The Peoples Right to Defend Themselves and their Covenanted Religion, Religious tract · Chapter 20

The Peoples Right to Defend Themselves and their Covenanted Religion · Religious tract · Chapter 20

p. 409CAP. XX.

The Surveyer's diſcourſe concerning the fact of Phineas examined.

THE Surveyer being good at weaving Spiders webs, whereby he would catch flees, but is not able to hold ſtronger bodyes, ſpends a whole Chapter on a diſcourſe in Naphtaly, obiter caſt in, rather to prevent an objection, by shewing what difficultyes ſuch behoved to meet with and roll our of his way, who would aſſert the utter unimitableneſſe of the fact of Phineas, in executing judgm. on the Iſraelitish Prince and his Midianitish whore, to ſtay the plague and Judgment of God, which was broken out on the whole congregation, becauſe of their defection to Midianitish whoredome and idolatry; then to aſſert any thing poſitively thereanent: & becauſe any who conſidereth the place, & ſeeth how little is there poſitively aſſerted, & how much is ſet foorth rather problematickly, and by way of doubt, will eaſily perceive that the Author's ſcope▪ was not ſuch as this perverſe ſcribler giveth it out to be, we might let it paſſe, eſpecially ſeing our cauſe doth not hang thereupon, but may ſtand, whatever be ſaid of that paſſage; yet leſt this Surveyer should glory Without ground, and become too too wiſe in his owne eyes, we muſt diſcover his folly in this his interpriſe.

Though he hath been at much Paines in this buſineſſe, probably becauſe it was his owne particular, to prevent, if he could, another shot, Which might come as near to his heart, as the laſt came to his hand, though not intentionally, but per accidens becauſe of ill company; yet, leſt he should think that vve Were ſtiring up any to the like interpriſe, vvhether againſt him, or any of his perjured fraternity, vvhom vve look upon as far belovv the indignation of any heroik perſon, vve shall not inſiſt on this, as vve have done on vvhat he hath ſaid in the foregoing Chapters, but shall curſorily run over vvhat he ſayeth to this purpoſe.

