then if in their representative Assemblies one cannot act unless he be elected no more may any other But in Christian associations no one Father hath a greater priviledge to act in their Common-Councels then another Therefore if in their representative Conventions one cannot act unless he be elected no more may any other XLIX If in their representative Councels none hath more power to act then another unless he be elected then the pretended power of Kings and Lords spirituall and temporal to act by vertue of their own rights is not justifyable But in the representative Councels of associated beleeving Fathers none hath more power to act then another unless he be elected Therefore the pretended power of Kings and Lords spirituall and temporall to act in such Councels by vertue of their own rights is not justifiable L. If custome cannot destroy a right grounded upon an universall Law of God the the authority of the Fatherhood cannot be voided by any customary claimes But custome cannot destroy a right grounded upon an universall Law of God Mat. 15. 3. 4. 9. Therefore no customary claimes can make void the sole and independent authority of a Christian Fatherhood LI. If the government of a Christian Common-wealth be solely and independently in the Fatherhood then whosoever assumes a power in competition with the Common-councell of a beleeving Fatherhood usurps upon their authority and sins against Gods ordinance But the government of a Christian Commonwealth is solely and independently in the Fatherhood Therefore whosoever assumes a power in competition with them or with their representatives doth thereby sin against Gods ordinance LII If the Fatherhood of Christian associations have a sole and independent power and if it be a sin to usurp upon that authority then may the representative Trustees of the Fatherhood lawfully resist any such usurpation But the authority of the Fatherhood of associated Christians is sole and independent and it is a sin to usurp upon that authority Therefore any such usurpation may lawfully be resisted by the representative Trustees of the Fatherhood LIII If it be lawfully in the power of the representative Trustees of the Fatherhood to resist any such usurpation then they are bound in honour and religion not to suffer any to be competitors with them in government if they have a potency wherewith to oppose But it is lawfully in the power of the representative Trustees of the Fatherhood to resist any usurped power Therefore if they be in a condition to prevent it it stands not with their honour nor honesty to suffer any to be their competitors LIIII If the Trustees of the Fatherhood cannot in honor or honesty suffer any to be sharers with them in government they having a potency to oppose then had it been dishonest and dishonorable in the present Trustees of the Fatherhood to yield an inherent right in the Militia and Negative voice to a King in their power who had taken up Arms to maintain the incroachment But the Trustees of the Fatherhood cannot in honour or honesty suffer any to be sharers with them in government they being in an opposing condition Therefore had they yeelded an inherent right in the Militia and Negative voice to a King who had put the Nation to a vast expence in a war raised to maintain the incroachment they had neither done honestly nor honourably LV. If the supreme power be solely and independently in the Fatherhood and if their present Trustees did by their publique Remonstrances engage the people in a chargable war against the contrary pretences then if after the sword had determined the controversie they had yeelded up their sole and independent interests they might deservedly have been noted with the brand of infidelity to all succeeding generations But the supreme authority is solely and independently in the Fatherhood and their present Trustees had engaged the people in a chargeable war by their publique Remonstrances against the contrary pretensions Therefore they might deservedly have been noted with the ignominious brand of infidelity to all succeeding generations had they after the sword had determined the controversie yielded up any part of that sole and independent authority with which they were intrusted LVI If the Lawes now in being do not agree in all points with the Lawes of former ages then if the present Lawes be of any force it must necessarily be acknowledged that humane Lawes are alterable and repealable But the Lawes now in being do not agree in all points with the Lawes of former ages Therefore if the present Lawes be of any force it must be acknowledged that humane Lawes are alterable and repealeable LVII If humane National Lawes may lawfully be altered or repealed then they may be repealed or altered by that authority or the like to that by which they were or ought to have been made But it is lawful to alter or repeal any humane National Lawes Therefore they may be altered or repealed by that authority or the like to that by which they were or ought to have been made LVIII If humane Lawes may be altered or repealed by that authority or the like to that by which they were made then the