended enthusiasmes? Sir, if you were as serious in the practice, as you appear affected in the speculations of Religion, your experience of the many devices of Satan, the deceitfulness of your own heart, the uncessant oppositions of the Flesh and Spirit, together with the oppressing and grievous sense of a body of death and sin which doth so easily beset, would certainly convince you, not only that security and not doubting is the common bane of professors, but that our brightest shinings of joy in time, are after the saddest shours of mourning, that the most relishing wine of our consolation is made of the water of Repentance, that it is from the seed of teares, that the harvest of our joy groweth; nay that our blessedness here is in a manner wrapped up in mourning, and that it is hereafter only that we are to look for the times of refreshing when we shall be fully comforted: But the Lord grant your more reall and solid dejections, and deliver you from the vanity of an airy imagination which both in it self doth bend to, and is frequently in righteousness plagued by these enthusiasmes, wherewith you do reproach us. And thus all men may see, how unjustly we are by you blamed, for the progress that Quakerism maketh amongst us; and how directly, not only that, but most of the irreligion and profanity of these dayes, is chargeable upon your way. To this vindication I could further subjoin a very significant testimony viz. How that King Iames, in his first and more innocent years, did make his boast of the constitution of Presbyterian p. 373government, as the most effectual bulwark against error and heresie, but the certainty of this truth needeth no such support. For your insinuation of piety and love here subjoined, we have so often found the most keen arrowes of your calumny dipped in this oyntment, that I think you oblidged to my civility, when I pass it as one of your poor sweetening transitions.

In the next place you license your N. C. To characterize you freely, to the effect that, seeing you are resolved to let him prove nothing, even what is truth in his charge may be construed prejudice: but seeing it hath been my endeavour, so to draw and design in vive collours, that naming would appeare superfluous, I need not prosecute such a representation. As for the answere you return of your brave temper against reproach, Apostolick firmness against all reports, your pure anger without sin, and more then humane goodness even to die for your hating traducers, it were folly in me to question the truth, where sincerity alone would be an incredible happiness; but seeing these elogies are the smoak you cap…at, I grudge you not.

You go on, and truly I beleeve with no less candor, to class us, in some sober and modest, and others sour, heady, uncharitable and unsociable: and for the first, yow honour them, great civility, & honour them the more, for their first founder Calvin, great wit, and then lest this be taken for a jeer, you tell us that the first being ever Presoytery had, was in Calvin's brain; and this you assure, a great evidence indeed; and verily whether your civility, wit, or evidence be the greater, it were hard to determine; only as it must be an extraordinary complement, to which a scoffing jest doth make an accession, and an extraordinary p. 374jest, to which falshood gives the point, and an extraordinary falshood which both the Scriptures, the practice of the first and purest times of the Church, and the more judicious and ingenuous of your own partie do redargue; so questionless in all the three you are eminently singular.

Now for the second Class of us, which you make to consist of narrow headed, hot brain'd, crosse grain'd Fanaticks, you must be licensed to use them severely; and with all my heart use such as you please, only use the whole party and their cause truly, and then I am confident this member of your distinction, will be found but a groundless malicious forgery; but to confirm it, you remember a passage of one of our Preachers, allowing Sharpness in defence of the Truth, and to check the proud conceit of Adversaries, and though it arise most natively from the words, and be clearly verifiable in all times and occasions; yet, loving to rake in our former divisions, you will have it to be directed against the insolence, forsooth, of the then protesting partie, and to serve as a complete apology for any sharpness you have used: But, Sir, as you cannot subsume in the termes of that doctrine, either upon your own defense of the Truth, or upon our proud conceit, and consequently do fall short of your designed apology; so your reflecting upon these differences, wherein you are nothing concerned, being plainly intended for the disgracing of the whole party, doth far more discover your malice, then our infirmities: and therefore to use the words of the Text, seeing you use these of the doctrine, although there be mockers with us, and our eye doth continow in their provocation, at which upright men may be astonied, yet let the innocent stir up himself against the hypocrite and the righteous hold on his way, and he that hath clean p. 375hands shall be stronger and stronger.

The next wedge which you set and drive for to divide us, is to tell the world, that our humors and sollies, are not chargeable upon the whole Presbyterian party, that the English Presbyterians are …ar beyond us in moderation, as appeares from Baxter's Disputations on Church-government, and all they desired in the late treaty, was to be joyned with the Bishops in the exercise of Discipline which we refuse. 'Tis answered, what your opinion is of the whole party, shall not be taken from your fraudulent insinuations, but as these are plainly enough confuted, by your more free expressions in other parts, particularly in your, 1. Dialogue, Pag. 6. Where you say, Rebellion was the soul of our whole worke, and the Covenant the bond thereof, and Dial. 4. P. 62. where you charge both English and Scots, with all the blood of the late war; So these umbrages of differences, which you alledge, either from a particular person his problematick disputations, or a streatch of Accommodation, flowing in a great pressure of necessity from men not by oath tyed with us to this preservation of that where unto they had not actually attained, but only to endeavour a Reformation according to the sure rules therein set down, ought not to be either a matter of stumbling, or an excuse to your deceit.

But now forgetting your distinction, with the same breath you exhibite one of your former charges against us all in these words, before the late dissorders, all the Presbyterians in Scotland, did sit in the Courts for Church-discipline, and why may not you aswel do the like; And to this you make your N. C. Answere upon the old legal establishment then standing, and never rescinded untill the year. 1662. On purpose that you may surprise him, as you speake, with a new p. 376discovery forsooth of an Act published, and printed now 57 years ago, whereby you say, the Act. 1592. S…tling Presbytery, was expresly annulled, and hereupon you pretend such amazement, and do make such exclamations upon our disingenuous forgery, or intolerable ignorance and groundless and presumptuous shisme, that this whole passage, saving your reverence, doth plainly appeare to me to be but the schareleton tricks of a pitiful impostor. For,

1. I told you before upon your. 4. Di…l (Where I confess I waved this matter as not worthy the answering) That the reason of our different practice now in order to your meetings, from what was used formerly, is plainly this, that Prelacy, being at first introduced in this Church mostly by cunning, and a lent procedure, our true Presbyteries were not thereby discontinued, but only injuriously invaded and usurped upon; of which practices, any honest Minister being free, and purging himself of all appearance of accession, by open protestation, might very lawfully sit still, and serve his Master therein: but in the late overturning, all things being carried at a far different rate, and not only the old Presbyteries distol…ed, but a new foundation being laid, of the Kings Supremacy, and all the power and jurisdiction of this Church therein fountained, and both Bishops and the present pretended Presbyteries, thereon founded, it is most manifest, that your present meetings, being no lawful Church… in…sicatories, are not to be countenanced by any true Minister of Jesus Christ.

2. You make your. N. C. lay claime to a legal establishment, as a necessary warrant to impower Ministers to meet in Ecclesiastick-courts, whereas you know, that although we judge Magistrats bound to give Christs Church the assistance and protection of p. 377their authority and laws, yet we constantly hold the power of assembling, as well as of Discipline, to be intrinseck in the Church, derived unto it from Jesus Christ its head, and this is certainly a jus divinum, to which all true Non-conformists do constantly adhere, and which your. N. C. doth very foolishly and weakly omit.