We grant that every man should walke in his owne calling with God, 1 Cor 7: ver. 20. and ſtudy to be quyet and do p. 410his owne buſineſſe, 1 Theſſ 4: ver. 11. But when He and his Party have perfidiouſly forſaken their calling, and have not loved the honour to be quyet to do their owne buſineſſe, but have ambitiouſly uſurped the honour and dignity of abjured prelacy, and become Lords and Councellers and Parliamentmen, and thereby brought the wrath of God upon the land, for our defection and Apoſtaſy, and are perſecuting all who will not hold them in their ſaddle, and bear up their rideing mantles, to the wronging of their owne ſouls and conſciences; other perſons muſt minde their general calling as Chriſtians and good Countreymen, and endeavour an averting of the wrath of God, and a ſetting on foot againe a work of reformation according to their power: Ay but ſayes he, [Satan can drive men under ſeveral colours of extreme neceſſity, lawfulneſſe of the matter of actions, the goodneſſe of ends and intentions, the want of others to do the work, and mens owne probable capacity to do it? to act ſuch things, whereof God will ſay I never required them at your hands.] Anſw. This is true, but what will he hence prove? Will he hence conclude that God may not animate ſome, to ſome rare enterpriſes, in a time of real extreame neceſſity, the matter of the action being unqueſtionably lawful, their ends and intentions really good and commendable, there being alſo a deficiency of others to do the work, and themſelves in ſome probable capacity for it? His conſequence will be denyed. [This vaine Orator Naphtaly (ſayes he) will have the inſtance of Phineas a precedent for any private perſons, (ſuch as lately did riſe) under colour of high pitches of zeal and fortitude, to execute juſtice on al powers and people of the land, as being fallen in ſuch a fearful Apoſtaſy, as (keeping the true Protestant Religion,) do vary from them, in the external ordering of the Miniſtry of the Church, and imbraceing that way and order, against which there is no command of Christ, yea for the conſonancy whereof to his word, much and very much may be ſayd, & hath been.] Anſ. He would fain mince the defection, vvhereof he and the reſt are guilty, and tell us that they keep the true proteſtant Religion; but hovv vve have heard before: and that all the difference is about an external ordering of the miniſtry of the Church, againſt which there is no command p. 411of Chriſt, and for which much may be ſaid, & hath been ſaid. But this is not the place to ſpeak of the abjured prelacy, occaſion may given further in his following part: only we would ſay that much more hath been ſaid againſt it, to shovv it utterly unlavvful, then he òr all his fraternity vvill be able to anſvvere: And unleſſe he prove it abſolutely neceſſary, and no other forme lavvful, vvhichwhich he dar not ſo much as undertake to prove, he shall never cleare the land of fearful Apoſtaſy and defection, in renunceing a Covenant ſvvorne by all ranks of people. And becauſe his feares are moſt about himſelf and other Apoſtates, he ſuppoſeth that that diſcourſe in Naphtaly is brought in of purpoſe to incite ſome to execute juſtice on him, and ſuch as he is; vvhereas any may ſee that it is caſt in among other things adduced to juſtify our firſt Reformers: And ſo timorous is he, that becauſe that fact of Phineas is not ſimply and poſitively declared not imitable, he thinks it is held forth as a precedent to incite: Whereby vve ſee vvhat an ill conſcience is. Ay but (ſayes he) [Though he turne himſelf Proteus. like into many shapes—he cannot put a ſufficient bar against confuſions under ſuch pretexts.] And vvho ſuch a Protëus as this Surveyer, and his fraternity, a company of baſe changelings: But thinks he it poſſible that any doctrine can be ſo clearly and diſtinctly aſſerted as none vvill ever abuſe to errour and confuſion? The Scripture is plaine enough againſt Lordly Prelates, and Covenant breaking, and yet we know how ſome can abuſe theſe truths of Scripture, to defend defectiion, and the overturning of the work of God in his Church, and ſo confound and overturne all. Thereafter he tells us, [That when this diſcourſe was first looked upon—men of judgement conſidered that as the former bloody inſurrections, were endeavoured to be juſtified by him, So he was laying downe grounds for ſome mercyleſſe Maſsacre, and horrid aſſaſſinations, on perſons in power and others—for now no man can have ſecurity of his life.] What theſe men of judgment could be, who could either ſuppoſe the former, if they conſidered the place where that diſcourſe ſtood; or could fear the later, if they conſidered the diſcourſe it ſelf, I cannot tell: But it is like, he and the reſt of the Apoſtates, are accounted the Men of p. 412judgment; & indeed as theſe might have fancyed the former, ſo they might have feared the later: for were this fact of Phineas aſſerted to be as much imitable as any other uncontrollable example in ſcripture, all perſons, notwithſtanding thereof, would have ſufficient ſecurity of their life, except ſuch as were guilty of dreadful apoſtacy, cauſing, the plague of God to break out upon the land: And we know the beſt examples may be abuſed. And therefore that which he ſayeth pag. 106: & 107. concerning Munſter madneſſe, and the Murtherers of the two Henries of France the 3. and 4. and the gunpouder Traitours, and Arthington Coppinger and Hacket in Queen Elizabeth's dayes, is nothing to the poynt: for neither heare we that any of theſe founded their actions upon Phineas's fact: and though they had done ſo, It would not have proved that it was not imitable, in any caſes: for why? Wicked Magiſtrates have perſecuted innocents, in all ages, shall therefore the examples of good Magiſtrates executing juſtice on wicked apoſtates, and flagitious perſones and idolaters, be declared altogether un-imitable, becauſe ſome corrupt Magiſtrates under that pretext abuſe that power, and perſecute ſuch as they should rather honour and highly reward? would not any body ſmile at ſuch a conſequence? And yet ſuch is his here. Let him make it to appear, that the matter of the actions of theſe perſons was lawful, and the neceſſity extreme, and the caſe was the ſame as to the deficiency of others to do the work, and that they were in a probable capacity to do it, & then he shall ſpeak more home to the caſe. He needs not tell his readers, Pag. 107. [That ſuch abhominable courſes carryed on under pretext of heroick motions, and rare exitations of the ſpirit, should make the fearers of God very cautelous against the principles of this Man, which lead this way.] For that man neither approveth theſe courſes, nor any ſuch like, nor doth his principles lead that way, whatever he imagine; nor doth he aſſert (as he alledgeth,) [that there needs no ſtanding upon an externall call, if men think they have his internal call to uſe the ſword for vengeance against Apostate Magiſtrates—and Reforme an Apostate Church, their zeal is a ſufficient call to riſe up in a Phineas like fortitude, without further,] p. 413as any vvill ſee vvho reads over that diſcourſe. Nor needeth he to ſay, [that if people be ſo principled, it were better living under the great Turk, where no man is to loſſe his life but by Law, then in Scotland,] For he doth not expoſe any to the fury of private perſons, who can pretend rare and heroick excitations of the Spirit to execute juſtice on men, when they think there is cauſe (as he ſuppoſeth in the following words) nor could he rationally be ſuppoſed to do ſo, though he had clearly and poſitively aſſerted that that fact of Phineas was, in all poynts & alwayes, imitable; far leſſe when he is loath to aſſert ſo much, as this Surveyer himſelf acknowledgeth in the following words, Pag. 108. confeſſing that he ſaid, we hold no ſuch inſtances as regular precedents for all times and perſons univerſally. What diſpleaſeth him then? [But where is (ſayes he) the caution that is put in against any that will pretend heroïcal excitations by the ſpirit, as a ſufficient cal: he hath opened a door but how will he cloſe it againe? Anſw. What could himſelf ſay more to bar a heady People from ſuch pretenſions of Phineas-like motions, then that it was not a regular precedent for all times and Perſons? Is it not poſſible (as hath been ſaid) yea and often ſeen, that the moſt cleare and approved examples have been abuſed? And what can be ſaid to this, but that ſuch muſt run their owne hazard and beare their owne guilt? God only can prevent all confuſion in all caſes. It is falſe which he addeth that [This man hath proclamed this libertiniſme to private perſons, upon pretence of heroïck excitations of Zeal &c. to riſe up againſt all powers above them; for they are made judges in their owne private diſcretion, when it is fit to fall in hand with ſuch irregular practices; and when it is that ſuch heröick excitations are upon their ſpirits, and when it is that matters are ſo far out of order that they cannot be amended without their violent interpoſeing, and pulling downe of powers: All this is referred to private perſons diſcretion.] Anſ. No ſuch thing is there ſaid, and Phineas inſtance will give ground for no ſuch thing, though it were preſſed as a moſt regular precedent. As we grant with him, that Quakers and Ranters, &c. may ſtart up, aud plead their impulſes, and that People (when they minde changes) will not want pretexts: But what ſayes that againſt the thing, ſeing the p. 414beſt things may be abuſed? Ay but Naphtaly (ſayes he) holds [That Magiſtrates when patroniſers of abhominations ought without doubt be ſuppreſſed by all meanes; ſo that if there be not probable capacity for armes, a dag or a dagger, a piſtol or a poiſoned poinard, a ſpanish fig or ſome ſecret applications, may do the buſineſſe with ſome great ones] Anſw. Naphtaly in the place cited Pag. 18. is ſpeaking of open idolatry, blaſphemy, perjury, venting and ſpreading of hereſy, and ſuch like abhominations, which being moſt dishonourable to God, & pernicious to all Commonwealths, ought, ſayes he, by all meanes to be ſuppreſſed, that is by all faire and poſſible meanes, for illud tantum poſſumus quod jure poſſumus, and ſo, had he not been too captious, be reaſon of (it is like) his green wound, he might have ſpared the reſt, and to his liturgical prayer following [That the life our dread Soveraigne may be bound up with the Lord his God in the b…undle of life, and alſo that the ſame great and good God may be a shield and buckler to his ſervants (who deſire in honouring of the King, to feare him the King of Kings above all) againſt the generation of Men of blood and violence.] We shall deſire him to add this Letany: from perjury, pride, profaneſse, blaſphemy, impenitency, atheiſme, and all manner of uncleanneſſe, good Lord deliver us and our King. And to prevent all theſe feares, let is Majeſty and other Magiſtrates, reforme their wayes, and turne to the Lord, and execute judgement on him and his complices, and all the reſt, who now pretend to honour the King, and to feare God, but in effect to deifie a creature and renunce their homage to the King of Kings, and ſo provoke him to deſtroy both them and their King, by their apoſtaſy and wicked defection, and that openly before men and Angels, as David hanged up the Sons of Saul before the ſun; and then they need not fear either dag or dagger, piſtol or poyſoned poinard, a ſpanish fig, nor any ſuch ſecret applications.