Fatherhood of Christian associations may alter or repeale any municipal Lawes therein constituted But humane Lawes may be altered or repealed by that authority or the like to that by which they were or ought to have been made Therefore the municipal Lawes of Christian associations may be altered or repealed by the Fatherhood or their representatives LIX If humane Lawes may be altered or repealed by the Fatherhood and if Magistrates Parochial Provincial and Monarchical be of humane institution then any such Magistrates may be outed of their authority by an act of the Fatherhood either personally or representatively assembled But municipal Lawes may be altered or repealed by the Fatherhood and all such Magistrates be of humane institution Therefore any such Magistrates may be outed of their authority by an act of the Fatherhood whether personally or representatively assembled LX. If in the English Nation there hath been at one and the same time many Kings independent one of another from whom the last Kings could not derive any interest then to make out a justifiable title to the late Kings it must bee confessed that Kings may be deposed But in the English Nation there hath beene at one and the same time many Kings independent one of another from whom the last Kings could not derive any interest Therefore the title of the late Kings was invalid unless Kings may lawfully be deposed LXI If before association the Fathers of a Christian Commonwealth were equally independent then after association they are equally obliged to submit to the Lawes therein constituted But before association the Fathers of a Christian Commonwealth were equally independent Therefore being associated they are equally bound to submit to the Lawes therein constituted LXII If the members of a Commonwealth be equally bound to submit to the Lawes
the ordinance to restraine either Kings or Bishops from exercising what power and over what people they please nor any thing to prohibit the people from having as many or as few and what persons they please to be their Kings or Bishops Therefore the doctrine of divine ordination is impertinent and not consistent with prudentiall and peaceable principles IX If the Ceremoniall Law be abolished and whatsoever was derived from that Law lost its efficacy when that was abrogated then all formes of government constituted by that Law did determine with it But the Ceremoniall Law is abrogated and whatsoever was derived from that Law lost its efficacy when that was abolished Therefore all formes of government constituted by that Law are now determined X. If neither before the Ceremoniall Law was constituted nor after it was abolished God did prescribe the Lawes or any set forme of government by which and none other he would have all associated people unalterably governed then is there not now remaining any municipall Lawes or forme of nationall government of an immediate divine institution But neither before that Law was instituted nor after it was abrogated did God prescribe any such Lawes or forme of government Therefore no such Lawes or forme of government are now of an immediate divine institution XI If after the abolition of the Ceremoniall Law no people were confined by God to any positive and known forme of Polity then after that Law was abrogated the fathers of families were not restrained by God of any part of those rights which were due to them before that Law was in force But after the abolition of the Ceremoniall Law no people were confined by God to any positive and known forme of Polity Therefore after that Law was abrogated the primitive rights of the Fatherhood might revert to them notwithstanding any ordinance of God to the contrary XII If in the Gospell all those who are subordinate to the Father of a family be commanded to obey him in every thing then Christianity doth not abridge a Father of any part of his primitive Prerogative But all those who are subordinate to the Father of a family are commanded in the Gospell to obey him in every thing Eph. 5. 24. Colo. 3. 20 22. Therefore a Father of a family loseth nothing of his primitive Prerogative by being converted to the faith XIII If meerly by the donation of the graces of the spirit no Father hath a more particular priviledge or prerogative then another then no Christian Father hath more right then another to a gubernative superiority by divine dispensation But no Father hath meerly by the donation of the graces of the spirit a more particular priviledge or prerogative then another Therefore upon that account no Father hath by divine dispensation more right then another to a gubernative superiority XIV If beleeving Fathers have from God an equall sole and independent power both by grace and nature then no man hath a power to compell them to associate in government or being associated to impose upon them in causes either Civill or Ecclesiasticall But beleeving Fathers have from God an equall sole and independent power both by grace and nature Therefore no man hath authority to compell them to associate in government or being associated to impose upon them in causes either Civill or