3. The noise you make, that it is in all our mouths that the law for Pres…yteries, was in force untill the year 1662. (Which for my own part, I may declare, I never either thought or heard alledged, as the account of the different practice wherewith you here urge us) and your pretended surprise, and vain account of being undeceived, by a person of great honour who shewed you the Act. 1612. (Which I hardly believe, that there is any in Scotland of your coa… ignorant of) What do they signify, but the dress of a ridiculous fable, to impose upon the simple to our prejudice?

4. If the matter were worth the contending for, I could shew you, that, that person of great honour, is not much oblidged to your report for the credit of his knowledge, in as much as your words do import that both he and you do understand the Act. 1592. setling Presbytery, to have been by the Act 1612. totally rescinded, and Presbyteries thereby totally disolved; whereas the clause of the Act runneth verbatim thus, annulling and rescinding the 114 Act. Parl. 1592. Aud all and whatsomever Acts, Laws, Ordinances and Customes, in so far as they or any part thereof are contrary or derogatory unto the Articles above written, so that there being no Article or provision in the Act. 1612. Making void the approbation, given to the being and meetings of Presbyteries by the 1592. (Although I grant their power and priviledges, are thereby much diminished) It is evident, that the power p. 378of meeting, and doing all other things, not altered by the posterior, did still remain allowed to Presbyteries by vertue of the prior. Say not that the first part of the abovementioned rescissory clause, relative to the Act. 1592. Is simple, and doth there terminat, as I heard once affirmed by one of your party, not, 'tis like, of so great honour as your informer, but, I am sure, in this point, of more knowledge then your self, who proving it by the point ordinarily set after the figures of the year of God, would have the following restriction, only to concerne the Acts and Lawes generally annulled. But as it is evident, that the point maketh no period, and protestant Religion contained in that Act. 1592. Should be vacated and annulled; so the obvious tenor of the words, together with the sense of the Parl. Anno. 1662. Who in the new establishment of your Prelacy, did judge it convenient to the grounds therein laid down, to rescind de novo, that old Act, in all its heads, clauses and Articles, whatever might be the consequence, do abundantly elide this conceit. However I do again tell you, that our consciences, in this matter, are better founded, and not squared to such mutable rules: And, therefore, seeing our grounds are firme and stable, let me in the words of your own exhortation, obtest you and your party to consider your way better, cease from your persecution, repent of your apostasy and usurpation, and return into favour with God and union with us.

Now follows a childish quarrel between you and your N. C. anent the tenderness of your love and prayers in our behalf, above that measure which we use towards you, and 1. You say, wo should be to you and you N. C. If the love of God to you did appear in such effects as the love of some of ours doth, the invidious strain of their prayers being universally, that God p. 379would bring you down, destroy the incorrigible, and shew the rest the evill of there defection: but, you say, how would we take it, if you should pray, that God would destroy our party, and shew us the evill of our Rebellion, and other wicked courses. 'Tis answered, 1. Seeing that wo shall certainly be unto all such, and they are far from the love of God, who are incorrigible, that God by making manifest his righteous judgments, would glorify his own Name, and deliver his Church from such adversaries, is a prayer clearly warranted, both from the word, and the practice of the Saints, nor is it in the least discordant, from that Christian charity, whereby I am really moved, earnestly to desire the Lord to deliver you and all both from the thing, and its punishment. 2. That God would bring down the proud that exalt themselves against Jesus Christ, and give repentance to backsliders, is a prayer so agreeable to the will of God, and full of love to the persons prayed for, that I am certain, whatever may be said against our principles, which I remit to the impartial discerner, yet our practice in this, as being both tenderly Christian, and fairly consequent, cannot but be approven. 3. Mistake not, if you should pray for us, in the same strain, we might possibly, and with great reason, account it an aggravation of the evils of your other principles and practices: but we are not so narrow, as to construe it a particular breach of charity: Nay for my part, as I would think it rationally consequent, so, abstracting from the errors which it suppos…th, I would take it for the greatest testimony both of your zeal toward God, and love toward us. But if I may use a little freedome, why do you please your self so much in vain talk? though we hear not many of your prayers, yet, I am sure, all know, that we want not plenty of matter p. 380and instances for a retortion, in what termes soever you please to frame your challenge: are we so short in memory, as not to remember how your pulpits sounded, both in preaching and prayer, after the late rising, and that not only against these poor broken innocents, but in such a manner against our whole party, as, by false and fierce accusing of all without distinction, might almost have excused in them the like attempt, to save from that fury that thundered every where? If you would have any latter and more particular instances, pray inquire after the B. of S^t. Andrew's Sermons, specially that preached by him the 30 of Jan. 1669. and the other before the last Parliament: you complain of the severe stile of our prayers, he, good man, being ill satisfied, with such soft and a…rie tooles, and having passionately fumed out a most bitter invective against our Presbyterian Ministers, not long since his brethren and benefactors, did very agreeably close it in these words, these are circumforaneous Demagogues, acted by a spirit, otherwise to be cast out then by fasting and prayer. But what need I mention your prayers, when indeed many of your practices have most visibly been such, as may justly make your fairest words suspected of the deepest dissimulation. I know some of you have a fashion of praying, that God would unite this poor Church, and heall our breaches: But if that be all the evidence you can bring, to shew the healing and peaceable spirit to be on your side. Pray tell me, why the Church of Rome, that may boast as much of the same formula, may not as justly pretend to it? I might further adde, that it appears to be no extraordinary merit for such as are countenanced by the Powers, and do Idolize peace and ease, to wish for an union with any whom they apprehend to be their opposits, p. 381and that perhaps the more sober amongst you, for all their compliance under the tentation, yet are not so far abandoned, as that they dare in Gods sight justifie there defection, and pray against the party and courses, which they know they did not desert, from any conscientious conviction. But I have insisted too long on so poor a subject, and I can in your own words assure you, that we are not only ready to unite with you, but are extremly, though not implicitly, desirous of it; and do therefore dayly pray, that God would open your eyes, reclaim you from your backslidings, and grant unto us union and peace, in truth, to his glory. This is the Accommodation, that is only desireable, if you pursue any other, I am certain, that, however it may be consonant to your designes, yet it is altogether dissonant from your pro…ession; and therefore, if we be more rational and upright, to hate all sinfull Accomodation, and rather to wish that our differences may stand, and be perpetuat in the behalf of truth, then cemented by a sinful compliance, wherein are we to be reprehended? Now that this is all that we teach in this matter, the same books which you referre to, do testify; and that it is none other, then the very doctrine of the School of Christ, the frequent Scripture-injunctions to the defence of, and stedfastness in the truth, with the commands of a just opposition to, and avoiding of every false way and its promoters, do sufficiently evince.

But you adde, Let all men judge, if there be not a bitterness in the Preface to Mas…er Rutherfoords letters, the Apologetical Narration, and Naphtali, unsampled in any satire, let be grave and Christian writing. Sir, since you are pleased to ingage me into particular vindications, I answer, That, seeing the plainness of truth hath alwayes been an unsufferable bitterness to p. 382all perverse spirits, this your reflection doth not deserve any special notice, if I were inclined to retort, it were not more easie for me, then evident to say in your own words, and let all men judge, if there be not a subtile poisonous malice, in your few Dialogues, above all the pretended bitterness against which you clamour: But, seeing these Writings, that you here mention, are not only too clearly warranted by undeniable truth, but manifestly approven by Scripture-practice, and almost stile, in the like cases of backsliding and apostasy, your charging them with a bitterness unsampled in any Satire, hath a higher tendency then probably you did advert unto.