Thereafter Pag. 109. he comes more particularly to conſider that diſcourſe, and gives us there and in the following Pages 7. or 8. Anſwers The firſt is [That it is much doubted if Phineas was a meer private perſon, being the high Prieſts ſon, and a chief prieſt, and a Prince in his tribe Numb. 31: 6. Joſ. 22: 31, 32. p. 415one of the great Council Num. 1: 16. and 16: 2. who did in that diſmaltime, Numb. 25: 6, meet with Moſes the chief Magiſtrate to lament the ab hominable idolatry, and bodyly filthineſse committed at that time, and to conſult and adviſe, about the authoritative reſtraining of this wickedneſſe: In the mean time when the great council are humbled before the Lord, Zimri with his Midianitish woman, are in their very ſight going in to the tent, and Joſephus ſayes, that before Moſes and the Council, he juſtified the fact, and pleaded frowardly to have and retaine her. In this caſe of ſo effronted wickedneſse, Phineas then one of the congregation or great Council v. 6. roſe from among the congregation (or great Council which shewes he was ſitting amongſt them) & under the eye & knowledge and approbation of Moſes the ſupreame Magistrate, purſued them both to the tent, and thruſt them thorow.] Anſw. 1. Then it ſeemes this fact of Phineas was a laudable act of judice in a Magiſtrate, and ſo muſt be a precedent example for judges and Magiſtrates in all time coming, and by this example, any member of the Council might lawfully riſe up, and execute judgment on this wicked wreatch and his curſed fraternity, who have brought, by their apoſtaſy and defection from the Covenant and cauſe of God, the wrath and curſe of God upon the land. 2. That Phineas was the High Prieſt's ſone, we know; and that he was afterward High prieſt himſelf, is truth; but that he was at this time a publick Magiſtrate, or a member of the great Sanhedrin, we ſee not. It is true there were ſome Princes of the tribes, men of renowne Numb. 1. ver. 16. but he is not mentioned among thoſe; neither were theſe the great Sanhedrin. So theſe princes of the aſſembly Numb. 16: 2. were not the Sanhedrin, which did conſiſt but of 70 Members, Numb. 11. Nor was Phineas one of them. And that congregation of the children of Iſrael mentioned, Numb. 25: 6. amongſt whom Phineas was ver. 7. was not the Sanhedrin, which we never finde (as I remember) ſo called; but the whole body of the People, who were then mourning partly for the ſin commited, and partly for the execution, when the heads of the People vvere hanged up, and a thouſand moe killed by the judges, at Moſes his command: for Paul 1 Cor. 10: ver. 8. ſayes there died of the plague tvventy three p. 416thouſand, and here vve finde there fell in all tvventy foure thouſand. Againe it is remarkable that this ſingle act of Phineas in killing two perſons is ſo much rewarded and taken notice of by the Lord, yea more then the many who were killed by the judges ver. 5. So that it ſeemes he was no publick Magiſtrate: and that he did it with the approbation of Moſes, is probable; but that Moſeſ did command him, we ſee not; only we finde that the Zeal of God moved him, and therefore is he highly rewarded, though he was but the ſon of Eleazar the ſon of Aaron. Yea that which the Surveryer citeth out of Deodat rather confirmeth this, for Deodat calleth it an act of extraordinary zeal & motion of God's Spirit, and he addeth that Moſes the Supreme Magisſtrate did approve it; but what needed this, if he had been a Magiſtrate, ſeing there was a command given to the Magiſtrates ver. 5. and a command is more then an approbation, Aquinas and Gerhard call him, it is true, a judge, but we ſee no proof, unleſſe they could evince that he was a member of the Sanhedrin of which Gilleſpy ſpeaks in his Aarons rod. lib. I. c. I. The Dutch Annotat. on Pſal. 106: 31. Suppoſe him to have been no Magiſtrate, but ſay that this fact was beſide his ordinary calling.