Ecclesiasticall XV. If no man have a power to impose upon beleeving Fathers or to compell them to associate in government then may such fathers retaine their native freedome and independency in all causes as well Civill as Ecclesiasticall But no man hath by divine right a power to impose upon heleeving Fathers or to compell them to associate Therefore such Fathers may continue free and independent in both the said causes XVI If the preservation of peace and propriety be the proper end of all nationall government and if beleeving fathers have a right to preserve their own freedome against an obtruded power then is it necessary that in all Christian associations government be so constituted that the subordinate Fathers may be convinced of the lawfulness of the power and personall calling of their Magistrates But the preservation of peace and propriety is the proper end of all nation all government and beleeving Fathers have a right to preserve their own freedome against an obtruded power Therefore it is necessary that in all Christian associations government be so constituted that the subordinate Fathers may be convinced of the lawfulness of the power and personall calling of their Magistrates XVII If Magistrates may sin by usurping upon those over whom they have no warrantable jurisdiction then some rule is necessary by which they may infallibly know as well to what people as to what dispensations their authority may lawfully be extended But Magistrates may sinne by usurping upon those over whom they have no warrantable jurisdiction Therefore some rule is necessary by which they may infallibly know as well to what dispensations as over what people their authority may lawfully be extended XVIII If in a Christian Commonwealth neither parochiall provinciall or Monarchicall Magistrates can be known or distinguished in their persons or power by the Law of God then subordinates cannot be convinced of the lawfulness of their personall calling and power by any divine directory But in a Christian Commonwealth neither Parochiall Provinciall or Monarchicall Magistrates can be known or distinguished in their persons or power by the Law of God Therefore by a divine directory subordinates cannot be convinced of the lawfulness of the personall calling and power of any such Magigistrates XIX If God hath no where intailed the Government of many families upon the eldest Son of the precedent governour and if the Crown of Jsrael did not descend in a right line by priority of bloud then is there not either a divine precent or president to justifie a claime to Magistracy by hereditary succession But neither hath God intayled the government of many families upon the eldest Sonne of the precedent governor nor did the Crowne of Israel descend in a right line by priority of bloud Therefore he that claimes a Crown by succession wil never be able to make out a good Title by the bare plea of a divine Charter XX. If the jurisdiction of Augustus Caesar did extend to the whole known world then if government ought to be hereditarily monarchicall no Nation of the world can at this day be under any known lawfull Monarchicall authority But the whole known world was under the jurisdiction of Augustus Caesar Luke 2. 1. Therefore the severall Nations of the world cannot at this day be under any known lawfull authority if God hath appointed government to be hereditarily Monarchicall XXI If the last line of English Kings did derive their title to the Crown from Conquest and if there were any Kings in England before them then if the Crowns of Kings ought by the ordinance of God to descend to their next legitimate heirs the title of the
last Kings was invalid But the last line of English Kings did derive their title to the Crown from Conquest and there were Kings in England before them Therefore if the Crownes of Kings ought by Gods ordinance to descend in a right line to their next legitimate heirs the title of the last Kings was usurped and whatsoever any of them acted as Kings was unlawfull and is voydable XXII If the limits and precincts of no such Magistrates are laid out by any divine boundaries then can they not infallibly know of what people they respectively may lawfully take cognisance by any theologicall dispensatory But the limits and precincts of no such Magistrates are laid out by divine boundaries Therefore of what people they respective may lawfully take cognisance is not determinable by Theology XXIII If no such Magistrates be distinguishable in their persons power or precincts by any divine directory then neither Magistrates nor Subordinates can bee convinced of their reciprocall allegeance but by some humane demonstration But no such Magistrates are distinguishable in their persons power or precincts by any divine directory Therefore neither Parochiall Provinciall or Monarchicall Magistrates nor their Subordinates can be convinced of their reciprocall allegeance but by some humane demonstration XXIV If it be a humane Law only by which the persons power and precincts of all such Magistrates are known and distinguished so as to create a mutuall allegeance between them and their Subordinates