But you proceed, and what cursed doctrine is it Naphtali broacheth, concerning private persons their punishing of crimes in case of the supinnesse of the Magistrat? Pray, Sir, what is it? For really I am of the opinion, that, notwithstanding of your insinuat supposition, the thing is only notour to your self. We finde indeed, that Naphtali, respecting the order and subordination of ends, viz. the glory of God in the first place, the good of the whole Society, wherein the safety of the particular members is included in the next place, and thirdly, the maintenance of Government and Governours, for the procuring of these other ends, doth accordingly determine the obligation and duty of Subjects; and as from this principle, both he and many others do, in the case of intolerable and inevitable oppression, allow, even to the smaller part, the right of self-defence; so, in the case of notorious Rebellion against God, and perversion of his righteous lawes, he, by an inference as much stronger and clearer in this case, then in that, as the indearing importance of the matter, viz. the Glory of God and the salvation of souls, is greater then that of p. 383our perishing lives and fortunes, and a manifest revolt from God and open overturning of his work, is a more enforcing exigence then any necessity can be pleaded for self-defence, the principal grounds of that privilege, proceedeth to assert, to these small or great, few or many whom the Lord stirreth up in the ceasing and failing of other means, the power and right of Reformation; and thence, by way of anticipation of an objection, he goeth on to shew, that the deed of Phineas may not be made a cavill, and that the samine, being only an heroick stretch of his more fervent zeal, and not an extraordinary act by reason of any special express warrant, may, both for encouraging unto, and justifying the like practices, very justly be regarded as an imitable example: but as for your blunt and uncautioned general, viz. that private persons may punish crimes in case of the supinness of the Magistrat, I am confident who ever peruseth that whole passage in Naphtali, will find it no less calumnious on your part, then it is remote from the account that I have exhibited, Now, if you remain still of the opinion, that even the Doctrine, by me acknowledged for Naphtali's, is accursed, when you shall have answered the reasons and Scriptures by which he confirms it, and particularly the command given, Deut. 13. v. 12, 13, 14, 15. with the examples of Phineas executing judgment without legal process, Saul's souldiers rescuing Ionathan from the Kings injustice, Elijah killing Saul's Priests, not by any special command mentioned, in the presence of the King, without his leave, as the King himself narrates it, 1 Kings 19, 1. and Azariah with fourscore valiant Priests, their resisting Uziah in his proud usurpation, all of them less or more dependent, upon the forementioned position, it will be seasonable for me to reply. It is true, one p. 384o… your party hath been at the pains to survey Naphtali, and particularly, and at great length, the points above mentioned, whether with candor, or with clamor, by strong and sound reason, or by carping, wresting and falsifying sophistry, I leave it to others to examine. Only when I consider, that where, in the beginning, Naphtali doth treate of thir matt…rs, he doth it expressly and tru…ly by way of narrative from the doctrine and practices of our first Reformers, and that with a very observable caution and moderation, and that when in the end he doth resume this purpose, he carrieth on his assertion, from most simple and evident principles, by a very rational and pe…spicuous connexion, to the conclusion designed, I do indeed ma…vel at the method wherewith I find him treated: but waving g…neral vind…cations, seeing your whole party as well as your self, do not a little talk of Naphtali his making use of that instance of Phineas, and do think, by the inferences which you thence make, to render the truth odious, it will not be amiss that I enlarge a little on this subject.

And first I say, that the fact of Phineas appeares to me, not to have been extraordinary, or to have proceeded upon any particular commission to him given, but plainly to be such, whereunto in its then-proper circumstances, any one of the Congregation was equally warranted, and which in the like exigence, hath still a laudable use for imitation. If you inquire my reasons, there can be none more convincing, then the Scripture account of this matter, Israel in Shittim, joines himself unto Baal-peor, and the anger of the Lord being therefore kindled, the Judges are commanded to slay every one his men that were joined unto Baal-peor; yet the plague by this execution is not stayed, and the whole Congregation are weeping p. 385before the door of the Tabernacle, when, behold, even in there sight about such an exercise, because of a destroying plague raging in the camp, a man of Israel in his most impudent wickedness cometh, bringing a Midian…tish woman unto his brethren, which Phineas perceiving, he riseth up from among the Congregation (tanquam quilibet) taketh a javelin, and going in after the Israelite brevi manu, in the very Act, thrusteth both the man and the woman thorow, and so the plague was stayed, and the Lord saith unto Moses, Phineas hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, wherefore, behold, I give unto him my Covenant of peace and thus Numb. 25. Which the Spirit of the Lord again commemorating. Psal. 106. Describeth in these words, then stood up Phineas, and executed judgment, and so the plague was stared; and that was compted to him for righteousnesse, unto all generations for evermore; by which Scriptures this deed, in it self upon the matter agreeable unto a positive and clear command, being represented, as proceeding, in the Author, not from any special call from God, or command from Moses, whereof there is not the least vestige in the Text, but from the alone impulse of an holy and fervent Zeal, exciting him to stand up to execute judgment, and therefore counted to him for righteousnesse, &c. If these be not the undeniable circumstances and characters of a deed only in the manner heroick, and which any person in that Congregation, acting from the same sincere zeal of God, might without any particular warrant have performed with equall acceptance, let all ingenuous men judge.

2. I say that whatever capacity may be attribute to Phineas, as the son of Eleazar then high priest, (which indeed is all we find in Scripture concerning him preceeding p. 386this time) or upon the ground of any other conjecture; yet the samine doth no wayes make out, that this deed was an Act of ordinary administration, and consequently deprives not Naphtali, of its pertinent application, in as much as it is evident, that Phineas did not do this deed, either by vertue and using the power of any Authority, wherewith possibly he might have been vested, or yet by Moses his order, or command, but simply from the motive, of that sincere and high measure of zeal whereby, without waiting the command of the superior Magistrat, or observing a legal procedure, he was suddenly acted in such a flagrant, and openly provoking wickednesse, immediatly to interpose and execute judgment; and therefore we see, that as nather by Moses his command, nor by the judges there obedience, in slaying every one his men that were guiltie, the fierce anger of the Lord was turned away; so it was only by Phineas his fact, as being of another nature, and his eminent zeal appearing & prompting him in such a manner that the Lord was appeased, & the plague stayed. And really when I observe, that it is in the readinesse and fervor of Phineas, his zeal transporting him, as it were, to the omission of the ordinary solemnities of judgment, for the punishing of such a manifest and provoking villany, that the Spirit of the Lord seemeth to place the high and singular praise of this action, I cannot but equally admire, how that any person, should either attribute it to an extraordinary command, or account it an Act of common obedience to Moses, or yet of ordinary jurisdiction.