His 2. anſwere is Pag. III. That ſuppoſe he had been a meer private perſon, yet it could prove nothing, becauſe he did it with the approbation and good liking of Moſeſ, and ſo he is but the executor of that unanimous ſentence. Anſw. But not only is this not written, but the ſcripture giveth another ground of his fact, then any warrand or command of Moſes: And ſo his anſwere in rebus facti, a non ſcripto ad non factum non valet conſequentia is not to the purpoſe. Now I ſay the ſcripture giveth another ground viz. his zeal for his God, which is not ſpoken of the other judges who ver. 5. were commanded of Moſes to execute judgment, yea that word Pſal. 106: 30. then stood up Phineas and executed judgment clearely hinteth at more then his being a meer ſatelles Magiſtratus, and the ample reward which was given him, and the Lord's counting it to him for righteouſneſſe, ſpeak ſome other thing, then that he had a call of the Magiſtrate, and was his executioner.

p. 417In the 3 place, he ſayes. [The caſes are different; for then was horrible idolatry and villanous whordome committed avowedly, and with a high hand, in the ſight of the Sun, and in way of open doing deſpite to God, but it is not ſo now.] Anſw. Prudence might have taught him to have concealed this, for it were eaſy to draw ſuch a parallel as would make him afrayed, if any did intend to follow that example: For I am ſure what ever he account of the preſent apoſtaſy, and how ever he mince it, as no doubt zimri would have minced his uncleanneſſe, when he juſtified the fact before the Council, as he told us Ioſephus ſaid; yet the apoſtaſy and perjury is open, avowed, abhominable and villanous, committed in the ſight of the Sun, in deſpite of God, and maintained as right and lawful, howbeit it be ſuch as the very heavens may be aſtonished at: For ſuch open, avovved, malapert vvickedneſſe, defection and perjury (all things conſidered) vvas never heard of in any generation. Hovv our reformation, aud confeſſion of faith is maintained, vve have heard; and albeit he make all the change to be only a change of the exterior forme of Church government, yet when he is before his judge, he shall finde in the cup of this iniquity, manifeſt & avowed perjury, overturning of the work of God, deſtroying of the intereſt of Chriſt, blaſphemy, near unto that unpardonable ſin (if not the very ſame,) in fathering the works of the right hand of the Moſt high, on Satan; open and avowed perſecution of godlineſſe; opening of a gap to all licentiouſneſſe, horrid iniquity, increaſe of idolatry; villanous and avowed whordome, Sodomy, atheiſme and devilry, and more wickedneſſe then tongue can tell, or pen can paint out, but is on clear record before the Lord.