then no such allegeance can be created unless some knowne persons have a lawfull power to make Lawes But it is a humane Law onely by which such persons are so distinguished as to create a mutuall allegeance Therefore unless some known persons have a lawfull power to make Lawes no such allegeance can be created XXV If no man be bound to submit to such Lawes as are constituted by an obtruded power then the Law-makers ought to have a known lawfull power over that whole community to which they pretend a power of giving Lawes But n o man is bound to submit to Lawes constituted by an obtruded power Therefore the Law-makers ought to have a known lawful power over the whole Community XXVI If the Authority of the Law makers ought to extend lawfully to the whole Community then it must be such as relating to all doth not thereby infringe any known Law of God But their Authority by whom Lawes are made ought to extend lawfully to the whole Community Therefore it must be such as relating to all no divine Law is thereby infringed XXVII If the Law makers Authority ought to be such as doth not infringe any known Law of God and if originally the paternal jurisdiction be by divine right sole and independent then in believing associations none have a justifiable and satisfactory calling to make Laws and constitute publique Magistrates either Civil or Ecclesiastical but the fathers of families or some deputed by them But the Authority of Law-makers must be such as doth not trespasse upon any known Law of God and the paternal Prerogative is sole and independent Therefore none have a warrantable power to give Lawes or impose Magistrates either Civil or Ecclesiastical upon believing associates but the fatherhood or their deputies XXVIII If the Magistratical power neither of Kings Priests or Judges of Israel did consist in making but in declaring Law then as they were Kings Priests and Judges they had no Legislative Authority But the Magistratical power neither of Kings Priests or Judges of Israel did consist in making but in declaring Law Therefore they had not any Legislative Authority belonging to them as they were either Kings Priests or Judges XXIX If neither the Kings Priests or Judges of Israel had a Legislative power appending to their offices and if there be no Law of God that giveth such power to such officers then neither Kings Priests or Judges have by divine right a Legislative power in respect of their offices But neither the Kings Priests or Judges of that Nation had a Legislative power appending to their offices nor is there any Law of God that giveth such power to such Magistrates Therefore by divine right neither Kings Priests or Judge have a Legislative power by vertue of any of their offices XXX If in Christian associations none have a warrantable and satisfactory calling to make Lawes or constitute publique Magistrates of any sort whatsoever but the fathers themselves or some deputed by them then the Authority of the fatherhood of associated Christians either persoually or representatively assembled is sole independent and supreme in all causes as well Civil as Ecclesiastical But in Christian associations none have a warrantable and satisfactory calling to make Lawes or constitute publick Magistrates of any sort whatsoever but the fathers themselves or some deputed by them Therefore the Authority of the fatherhood of associated Christians either personally or representatively assembled is sole independent and supreme in all causes as well Ecclesiastical as Civil XXXI If it be not discernable who amongst the individual members of a Christian Common-wealth is more particularly inspired with the gifts of the Spirit then another then in such associations the gifts of the Spirit are not convincing evidence of the lawful calling of any Magistrates But it is not discernable who amongst the individual members of a Christian Common-wealth is more particularly inspired with the gifts of the spirit then another Therefore the gifts of the Spirit are not competent to distinguish who in such associations ought to be Magistrates and who subordinates XXXII If in the associations of believers the gifts of the Spirit be not competent whereby to determine who ought therein to be Magistrates then is there no other way to distinguish between Magistrates and subordinates but by the rule of Nature or consent But in the associations of believers the gifts of the Spirit are not competent whereby to determine who ought therein to be Magistrates Therefore there is no other way to distinguish between Magistrates and subordinates in such associations but by the rule of Nature or Consent XXXIII If the Magistrates of a Christian Comonwealth are no other way distinguishable from subordinates but by the rule of Nature or Consent then the Government of Christian associations falls wholly under a natural and prudential speculation But the Magistrates of a Christian association are no other way distinguishable from subordinates but by the rule of Nature or Consent Therefore the Government of a Christian Commonwealth falls altogether under a natural and prudential speculation XXXIV If the Government of a Christian Commonwealth falls wholly under a natural and prudential speculation then they who are of the Ministerial function have not therein any singular priviledge to a gubernative power by divine dispensation But the Government of a Christian Commonwealth hath its form and being meerly from prudence and Nature Therefore they who are of the Ministerial function have therein no singular right to a gubernative power by divine