3. I say, that although in certain particular cases, such as Abraham his stretching out his hand to slay his Son, the Israelits there borrowing to the spoiling of the Egyptians, and Samsons killing of himself with p. 387the Philistines, all obviously interfering with the general commands contained in the law, where an express warrant is not recorded, the samine may, and ought to be supposed; yet where the deed is in substance agreeable to the precept, and the apparent singularity of any circumstance remitigated by another extraordinary occurrent, and where the performance is expressly ascribed to the actors zeal or fortitude, and not the least mention made of any special command, there, to recurre to tacite warrants, is altogether groundless. If this the author of the Survey had adverted to, he could not in the pursuance of his alledgeance, that the soveraigne God can cross ordinary rules, and appoint some to execute his judgments extraordinarily, wherein they are not to be followed without the same special commission (a truth which we do not controvert) have thereto subjoined examples so widely different, as Moses his killing the Egyptian which having vengeance admixed over and above the quality of the Israelits defence, is by Scripture referred to an express warrant Act. 7. 24, 25. Ehud's killing of Eglon, which on the other hand was without all question lawful to any Israelite against such an oppressor, Elias his destroying of the fifties with fire from heaven, which no doubt doth not more upon the matter require, then by its extraordinary manner it is witnessed to have had an special command, his killing of Baal's Priests, which on the other part I do nothing question, to have been only a noble act of executing Gods judgment, which a wretched uxorious Prince fearing to do, the people themselves might lawfully have done: Abraham going to kill Issac, which is plainly and particularly commanded, David's ingaging in duell with Goliah as I judge, which any in the camp of Israel might laudably p. 388with the same permission have undertaken, and lastly Samson's killing (not murthering, as he inadvertently speaks) of the Philistines with himself, which for the reason above assigned did certainly proceed upon a particular license. But the Surveyer's design in this so inconsistent a mixture is evident, viz. that having premised so many, part pertinent, part impertinent examples to his position, he might with the lesse observation adde the Lords stirring up of Phineas as a suteable instance, whereas it is obvious, that the same is not more unlike to the cases of Abraham, Moses, Samson & Elias with the fifties, then it justly quadrats to that other of Elias against Baal's Priests, & both this & these of Ehud & David, are nothing referable to the ground he layeth down, but do plainly proceed by vertue only of general rules taking place in there respective exigences without the necessity (what ever message Ehud de facto had) of any special commission.

4. I say, that Phineas his fact, was indeed a stretch beyond the line of his ordinary vocation, but so far from importing upon this ground the necessity of a special warrant, that as the Scripture doth clearly impute this his transport to the rare measure of his zeal, inflaming him in a manner to the present execution of a just vengeance upon such a detestable abomination; so it doth no lesse evidently hold forth how that particular and extraordinary exigences de facto occurring, the very common principles of duty, may, without a special extraordinary warrant, carrie to singular performances. And thus we are arrived at the main point, whereunto this example of Phineas is by Naphtali applyed, and about which both the Surveyer, and you do raise such a noise, and yet in effect the matter doth contain no greater difficulty in thesi, then that which is fully satisfied and removed by the most p. 389common and ordinary distinction of a mans calling unto that which is proper and particular, whereunto in the ordinary course of things, he is regularly and commonly confined, and unto that which is general, which not being circumscribed by any particular rule, doth, from the common obligation of the end for which all particular stations are institute, in the clear exigence of an extraordinary incident according to the general rules of righteousnesse bind, to an agreeable practice. I know Naphtali in his tenderness to offend for preventing of mistakes, insinuates severall distinctions and subdistinctions, whereby an action heroick, and a call thereto, may be discerned from that which properly and strictly is termed extraordinary, and its call, and that the Surveyer in his rambling way, by proponing the distinction of acts heroical and extraordinary to consist in this, viz. that acts heroical do not deviat from the common rules of vertue, but differ only from its common acts quoad modum perfectiorem, whereas acts extraordinary go beyond ordinary rules and are founded upon special warrant, goes about to impugne Naphtali in that wherein they both agree. But seeing that all the difficulty of these distinctions, as I have said, is very easily and plainly resolved by these several aptitudes of a person in order to a commanded performance, which depending upon circumstances, may be thereby so diversified, that what in the ordinary and unperturbed condition of things would be accounted an excesse of our particular calling and an usurpation, in an e…aordinary occurrence becometh a necessary duty of our general calling, and seeing the certainty and usefulness of this distinction, according to the continual variety of humane affaires, may be undeniably instanced in thousands of experiences, and particularly in that more ready then regular concurrence, p. 390which we see practised in the case of fire, or any such surprising calamity, the more zealous then orderly interposition which all men would allow to a son, even in the presence of a righteous Magistrat, for preventing or staying a sudden outrage intended against his fathers person, that resentment of justus dolor, which the common law indulges to a husband against his wife and an adulterer found in the act in his own house, and in many such cases, I think, I say, that these things considered without pursuing any further inquiry, I may from the grounds already laid down fairly conclude, that as Phineas his fact was not extraordinary in respect of any special warrant, neither probable nor necessary in this subject, but a pure product of that large measure of holy zeal wherewith he was endued, and whereunto all men ought to aspire: so there may be certain exigences of the glory of God, which tristing with a suteable degree of the same zeall without waiting the consent of a godly, far more without regarding the opposition of an ungodly Magistrat, may, upon the general grounds and obligations to righteousnesse, lawfully provoke and excite to convenient action.

Now, if it be objected, that this conclusion being only general, allowing the power, but not defining what is the exigence requisite to its exercise, may more readily prove a snare and an offence, then conduce to any good purpose, It is answered 1. That seing my undertaking was, to vindicat the Scripture truth of Phineas his deed, recorded for our instruction, from mens mistakes, and Naphtali from their calumny, if I thence rationally elicite the inference made, the accidental hazard of mens misapplication, flowing from their own weakness and corruption, cannot more properly be charged upon Naphtali, p. 391then vponupon his Surveyer; but it is in effect an inconvenience, which all are concerned to explicate. 2. I freely acknowledge that such is the fervour of corrupt passion, far more rapid, almost in all, then the pure zeal of God is to be found active in any, that too much caution, tenderness and fear, can scarce be adhibite in a subject, wherein even the most warrantable provocation of holy zeal is ordinarily attended, with such a concurrence of self-interest and other carnal temptations, as it is impossible without the signal assistance of the Spirit of grace, to have its exercise, in any notable measure or manner, without the mixture of a sinful allay, beside the evil of ill example, whereunto, it may be very readily and most pernicio…sly drawn; and therefore seing the consideration, resulting from the concurrence of all circumstances, whereupon the right dignoscing of such deeds doth mostly depend, is oftentimes most difficult, and delicate, the more easie and safe course, and best use of this whole doctrine, is rather to give judgment upon a case of that nature, when actually existent, and its whole contexture exposed to certain examination, then to set down general rules directive of such practices, But 3. As the Lord hath delivered unto us the rules of righteousness, in themselves certain and evident, and absolutely comprehensive of all cases incident, so he, who knoweth and doth the same, is no doubt of a good understanding, and whose heart is sound in the Lords statutes, walking therein continually in fear, humility and uprightness, he walketh surely and shall not be aehamed; The Law of the Lord is perfect converting the soul, the testimonie of the Lord is sure, making wise the simple, the Statutes of the Lord are right, rejoycing the heart, the Commandment of the Lord is pure, enlightening the eyes. Here p. 392is the complete and fixed Rule, and who so taketh heed thereto diligently, in faith and fear, is not only fitted and prepared for all ordinary duty, but thorowly furnished unto all good works. It is true, that in all heroick, and more elevat acts, beside the rule and common vertue whence it flowes, we do find the exciting and impelling motions of the Spirit frequently mentioned, as customary and necessary thereto; but seing unto every righteous performance, the assistance of grace is requisite, and the impulse and excitation mentioned is nothing else but a greater measure of that assisting grace, which the extraordinariness of the case, and the difficulties therein occurring, do call for, and, at most, doth only determine to the species (as Lawyers speak) of the action; but it is not at all its rule and warrant, the interveening of such motions dot not alter the rule, or restrict its obligation, nor yet hinder the action so performed, to be to all an imitable example. That actions following from and depending upon special antecedent commands, which, for the most part, are singular in their matter, as well as in their manner, are not to be taken for examples, is very readily confessed: but that an extraordinary motion, first supposing duty, and in the next place only requisite and given because of some uneasiness in the execution, should restrict the duty in general to the person so gifted, when the same or the like measure of assisting grace is rather to be by all desired, is not at all agreeable. I say first, supposing duty; for, that great gi…ts, or strong impulses are not the rule of duty either under an ordinary or extraordinary exigence, much less do give men a call to go beyond the rules of their calling (as the Surveyer captiously alledgeth Naphtali to suggest) is by me heartily conceeded, as a very important point p. 393for clearing the truth which I maintain: That which only remains to be adverted to is, that although these singular motions and impulses be indeed subsequent & subservient, both to the rule of duty, & to a mans calling resulting therefrom, and from the circumstances wherein he is stated; yet, they seem to have such a peculiar determining influence in these heroick performances, as to the species of the action, that it is not so much the particular deed, that we are to heed for our imitation, as we are to emula… the grace and principle of zeal, which produceth it, and is therein so conspicuously relucent, for our upstirring to acts in like manner, as God shall give us the opportunity. From all which it is obvious, that as it is the opportunity, res facti, and the assistent motion of the Lord's Spirit, which chiefly do determine, by way of excitation, as to the particular species of an heroick enterprise; so, it is only from the known and immoveable Law of God, and the nature of the occasion, wherein the samine doth take place, & from which two our calling doth proceed, that the obligation of Phineas his deed, and of all other the like practices, doth descend, and according whereunto they are to be examined, and in their conformity thereto be proposed for imitation