4. (Sayes he) [Let it be ſo, that he was a meer private man, and had no warrand from the Supreame Magistrate to do what he did, his fact cannot warrand Men to attempt the doing of ſuch acts, unleſſe they can shew as good warr and and approbation from God as he could.] Anſw. That he had God's warrand and approbation vve do not doubt; but that it was ſuch an approbation as was peculiar to extraordinary un-imitable acts, is the thing in queſtion, p. 418we grant with him. That God is the Lord of all Magiſtrates, and of all men's lives, can (when it pleaſeth him) croſſe ordinary rules, and apppoynt ſome to execute his judgments extraordinariely, but the question is whether every thing, which the Surv. accounteth extraordinary, is ſo indeed. [He may (ſayes he) ſend Moſes to kill the Egyptian Eglon to kill Ehud (he should ſay Ehud to kill Eglon) Elias to destroy companyes of men with fire from heaven, or to kill Baal's Priests: He may command Abraham to kill his ſone Iſaac: he may excite David to a bloody duëel & Sampſon to murther himſelf.] Anſ. Will the Surveyer account theſe inſtances alike extraordinary and unimitable? Sure Royaliſts will think that Ehud's killing of Eglon may warrand any private perſon now, to kill a tyrant without title. But I lay more weight upon Iohn Knox his distinction in this matter, in his debate with Lithingtoun, hist. of reformation, Pag. 390. (edit in fol.) [And as touching (ſayes Mr. Knox) that ye alledge that the fact was extraordinary, & is not to be imitated. I ſay That it had the ground of God's ordinary judgement, which commandeth the Idolater to die the death: and therefore I yet againe affirme, that it is to be imitate of all these that preferre the true honour of the true worshipe and glory of God, to the affection of flesh, and wicked Princes.] and when Lithingtoun replyed. That we are not bound to follow extraordinary examples, unleſſe we have the like commandment and aſſurance (the ſame which this Surveyer ſayeth.) He anſwered [I grant if the example repugne to the law, as if an avaricious and deceitful man would borrow Silver; Rayment, or other Neceſſaryes from his Neighbour, and withhold the ſame, alledging that ſo he might do, and not offend God, becauſe the Iſraelites, at their departure out of Egypt, did so to the Egyptians, The example ſerved to no purpoſe, unleſſe that they could produce the like cauſe, and the like commandement, that the Iſraelites had: And that becauſe their fact repugned to this commandement of God Thou shall not ſteal: But where the example agrees with the law, and is, as it were, the execution of God's judgment, expreſsed within the ſame, I ſay that the example approved of God stands to us in place of a commandement; for as God, in his Nature is constant and immutable, ſo can he not condemne in the ages ſubſequent, that which he hath approved in his ſervants before us; but in his ſervants p. 419before us, he in his owne word confounds all such as crave further approbation of Gods will, then it already expreſsed within his ſcriptures; for Abraham ſaid, They have Moses and the Prophets &c. Even ſo I ſay, that ſuch as will not be taught what they ought to do by the commandement of God once given, and once put in practice, will not beleeve nor obey, albeit that God should ſend Angles from heaven to instruct that doctrine.] Now ſure I am this fact of Phineas was according to the law, and to the expreſſe minde of God, and why then might it not be imitated in the like caſe? what warrand, command nor commisſſion had Phineas which none now can expect? 1. (ſayes he) [He had the Motion and direction of God's Spirit, which was loco ſpecialis mandati.] Answ. We know men muſt need the Motions and directions of God's ſpirit to ordinary and allovved dutyes: Hovv shall theſe make this fact altogether un-imitable? It is true Calvin ſayeth it was ſingular and extraordinare motion, which may not be drawne to a common rule, but notwithſtanding thereof, I ſee not how it should be altogether un-imitable or uſeleſſe. But grant it were ſo, as Calvin ſayeth, unleſſe he ſay that it is never to be imitated, in no caſe, and that no ſuch thing is ever to be expected, which I ſuppose he will not ſay, how will he prevent confuſions thorow the abuſe of corrupt men, who can pretend as wel theſe ſingulare and extraordinare Motions, as the examples of Phineas? As for what he tells us Augustin and Bernard ſay of Samſon's caſe, is not to the poynt: Becauſe according to that ſolid diſtinction of Mr. Knox, that was contrare to an expreſſe law, Thou shall not kill, and ſuch alſo is the example of Abraham. 2. He tells us, That [Phineas had not only a large reward of his fact, Numb. 25: ver. 12, 13. but an ample approbation of it. Pſal. 106: sver. 31: it was accounted to him for righteouſneſſe. i. e. as a righteous action, both as to the intention of it (God's honour) and as to the ground and warrand of it (God's direction) God doth not approve or remuner at any action, which one way or other he doth not command.] Auſw. This is all granted; and as it ſayeth that Phineas was no publick perſon or Magiſtrate, otherwiſe there had been no doubt anent its being accounted to him for righteouſneſſe, though it had not been expreſly mentioned by the p. 420Spirit of God, for it ſayeth that sometimes private perſones are allowed of God, to do what he requireth in ordinary to be done by Magiſtrates. [There are none of theſe extraordinary actions (ſayes he) mentioned in Scripture, but either God's ſtirring up men to the ſame, or his approbation of the ſame, one way or other is noted: See Judg. 3: ver 10. and 5: ver. 7. and 10: ver. 23. and 3: ver. 9, 15. and 2: 16, 18.] Anſw. Will he ſay that all theſe instances were extraordinary and not imitable? Whence will Royaliſts then prove, that privaate persons may kill a Tyrant without title? And if they be not altogether unimitable, then the cauſe is here yeelded; for God may be ſaid to raiſe up, and to ſtir up Mens Spritis even to imitable actions; & ſo he hath given us no reaſon as yet to prove Phineas fact altogether unimitable; nor will the real rebukes, which he ſaith God gave the late riſers, proclame that they had not his approbation, unleſſe he ſay that God's approbation of actions must alwayes be interpreted by the event, which is not consonant to true Divinity.