dispensation XXXV If no Christian Father be prohibited the Graces of the Spirit or before association forbidden by God to exercise the Ministerial function in his own family then after association they have an equal liberty to officiate therein notwithstanding any divine prohibition But no Christian Father is prohibited the Graces of the Spirit or before association forbidden to exercise the Ministerial function in his own family Therefore notwithstanding any divine prohibition they have after association an equal liberty of officiating therein XXXVI If after association the believing fathers of Christian families have an equall liberty to officiate in the Ministerial function then in a Christian Commonwealth the personal calling to the Ministerial office proceeds not from divine inauguration But after association the associated believing fathers of Christian families have an equal power to officiate in the Ministerial function notwithstanding any divine prohibition Therefore the persoual calling to the publike Ministerial office must necessarily proceed from politick and prudential considerations XXXVII If in a Christian Commonwealth the personal disposing of the Ministerial office be from humane institution and if believing fathers have originally an equal disciplinary power then meerly the calling to the Ministerial office cannot make a justifiable claim to a disciplinary Authority But in such a Commonwealth the personal calling to the Ministerial office is from humane institution and believing fathers have originally an equal disciplinary power Therefore a claim to a disciplinary Authority cannot be made good meerly by the calling to the Ministerial office XXXVIII If the Apostles thought it not reasonable that they should be obstructed in executing their Ministerial office by regulating the distribution of publike Almes to distressed Christian widdowes and if nothing belonging to discipline agrees better with the preaching of the Gospel then the duties of Charity then a reason will be hardly found why they who are set apart for Doctrine must therefore necessarily have to do with discipline But the Apostles thought it not reasonable that they should be hindered in their Ministerial employment by regulating the distribution of publike Almes to distressed widowes and nothing belonging to discipline agrees better with the drofession of a Minister of the Gospel then the duties of charity Act. 6. 2. Therefore an Apostolical reason is not to be found why the Ministers of the Gospel must necessarily be Magistrates in office XXXIX If they who are Ministers in office have not thereby any priviledge to be Magistrates in office then the Episcopal office is not inseparably annsxed to the Ministerial function But ehey who are Ministers in office have not thereby any priviledge to be Magistrates in office Therefore I cannot conceive it to be any profanation of the office should some Lay-Elders be appointed to supply the places of such Bishops as were in the Churches of the primitive Christians XL. If the Faith of the primitive Christians was the onely cause why that polity which they had peculiar to themselves was accounted holy then is there no cause why some part of the polity of associated believing families should be esteemed more or lesse holy then some other But the Faith of the primitive Christians was that alone for which the polity which they had peculiar to themselves was accounted holy Therefore there is no cause why the polity of believing associates should be esteemed more or lesse holy in one part then in another XLI If it be through Faith onely that holinesse be imputed to man by God and if wheresoever Faith is there holinesse be imputed then sanctimony is not to be attributed more to one believing member of a Christian association then to another But it is through Faith onely that holinesse is imputed to man by God and wheresoever Faith is there holinesse is imputed Therefore sanctimony is not to be attributed more to one believing member of a Christian Commonwealth then to another XLII If holinesse be an attribute belonging as well to all as to any believers and to every part as well as to any part of the polity of believing associates then the native power of a believing Fatherhood is not made lesse by a pretended personal or political holinesse But holinesse is an attribute belonging as well to all as to any believers and to every part as well as to any part of the polity of believing associates Therefore a pretended personal or political holinesse cannot take away the native power of a believing Fatherhood XLIII If the authority of a Christian Common-wealth be solely and independently in the Fatherhood and