These things then being thus explained, I shall take leave to lengthen this digression a little further, for the removing the Surveyer his calumnies and objections against Naphtali on this point. And first, he saith, That Naphtali by adducing the instance of Phineas, for the Patrociny of such, whom he would have esteemed, as having acted from the like warrant and principle, maketh every man judge in his own privat discretion, to fall in hand with such practices, and consequently giveth leave to all or any, upon pretense, or because p. 394he thinketh that Rulers have fallen into Apostasie, by any means to cut them off. But 1. if Phineas his fact be indeed such, and of use for imitation, as I have already proven, the perversness of the Surveyer's Malignity, is not so much levelled against Naphtali, as against the very Scriptures of truth, whence his doctrine is taken 2. Where doth Naphtali allow mens private judgment and discretion to be their warrant in such practices? That every man doth de facto judge, and practise according to his own private discretion, is indeed no more requisite to the procedure of rational agents, then, because of mans ignorance and corruption, it hath both in matters of this kinde, and all other matters of truth and righteousnesse, been the sad productive of many great inconveniences; and if, for such inconveniences, the sure rules of truth and righteousnesse must be altered, I am certain, as there is nothing truth, either in natures light or Scripture revelation, which hath, through mans abuse, produced so many and so sad evils, as that of the power of, and submission due to soveraignity, which almost every where, and in all ages hath been perverted unto tyranny and oppression, and, for one instance of disorder or sedition that, can be charged upon popular liberty, is attended with thousands of far greater extravagancies; so the Surveyer & his party of all men ought to be most sparing in the sophistry of such objections: but seing Naphtali alloweth no other judges de jure, save these unerring rules, which the Lord hath appointed, this fallacy which the Surveyer doth continually and most foolishly beat upon, thorow all his Survey, alledging still where Naph. alloweth to rational men a discerning facultie, (without which it is most certain, that nather reason nor morality can subsist) that therefore he doth set up this p. 395judgment of discretio… to be the only dictat of righteousnesse, is by that most notour and obvious distinction, of the last result of the practical judgment from the fixed rule of righteousnesse, unanswerably refuted, it being thereby manifest, that, as the former is, de facto, the necessary interveinent medium of application to every moral action; so, the later is that, by which, de jure, both the judgment it self, and the action thence ensuing, ought to be regula… and judged, and without either turning the use of our discerning, unto an implicite and stupid deference and submission, or exauctorating the rules of righteousnesse, by a lawless licentious liberty.

2. The Surveyer urgeth Naphtali with another calumny; and that is, That although Naphtali doth alledge, that he holdeth not such instances as that of Phineas for regular precedents, for all times and persons; yet he giveth no caution against the false pretense of heroical excitations, it is easie to raise the divell, but not so to lay him; if he could set down rules to bar a headie people from tumult and confusion, he would say something to satisfaction. But 1. Is not his declaring such instances to be no regular precedent, but restricting their imitation to the cases of extreme necessity, or the like manifest exigence, a very considerable caution. 2. Naphtali doth so plainly require, not only that the matter of the action be just and lawful, and of it self natively and really conducing to the glory of God, but, in an evident necessity, formally intended by the actor from a Spirit of holy Zeal, wrought and excited by the Lord, with whom is the residue of the Spirit, & who thereby breatheth upon people and persons, when and as he listeth, that I marvel how the Surveyer was not ashamed to contradict so clear an evidence… But if he say all these things may be pretended, where they p. 396are not, and for this there is no caution given. 'Tis answered, seing it is impossible to adhibite a better caution against hypocritical shewes, then the touchstone of truth, whereby they are to be tryed, and the abuse of lying pretensions is incident unto the most evident and certain duties, Naphtali, requiring truth and reality, and not admitting mens delusions, and imaginations, cannot be herewith justly charged; but, the truth is, the Surveyers whole representation of Naphtali in this matter is so foully calumnious, that, without following him further, I shall content my self briefly to review the objections, which he maketh against the doctrine delivered, anent the imitableness of Phineas his act, where finding himself caught by Scripture-evidence, how with disjointed reasons, and lame testimonies, he strangely tosseth and turneth himself for an issue, the impartial eye, in his eight particular Answers to Naphtali subjoined, will easily discern.