In the 5. place he tells us, [That if once men come to preſſe the imitation of this instance, they must ſay, first, that even when the Magiſtrate is godly and zealous and willing to execute judgement, (as Moſes was) private perſsons may do it, and without any legal proceſſe, 2. goe to mens tents and chambers and stob them, and 3. that though ſuch things be done inconſulto pio Magiſtratu, yet the doer must not be challenged.] Answ. It will be sufficient if it be granted, when the caſe is every way the like, or whose: It is true, Moſes was not unwilling, but it is like at preſent in capacitated, through the want of aſſiſtence of inferiour Magiſtrates, many of whom were guilty, and many had been executed; and through grief, while lying mourning before the Lord. 2. There needed no legall proceſſe; for both the law and the ſentence was written with characters of blood upon the carcaſes of thouſands; & this Mans fact was notour and avowed, to all the Congregation. 3. He had the interpretative conſent of that pious Magiſtrate: why then may not the like be done in the like caſe, where the Ius, and the factum is as clear and undenyable as here, and the Magiſtrate, who should execute the ſentence is out of a preſent capacity, p. 421and the matter admitteth of no delay as here, (for till this was done, the plague was never ſtayed,) much more if he will not, and wrath is ſtill poured out from the Lord; and the Magiſtrate by his place is bound to aſſent, & approve of the thing. If such a fact were done in the like caſe, would any think that the perſon should be challenged and not rather approved by the Magiſtrate?