if lawfull authority ought to be obeyed then ought communicated Christians to subscribe wholly to that polity which is constituted by the Fatherhood whether personally or electively congregated But the authority of a Christian Common-wealth is solely and independently in the Fatherhood and lawful authority ought not to be disobeyed Therefore communicated Christians are religiously bound to subscribe wholly to that polity which is constituted by the authority of the Fatherhood XLIIII If the Fatherhood of associated Christians have a right of power sole independent and extendable to the whole Community then is it no more lawful for any member therein associated to appeale from their determinations to his own judgement or to a forraign Judicatory in matters tending to publike uniform worship then in those which tend to the persecution of peace and prosperity But the authority of the Fatherhood of associated Christians is sole independent and extendably to the whole Community Therefore it is as unlawful for any associated member thereof to appeal from their determinations to his own judgement or to a forraign Judicatory in matters tending to publike uniform worship as in those which tend to the preservation of peace and propriety XLV If the authority of the Fatherhood be sole and independent in all causes then no forraign power can assume a jurisdiction over any member of a Christian association without sin Bue the authority of the Fatherhood is sole and independent in all causes Therefore it is a sin for any forraign power to assume a jurisdiction over any member of a Christian association XLVI If no forraign power can assume a jurisdiction over any associated members of a Christian Commonwealth without sin then the pretended Roman Hierarchy is a sinful usurpation But no forraign power can assume a jurisdiction over any associated members of a Christian Commonwealth without sin Therefore the pretended universal Roman Hierarchy is usurpatious and unlawful XLVII If the paternal authority be sole equal and independent then none hath by his own right a preheminence above another to act in their National Councels But the paternal authority is originally sole equal and independent Therefore in a Christian Commonwealth no Father hath by his own right more or lesse power then another to act in their National Assemblies XLVIII If in the associations of believing Fathers no Father hath a greater priviledge then another to act in their National Conventions
therein constituted then although the collective body of the Fatherhood be independent yet independency ceaseth as to any individuall Member But the Members of a Commonwealth are equally bound to submit to the Lawes therein constituted Therefore as to any individuall Members of a Commonwealth independency ceaseth after association LXIII If every individuall Member of a Common-wealth be equally lyable to the penalties of the Lawes therein constituted then for the same cause that any one may be put to death for the same may any other But every individual member of a Common-wealth is equally lyable to the Lawes therein constituted Therefore for the same cause that any one may be put to death for the same may any other LXIV If the Lawmaker may decree him to death who acts any thing by which the established government of a Commonwealth may be indangered and if the legislative power be solely in the Fatherhood then much more may they order him to death who acts any thing destructive to that authority by which only such government can be established But Lawmakers may decree him to death who acts any thing by which the established government of a Commonwealth may be indangered and the legislative power is solely in the Fatherhood Therefore much more may they order him to death by whom anything is acted destructive to that authority by which onely such government can be established LXV If the setting up of the Kings of Israel is not so clearely approved by God as the punishing of their offending Kings by death then it is more reasonable to conclude from what was demonstrated by God to that Nation that offending Kings ought to be punished then that the setting up of Kings is necessarily injoyned But the setting up of Kings hath not so cleare an approbation from God in that Nation as the punishing of their offending Kings 2 Kings 9. ch 2 Kings 10. 30. Therefore from what was demonstrated by God to the children of Israel it is more reasonable to conclude that peccant Kings ought to be punished then that all Nations ought to be governed by Kings LXVI If by the gifts of grace and nature the Fatherhood of a Christian association have from God a sole independent and supreme authority and if a Christian Fatherhood Eldership and Presbytery do signifie all one and the same thing then in such associations Presbyterian Government instituted by God is not to be found but iu the personal or representative Assembly of the Fatherhood But by the gifts of Grace and Nature the Fatherhood of a Christian association hath from God a sole independent and supreme authority and a Christian Fatherhood Eldership and Presbytery do signifie all one the