And. 1. He doubteth if Phineas was a private person, and thence doth groundlesly pretend the warrant of his ordinary calling, as to the fact controverted. 2. Departing from this, upon the supposition that he was a private person, he, without any reason, insinuateth from Moses his being present in that great assembly of the people, and his after-approving of the deed, that therefore it was done by his authority and command 3. He impertinently differenceth the case of Israels sin, from that of our present backsliding, whereas (waving the too manifest parity of our present open rebellion against the Lord, usurping his Kingdom, changing his ordinances, and filling the land both with the idolatry of poperie and all leudnesse, to the then horrible idolatry and villanous whoredome, wherein he places Israels sin) the main disparity of a then godly Magistrat, is Naph. undeniable advantage. 4. He falsly, p. 397and inconsistently with his former grounds, alledgeth, that Phineas acted by special commission, of which the Scripture is not only silent, but doth very significantly intimate the contrary, as we have heard. 5. He foolishly cautioneth, that actions specially warranted, are not for common rules, to which I freely adde, that not only such, but even these, which are special from the sole reason of their singular exigence, are not to be drawn to common example. 6. He needlesly quarrelleth, anent the distinction of Acts heroical and extraordinary, and misconstruing the Lords approbation of Phineas, Numb. 25. He plainly wresteth the elogie. Psal. 106. And that was counted unto him for righteousnesse, as if its emphasis were not the rare commendation of the deed, but that otherwise it might have been imputed to him for sin, unto an inconcludent inference of a special command and calling. 7. He calumniously asserteth, that Naphtali holds great gifts, and secret impulses to be a sufficient call for men to go beyond the ordinary rules, which God hath set to them in their callings, whereas, all we find in Naphtali is, that joyning a zealous excitation to the Lords command, in an exigence of extreme necessity, he thereof, for superabundance, maketh up a sufficient call to the heroick action thereon ensuing, And. 8. And lastly, he grosly perverteth the question, as if any of us did affirme, that we have warrant now to look for extraordinary persons, having Gods special and secret mandat to do works, which neither Reason nor Scripture do warrant, when, on the contrary, Naph. Labours mainly, to show, that even Phineas had no such character. Now that these are the Surveyers reflections upon this fact of Phineas, and this their successe, the perusal of his Papers with what I have here said doth aboundantly cleare.

p. 398It remains, in the next place, that I declare, how that, as Naphtali's doctrine, here vindicated, is by him only narrativè delivered from the records of our first Reformation; so, the samine is there truely and more fully to be found; and that Master Knox and our worthy Reformers were of the same opinion, as to the instance controverted, and from the ground thereof did give a resolution, in a case far more debatable, then that of Naphlali, the following passage may evence. In the year 1563 the Queen having emitted a proclamation against the Mass, and yet conniving thereat, and the Kingdom being visited by an universal death, which master Knox sayes, was for the idolatry of our wicked Rulers, and our ingratitude, that suffered them again to defile the land with that abomination, the brethren generally offended, determined to put to their own hands, and to punish, for example to others, and so they practised on some, and made intimation to the rest. The Queen offended here at, sendeth for Master Knox, and dealeth with him earnestly, to perswade the people, and principally the Genlemen of the West, not to put to their hands to punish papists. Master knox, on the other hand, exhorteth her to execute justice, which, if she omitted, he feared some would let the papists understand, that they should not be suffered so manifestly to offend without punishment. To this the Queen answereth, will yow allow …that they shall take my sword in their hand? Now observe his reply The sword of justice, Madam, is Gods, and is given to princes and rulers for one end, which if they transgress, sparing the wicked and oppressing the innocents, they, that in the fear of God execute judgment where God hath commanded, offend not God, although Kings do it not; nather yet sin they, that bridle kings to strike innocent men in their p. 399rage, the examples of Samuel s…aying Agag, Elias Jezabels Prophets, and Phineas, Zimri and Cozbi are evident. And so, Madam, your Majestie may see, that others then cheif magistrats have lawfully punished, and may punish, the crimes that God commands to be punished.

By which discourse it is evident, as the sun light, that Naphtali in place of being the broacher of this doctrine doth indeed come short of that, which Mr Knox hath long since asserted; it is true, in his conclusion he saith, others then chief Magistrats, & as if meaning by inferior thereafter subjoines, that by act of Parliament power is given to all judges, to search and punish mass-mongers and hearers; but seing the same is only spoken with an accomodation to the then case, and that both the grounds of Master Knox his reasoning, in this place, and his declared opinion, in his appellation & admonition to the commonalty, viz. that the punishing of idolatry and such crimes, as touch the majestie of God, doth not appertain to rulers only, but to the body of the people, and every member thereof, according to his vocation, and according to that possibility, which God doth minister, together with the manifest consequence of clear reason, give no lesse power to the people against subaltern then to subaltern against supreme magistrats,

I need not hereupon enlarge, far lesse to answer the Surveyers profane & inconsistent reflections upon these times: if the opposition then made to idolatrous and persecuting Rulers, had been indeed sedition or rebellion sinfully raised for some unjust cause extrinseck to the matter of religion, by our first Reformers, as many professors of that time were no dout too palpably guilty of sacriledge and self-seeking, there had been ground to have placed all into one category, and vindicate p. 400the Lords word from the sin of such instruments: but seing, the then-resistance was visibly made in the same Spirit, which, in the preceeding dispensation of and call to suffering, had so patiently and constantly endured firie and bloudy trialls, for the testimony of Jesus, and was carried on by these reformers, who continually testifying against the sacriledge and self-seeking mentioned, did from clear scripture-grounds, out of the manifest zeal of God, and for the maintenance of his Gospel, strenuously assert and promove these courses, it is certain, that their testimony is very significant, adding as much confirmation, as can be drawn from humane authority: and the Surveyers alleviating thereof, by alledging that our Lord was crucified by wicked hands, and yet the result was the worlds redemption, that reprobat ministers have saved their hearers, a leprous hand may sow good seed, and that heirs of glory may be gotten in bastard…, is not more impertinent from its non consequence, these works being manifestly evil, then wickedly contumelious and ungrate: but behold the instability of this double minded man, who having vented all this foul malice, against these doings of our first Reformers, subjoineth, let it be so, that much of their way was justificable upon the account of these motives, which then impelled them; yet how unlike was the case then, to what it is now, &c. Whereby it is evident, that it is neither Naphtali's principles, nor yet his doctrine concerning Phineas, but the Surveyers different present apprehension of the hypothesis & consequently the blindfolding charme of self-interest against the power of truth, that seduceth him and his accomplices to their absurd contradiction.

Having thus asserted Naphtali's doctrine against your maligne misrepresentation, it is time that I consider, p. 401what you objecte against him. And you …ay ransack all the Provincial letters, Escobar or the other pro…ane Casuists, you shall not find a more impious and detestable opinion among them, then this doctrine concerning private persons their punishing of crimes, in cas… of the supinnesse of the Magistrate.

But pray, Sir, 1. Wherefore do you enumerat the Provincial Letters, so elaboratly write against them, among other profane Casuists? This your escape, if designed, should be a bad reward for the Authors pains taken against that wicked School,

2. Though the assertion, as by you indefinitly laid down, be not a little invidious; yet seeing it is undeniable, that Phineas and Elias did, neither as Magistrats, whatever was their capacity, nor by special warrant, punish crimes and execute judgment; and that desperate disorders in the publick government, may, by the force of necessity, license to private persons, specially parents and masters, this power controverted, to affirme without exception that the doctrine concerning private persons their punishing of crimes, in case of the supinness of the Magistrate, is cursed, seemeth rather to be the effect of passion then of reason.