In the 6. Place he giveth us, the diſtinction betwixt extraordinary and heröical acts, telling us that a heroick act doth not deviat from the rule of a common vertue, but only proceeds from a more intenſe diſpoſition to a high pitch of vertue and of the acts thereof: But an extraordinary action goes beyond any ordinary rule of common reaſon or divine word, as that Abraham should kill his Sone Iſaac.] Answ. We shall not contend with him much about this, since he will grant that heroick actions are imitable, as not being contrary to a rule of common vertue; though extraordinary actions, which are rather contrary to the rule of common vertue, may not be imitated: And he hath not yet proved, neither can he prove that Phineas's fact was so far beyond any ordinary rule of common reaſon or divine word, as was that of Abraham, and the like. We shall grant with him. That [Extraordinary actions, are ſuch as are done upon ſpecial mandate of God, and are not within the compaſse of ordinary acts of obedience according to the rule, that is ſet.] And that [men may have heroick motions & actions within the bounds of an ordinary calling, as Luther had; as ſometimes, though they have an extraordinary calling, they may want heroical motions, as Peeter when he diſſembled. [But what ſayes this to Phine as his fact? [Phineas (ſayes he) had not only excitations of zeal and heröical motions, but (ſuppoſeing him a meer private person) he is to be looked upon as having extraordinary calling from God.] Answer. Doth this man give a diſtinct ſound? He complained of the Author of that diſcourſe concerning Phineas, that he turned himself Protëus.-like into many shapes, and we finde himself doing little better here: He dar not ſay positively whether he was a meer private perſon or not, but if he was ſuch, then the action was extraordinary; but what if he was not? Then the action was neither extraordinary nor heröical, and thus we p. 422are no wiſer then we were; for we know not what to make of the action; nor what to make of the perſon, but we muſt judge of the perſon by the action; And of the action by the perſon. That is to ſay, if he was a Magiſtrate then the action was ordinare, but if he was a private perſon then the action was extraordinary: and è contra, if the action was extraordinary, he was a private perſon, and if it was ordinare and imitable, Then he was a publick perſon. Is not this a ſingularly ſatisfactory way of anſwereing? But it is obſervable that he dar not here ſay that Phineas's fact was extraordinary, but that he is to be looked upon as having an extraordinary call, now a man may have an extraordinary call to an action imitable, as the Apoſtles had an extraordinary call to preach the Goſpel, and yet that action of theirs is imitable. But how proves he this extraordinary call? [It is (ſayes he) fully enough inſinuated both by God's approving and rewarding him Numb. 25. (and he rewards not our wil - ſervice, nor approves it, but what he hath enjoyned himſelf) and alſo by P ſal. 106. where it is ſaid Emphatically it was imputed to him for righteousneſſe: though judging according to ordinary Rules, it might be imputed to him for ſin (ſuppoſeing him for a meer private man) yet, having God's warrand, whoſe will is the rule of righteouſneſſe, the deed was imputed to him for righteouſneſſe] Anſw. It is true, God revvards not, nor approves not vvil-ſervice, yet he approves and revvards other actions, then ſuch as are extraordinary and not imitable. 2. God's imputing it unto him for rightoeuſneſse, ſayes clearly he vvas a private perſon, and that God accepted of his ſervice as a noble act of holy zeal for God and his glory, and rather ſpeakes out an encouragement to all, to do the like in the like caſe, then any extraordinary call he had, vvhichwhich none novv can expect.

Then in the 7 place he ſpeaks of Callings & ſayes that [Every calling a man hath to any work Muſt be either Mediate or immediate (there is no mids betwixt theſe two, as there is not between contradictories) if they be not called by the intervention of men, & their allowance, they muſt plead an immediat calling from God.] Anſ. Beacauſe I minde not to enter p. 423into a Logomachy, or debate about words, & tearmes; I would deſre him to tell me, what call men have to run together to extinguish a fire in a city, when the Magiſtrates through wickedneſſe or negligence will not, or do not, call People forth unto that work. They have not Man's call, nor have they an immediate call from heaven, and yet they have a lawful call from God, Nature and neceſſity, to ſave the city, their houſes, goods & little ones, from being burnt into ashes. And what ever name he give to this call, we will allow it to private perſons to defend Religion and a land form ruine and deſtruction, when Magiſtrates do not nor will not do their duty. And when men, whether out of ſecret impulſes, heroical motions, or out of meer ſenſe & conſcience of duty, do this, they do not deſert their owne calling and ſtate, like theſe ſpirits lud. ver. 6. Nor do they intrude upon the Magiſtrate's office, though they do materially that work for that exigent, which Magiſtrates by office were bound to do, being called thereto by God, by Nature, and the call of inevitable neceſſity, which knoweth no humane law, and to which ſome divine poſitive lawes will cede. But then he ſayes Pag. 115. [Why is not alſo ſufficient for the office of the Miniſtery without a call from men externally?] Anſw. And doth he think that neceſſity will not allow a man ſufficiently gifted and qualified to exerce that office without an externall call from men, in ſome caſes? What if a company of Men be caſt out on an iſland, having no correſpondence nor poſſibility of correſpondence with other places, whence they might have ſome lawfully called Miniſter; and there be one among them qualified for the work, might not he in that caſe think himſelf called of God to exerce that function? And when we grant this, we need not yeeld unto Anabaptiſts, Enthuſiaſts photinians, or the like, who are againſt an external call at any time, alledging that gifts are ſufficient [And (ſayes he) how shall be refuſe to admit women to Baptize Children in caſe of neceſſity?] Anſw. He shall not refuſe providing he shew the neceſſity, which he shall not be able to do unleſſe he turne Papiſt, and then he will imbrace the conſequent alſo, without our admiſſion.

p. 424In the 8 place he comes to tell us that [It is in vaine to ſay that God's hand is not shortened, &c. for our queſtion is not of that, but if now after the Canon of holy Scripture is perfected ſealed and conſigned, we have warrand to look for any extraordinary perſoſones, having Gods ſecret and ſpecial Mandates, to do works which any ordinary calling doth not intereſt them in?] Anſw. Prophecyes and predictions of future events, are not works, which any ordinary calling men have, by allowance and approbation of Men, according to the rules of common reaſon and the word, doth intereſt them in; and doth he think God's ſealing and perfecting the Canon of Scripture hath ſo bound him up, as that he will not, or cannot now give ſuch a Spirit unto any? 2. The queſtion rather is; Whether now when the Canon is ſealed and perfected, examples of Zeal and valiant acting for God and his glory, in times of corruption and wickneſſe, in actions not contrary to the Law of God, regiſtrated in Scripture, be not for our uſe and inſtruction, and imitable?

When Naphtaly wished that all God's People were as Phineas He concurreth with him [In wishing that they may be filled with zeal to his glory as Phineas was; but not that they should have the ſame exerciſe of zeal, unleſſe they could be certified of their warrand and calling to do ſo, as he was.] Anſ. That he was certified of his calling & warrand we doubt not, but that he had ſuch a call as no man now is capable of, is the queſtion; & he hath not yet cleared it. [The Apoſtles of Chriſt (ſayes he) are to us examples of zeal for God in their Miniſtery; but who will ſay that the acts which they Zealouſly did, by virtue of their extraordinary calling, as Peter's killing Ananias, are for our imitation.] Anſw. Peter killed Ananias and Sapphira by a power of miracles, which none now have. Phineas did not kill the Prince and his whore, by a power of miracles. Their examples are imitable according to our power and the exigence of the like neceſſity; and therefore Miniſters should novv out of zeal, uſe Church cenſures, againſt ſuch diſſemblers when diſcovered: And ſo we grant that to follow at the facts of them who have been truely Zealous for God, were indeed an evil Zeal, like the zeal of the Diſciples Luk. 9: ver. 54. and we shall willingly hearken p. 425to Peter Martyr's his words Loc. Com. Claſſ. 2. Cap. 9. and grant-that We muſt beware to confirme any thing which we vehemently and extraordinarily deſire by the exemple of predeceſſours. And that, when we attempt the doing of any thing contrary to ordinary commands of God, it is not enough to produce the example of others, but we muſt ſearch by what Spirit we are led, leſt under a ſpecious pretext we follow carnal affection and prudence. And yet ſay, that in ſome caſes private perſons may execute …udgement on Malefactors, after the example of the Prophet Elias killing Baals Prieſts, 1 King. 18. Which fact Peter Martyr in the ſame place, n. 4. defendeth thus [I ſay it was done by the Law of God: for Deut. 18. God decerned that the falſe Prophet should die, and Cap. 17. the ſame is ſaid of private Men and Women who would worshipe idols. But Cap. 13. not only is death threatened againſt a ſeduceing Prophet, but a command is added, that no man should ſpare his brethren, the Son of his Mother, nor his ſon or daughter, nor his deareſt or moſt intimate friends: Thirdly it is commanded that the whole city, when it becometh idolatrous should be cut off by fire & ſword: And Lev. 24. it is ſtatuted, that the blaſphemer should not live; to which we may adde the Law or equity of Taliation; for theſe Prophets of Baal cauſed Iezebel and Ahab kill the ſervants of the Lord.] He ſayes (it is true) that King Ahab being preſent did conſent, and did not withſtand; but we ſee nothing in the text shewing that the Prophet founded his fact upon that conſent. It is true, the King might have been ſo aſtonished by that prodigious ſight, that he durſt not ſpurne againſt the Prophet, and all the People: But that for all this, he gave any expreſſe command, either through fear, or deſire to have raine; or that the Prophet either ſought, or had his warrand and command for what he did, we ſee no ground for it in the text, More then Samuel had warrand of Saul when he killed Agag before his eyes, whom he should have killed himſelf according to the command of God.

p. 426Thus have I anſwered all which this pamphleter hath ſaid concerning Phineas his fact: for what followeth to the end of his pamplet, is not much to this matter, & hath been ſpoken to formerly: and though I have done ſo, I would not have the Reader to think, that I do look upon that example of Phineas as a binding precedent in all times to all perſons, unleſſe it be every way ſo circumſtantiated as it was then. And furder I ſuppoſe it will fully ſatiſfy this Surveyer and ſtope his Mouth abundantly, if I shall ſecure him from any ſuch dag or dagger. To which End, becauſe I can do no more, I do heartily wish, That none of God's People do in that manner defile their fingers on him or on any of his curſed fraternity, to whom God is reſerving (if they repent not) the vengeance of hell fire, and poſſibly a viſible ſtroke of juſtice on Earth, in a way which will be more to the glory of God, and to the ſatisfaction of all ſuch as love his cauſe and his comeing.