3. Divine impulses have been and are still casible, and that the Lord thereby, without the giving of any special commission, may stirre up to such an heroick act, as though necessarily debording from common methods, may not the less, in its whole tract and event, be attended with so peculiar a lustre and evidence of Gods approbation, as may even force from you an assent, notwithstanding that the deed can only be maintained by these general positions, which you seeme to disprove, is to me unquestionable. And therefore, your so severe disowning, p. 402without any reserve, of private persons their punishing of crimes, in case of the supinness of the Magistrate, excluding all possibility of divine excitations to that purpose, appeareth to be very precipitant. Are the contingencies of humane affaires, and their surprisals and pressures such as to move Kings and Princes on earth, over and above all fixed and regular courses, to define certain causes and occasions, Quando liceat unicuiqne sine judice se vindicare, velpublicā devotionem, & subjug are edicto quod serum esset punire judicio, it a ut cuncti, adversus latrones publicos, desertoresque militiae, jus sibi sciant, pro quiete communi, exercendae publicae ultionis, indultum: And if, in the far more pressing and conspicuous exigences of the glory of God, when Soul-murderers and Christ-deserters, are not only permitted but patronized, the Lord, in that case, animat private persons to heroick undertakings for his glory, when all other judgment faileth, shal the justifying of such practices, though otherwise countenanced by many undeniable testimonies, be exclaimed against as accursed doctrines? far be it from us, and all that love the Lords glory, and adore his soveraignity. I say, otherwise countenanced, &c. for that some men, under these collours, may pretend to the like warrant, when in reality they have it not, is indeed to be regreted, nay, that the present loose, and lewd practices of some, who most licentiously invade Conformists, under cloud of night, in their own houses, to no good purpose whatsomever, but to the great scandal of Religion and prejudice of the Countrey, are such as by many clear circumstances, are utterly to be condemned, whatever they may pretend, is, I hope, manifest without any observation, and needeth not any further caution.

p. 4034. If I may come a little nearer on this subject, wherein, I protest sincer…ly, I have no designe, but to vindicat the truth and wayes of the Lord, with all tenderness and fear, and with all due regard to the deceitfulness of humane passion and corruption, are there not many suppositions casible, wherein, to speake roundly & freely in the extreme pressure either of our own, or our neighbours interest in matter of life or estate, both you, and I, and all others, whatever be our shynesse in opinion, would have a clearnesse to act many things of the same nature with, or as important as the punishing of crimes, not only without, but even, in some cases, against the Magistrate: how can we then deny the like obligation and warrant to the highest and most important concernment of the glory of God, in its just and manifest exigence? Sir, I know that the wrath of man worketh not the righteousness of God: but, verily, when I reflect, how that in many cases relating to self, the most part of men, and even dissemblers in profession, are neverthelesse in practice firmly perswaded, and, in some cases, all without exception, are even in opinion most determined, as to their right and obligation of defence and resistance, And withall consider, that our love, which is certainly the foundation of this right and obligation, ought to be infinitly more intended toward God, then toward all things else, I cannot but wish, that both the perswasion and zeal of all men, in his matters, were accordingly proportional to their value: But oh! who is now on the Lords side? and who are they that aspire unto Levi's blessing, who said unto his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own Children?

5. Although the position be by you exhibited, in p. 404such a laxe Manner, as if, upon the emergencie of every crime, every private person were constitute the Magistrats overseer and exacter of his administrations, that you may the better load us with your forged absurdities; Yet Naphtali's doctrine above declared, over and above the just exigence required, is so clearly set down in the case only of gross and notorious backsliding and defection, countinanced or connived at by the Magistrate, wherein the concernment of Gods glory, and our call to assert the same, is far more discernable and manifest, then in the punishing of other crimes, that, I hope, I have said enough to cut off vain and impertinent cavillations. It is therefore certain, that though this doctrine concerning private persons their punishing of crimes, in case of the supinnesse of the Magistrate, in its undefined and uncautioned latitude, may be obnoxious to gross abuses, yet absolutely to deny the same, and thence to condemne not only many fair scripture-examples, but all heroick excitations, which, in their suteable exigences, are by a clear concurrence of circumstances manifestly demonstrate to be from the Spirit of God, as to the matter warranted by his command, and, in their manner dependent on his soveraignity, were most rigid and unjust,

But you go on and tell us, that what cursed effects this cursed doctrine produced, all the Nation saw, when in the sight of the Sun, a villain, with a pistol, invaded the persons of two of the fathers of the Church, and that in the chief …rect of our royall City What an empty pomp of words have we here to make out this cursed effect, a villain, fathers of the Church, chief str…et, royal City, big words indeed. Sir, the way to be just in your resentments, is first to be equal, and then I doubt, but if you have as much respect to our p. 405Lord Jesus, King over his Church, as you pretend to your fathers of the Church, that the wrongs and invasions by them villainously committed, with a high and insolent hand, in the sight of all the Nations, against his glory and prerogative, will not only make you give to them the epithet, wherewith you censure their invader, but account the effects of their wickednesse a hundred-fold more accursed: But lest I offend you by such extenuations I verily think, all circumstances considered, & their exigence duely ballanced, that the deed was rash, precipitant & of evil example; but wherefore accursed, since against such a sacrum caput, and a person self-devoted, upon whom and his associats, by executing justice, both our Rulers, and the whole Land, may so certainly consecrate themselves unto the Lord, that he might bestow a blessing upon us, I confesse I hesitate.

In the next place you adde, that though the providence of God sheilded one of your fathers to…ally from his fury, and preserved the life of the other, though with the losse (or rather disabling only) of his arm; yet his malice was not to be blamed, for that assassinations were only wanting to complete the parallel betwixt that Spirit and the Iesuits, which is indeed the same moving in different characters. But, seing you would appeare so accurate an observer of Providence, why do ye not also remember, how easily and safely the invader did escape? Surely whatever may be the moment of these circumstances of the sight of the Sun, and the chief street of our royal City, as to the aggravation for which you adduce them; yet, in order to this passage of the escape they are of a more important consideration to render it remarkable. If you say that eventual impunity, doth not argue innocency, the retorsion p. 406is so just and manifest against your reasoning from the Bishops their providential preservation, that I need not insist. But this was an assassination only wanting to complete the parallel betwixt that Spirit and the Iesuits, which is indeed the same moving in different characters. Sir, if I did intend the patrocinie of this fact, I could tell you. 1. That there can be no proper assassinat, without an interveening price, which in this case, you do not so much as alledge. 2. Admitting your meaning to be only of a deliberat insidiating murther, yet, I would have you to consider, that it is from the matter, and not from the manner that the guiltiness of many deeds, doth principally descend: For, as we must acknowledge the greatest villanies to have been sometimes perpetrat in forme of justice, so it cannot be denyed, that very eminent acts of righteousness have been performed without any legal process, as the deed of Phineas and the other examples above adduced, with many such like Histories that might be alledged, do plainly hold out; and really, when I consider but this one viz. how Saul's murthering of the Lords Priests, and Iehu his killing of the Priests of Baal; as to their summare manner of procedor, of so near alliance, nay, that this later hath plainly, in respect of the dissimulation used, a worse appearance then the former, I think this one reflection may direct you unto a more solid judgment in thir matters. 3. The Iesuits their mischievous plots, flowing from a pernicious principle, enslaving mens consciences to an implicite compliance to their dictats, without all regard to forms of justice, and being levelled against innocent persons, in order to their most wicked ends, and designes, are not only most remote, yea most opposite to Naphtali's doctrine, but nothing countenanced p. 407by this very fact wherewith you urge us. But having above, seriously disowned this rash and inconsiderat attempt, and already cleared, how that it is not only the matter, but the concurrence of circumstances, bearing such a pressing exigence, as either cannot be satisfied by, or needeth not to attend the ordinary course of law, which doth sustain their more singular and heroick attempts, your paralleling of that Spirit (of Naphtali's I suppose) so congruous both in principles and practice, unto undeniable scripture grounds and precedents, with that perverse and cruel one, working in the Iesuites, and making them to be the same moving in different characters, is like unto the rest of these bold and groundless calumnies, wherewith you study to reproach: However, it were to be wished, that you who, upon so unlikely grounds, have the confidence to draw parallels, were upon the other hand as ingenuous, as to consider these most certain and evident arguments of pride, violence, falshood & irreligion, whereby your prelatick Spirit doth discover it self, to be not only Jesuitick, but unquestionably Antichristian and diabolick.

Now in the close, and after having made it your work all along to brand any measure of zeal for God to be found amongst us, with the characters of a …our, unsociable, violent and cruel disposition, you adde, that you charge not this fact upon the party, but acknowledge that all of them abhorre it; but yet you subjoine, that, without all uncharitableness, you may charge it on the Author of Naphtali: And thus having before mentioned Naphtali, as one of their Books and Authors, at lest owned by them, the vanity and deceit of this your insinuation is too too palpable. But seing that which is crooked cannot be made streight, it shall suffice me to say, that, as I have p. 408evinced Naphtali's doctrine to be none other, then the just vindication of Phineas his practice copied from our first Reformers, and also shewed, that the fact, which you do here objecte, hath not thereon any rational dependence; so your particular charge, with all the foolish clamour of your party, upon this account, against Naphtali, doth not so much reflect upon him, as on Phineas, and the Holy Ghost by whom he was acted.

After this, you cause your N. C. complain, of your design, To make him regardlesse of the state of the Church, and neglective o… the interest of Christ, contrary to that tender aff…ction we ought to bear him, and the example of his Saints, and only after the manner o… Gallio's indiff…rency. And to this you Answer, That all things have two sides, and so this doctrine o… resignation, on the wrong side, seems like unconcerned stupidit…; and yet, rightly considered, it is one of the highest pieces o… Christianity. Whence you go …n, from the infinite Power, Goodnesse, and Wisdom of God, to reprove the …olly a…d pres…mption of anxiety, a…ent the Lords management o… matters, specially the conc…r…ments of his Church, and to perswade us to commit the …ame to him, and to rest securely on this, tha… all things cooperat &c. But still you say, We are to concerne our selves in the good of the Chur…h, as by fervent soliciting of …od in her behalf, w…ereby our zeal for God's glory, and charity to the Brethren are expressed; so by improving all opportunities of doing good in as for as we are called, upon all hazards: Yet, even in this, we are, with David, not to meddle, in matters too high for us, And with Paul, not… to s…retch our s…ves bey…nd …ur line: And with all not to let de…ecting melancholy possess our selves, contrary to the end and contrivance of Reli…ion, which is to beget in us …verla…ing joyes, which by such sorrows are mostly p. 409marred. Sir, I have set down this passage at large, not that I find in your answere abstractly considered, any error; seing it is very certain, that the wrongs done to these most dearly affecting concernes of God's Glory and his Churches welfare, ought not to be more tenderly afflicting, and powe…fully exciting to duties of prayer, and all righteous indeavours, then the Lords high and holy Soveraignity is both most strengthening to these duties, and comfortably exc…usive of all sinful anxiety and dejection, the heav…nly return made to our Lord, I have both glorified my Name, and will glori…y it again, doth abundantly hold out this consistency; and is so far from being contrary to a holy touching grief, upon that account, that on the other hand, you may find the necessary cercainty of God's Glory, the ground both of the earnest and assurance of our Lo…'s supplication, and of the comforting answere made to his troubled soul, whence it did proceed. But, that which I would enquire, is how you come to make such an answere to your N. C. challenge, which being very rational and sound, complaining only of a stupid misregard and profane indifferency, without the least …exure to the other extreame of sinful anxiety, had, in my thought, been better and more ingenuosly answered by a simple denial, then by your unnecessary cautions: To oppose one truth to another can have no innocent design: Nay, i… I may use your own maxime, that all things have two sides, I fear this your discourse prove also double faced, and that, under the colou… of excessive anxiety & dej…cting melancholy, you do indeed condemn that mean of a concerning solicitude for Gods Glory and his Churches wellfare, which you seem to allow, and by i…sinuating, joy to be the end and fruit of Relig…on, p. 410resolve all its seriousness into the indifferency objected.

But lest you judge this challenge, which is only an anticipation, to be want of charity, I proceed to what ensues, which is first your N. C's reply, to wit: That all this your preceeding discourse is still contrary to the holy men of God; the Psalms, Prophets, & Lamentations are full of sad complaints, and certainly a greater measure of zeal becomes the more clear manifestation of the love of God under the Gospel. And to that return which you give to it, running out upon the difference of the old and new dispensation, shewing forsooth, that outward desolations and losses, which under the former were curses and grievous, under the later are pronounced blessings and matter of joy, and so forth. What strange dealing and doctrine is this? Your N. C. tells you of the complainings and mournings of the holy Men of God in old times, for the desolation of Gods house, departing of his Glory, and the blasphemie of his Adversaries, Which I am certain every serious soul will take to be no other, then the same careful regard to the Glory of God, and the good of his Church, which just now we heard you approve, and is, no doubt, inseparable from the true Love and Zeal of God in all ages: But you, in your present Answere, would have these regretes to be only suteable to a carnal dispensation, and nothing agreeing to that of the Gospel. Now, if this be not a palpable discovery of your sinistrous design, let all men judge: Or if you think that I do wrest your words, do you, or any man els, make them pertinent, in any other sense, & I am content to bear the blame.

But neither is this your doctrine in it selfe more sound: You say, That outward desolations and afflictions, p. 411were of old, signes of Gods displeasure, & curses: but now they are pronounced and made blessings. Pray Sir, make you no distinction betwixt a sign of Gods displeasure, and a curse: Or do you think, that sufferings and afflictions, may not be, both signs of displeasure against sin, and yet profitable corrections, yea matter of joyous consolation in the event? Certainly, if you had consulted Scripture in this matter, you would have found, that, as the sufferings of Gods People under the New Testament: are accounted chastisements, and consequently signs of the Lords displeasure against sin, which thereto provokes; so, under the Old they were no less to be by them regarded, as the chastenings of a loving father, and the rebukes of love: But it seems you have forgotten the exhortation, which under both dispensations speaketh unto the Lords People, as unto children, My son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth the chasteneth and scourgeth every son whom he receiveth. Nay, blessed is the man whom thou chastenest, O Lord, and teachest out of thy law, being so plainly said of old… I wonder how you could lapse into thir mistakes. I grant that the Jewish dispensation is much countenanced by temporal promises, and that even the manner of divine service thereby appointed, did much depend upon their performance, Whereas that better Covenant being established upon better promises, is, in effect, so ordered, that afflictions and persecutions did and do tend rather to its advancement: But, if thence you conclude, either that the People of God in old times were to regard their sufferings, as they respected themselves, differently from what is commanded to, and commended in Christians, or that their complaints for the corrupted p. 412or suppressed Worship of God, and the departed Glory by reason of prevailing backsliding, or outward desolation, may not now under the Gospel, in the like calamities, be lawfully and laudably resumed, over and above your evil design mentioned, you bewray palpable ignorance.