same thing Therefore unlesse it be in the personal or representative Assembly of the Fatherhood Presbyterian Government instituted by God is not to be found in a Christian Commonwealth and they who pretending for Presbyterian Government do quarrel with the representative Assembly of the Fatherhood do contend with that for which they seem to contend LXVII If in the established Government of a populous Commonwealth it be prudentially necessary that there be Governours of different qualifications to whom those who are subordinate ought to be in subjection and if where such Governours are there necessarily must be priority and inferiority and degrees of both then in such a Commonwealth the native parity and equality of the individual subordinate members must be superceded But in the established government of a populous Commonwealth it is prudentially necessary that there be Governours of different qualifications to whom those who are subordinate ought to be in subjection and wheresoever such Governours are there necessarily must be priority and inferiority and degrees of both Therefore the parity and equality of the individual subordinate members must necessarily be superceded in the established Government of of a populous Commonwealth LXVIII If the Fatherhood of a Christian Association hath from God by the gifts of Grace and Nature a sole and independent power in all causes as well spiritual as temporal then all Oathes and Covenants destructive to their interests are sinful and void But the Fatherhood of a Christian Common-wealth hath from God by the gifts of Grace and Nature a sole and independent power in all causes as well Ecclesiastical as Civil Therefore all such oaths and covenants are sinful and void as are destructive to their interests LXIX If it be inconsistent with the paternal Prerogative to have sharers with them in government then if any member of a christian association do voluntarily vow allegeance to any other power be it forraign or domestique his vow is sinful and the covenant void But it is inconsistent with the paternal Prerogative to have sharers with them in government Therefore if any member of a Christian association do vow allegeance to any other power be it forraine or domestique his vow is sinfull and the covenant void LXX If nationall Covenants be grounded upon a humane Law and if the supreame legislative power ought to be obeyed as well in their abrogating as in their making of Lawes then if the Law upon which a Covenant is grounded be taken away the Covenant loseth its force But nationall Covenants are grounded upon a humane Law and the supreme legislative power ought to be obeyed as well in their abrogating as in their constituting of Lawes Therefore all such covenants lose their force if the Law upon which they are grounded bee taken away Truth is best discerned when in her playnest dress I have therefore clothed these my conceptions in this home-span attyre that the sense and intendment of the conclusions may be obvious to the meanest capacity wherein did I conceive the least inconsistency with even and upright reason they should sooner have felt the flames then seen the light But lest I may therein seeme to some to savor too much of an affected singularity I will close up the propositions with our Saviours example then which none is more proper for a Christian Mans imitation and direction and from thence it seems to me that the most materiall of the precedent inferences may rationally bee deducted Amongst the Evangelists who being particularly inspired wrote the story of his life and passion it is recorded that hee bestowed a chiding upon Peter for opposing the Officers and Souldiers of the Common-councell of his own Nation in the defence of him his Master when they came to lay violent hands upon him And that hee himselfe as Man thought it no sinne to submit his own body even to death the same Councell judging him guilty of a Crime meriting so severe a punishment It was the authority of this Councell to which our Saviour laid down the dearest of his earthly interests not to the power of Pilate for he washed the blood from off his guiltless hands and had the power been solely in him made his desire to save him manifest by pleading for his life and justifying his spotless innocence saying
I finde no fault in the Man It was the councell then that gave the condemning sentence against him Wee have a Law and by that Law he ought to dye was the instrumental vote that sent him an innocent to the meritorious Cross Which councel had he not been conscious that it had lawfully a power over him his submission thereunto had been a sinne against himselfe because it was in his power to summon Legions of Angels to his protection And had he sinned his suffering had not beene efficacious to Mans salvation Something may be said why this example of our Saviours is not altogether pertinent to this purpose As first in respect of that saying of the Jewes wherein they disclaime any lawfulness in themselves to put any man to death from whence it may be alledged that our Saviour suffered not under the authority of the Jewish Councell but Pilates jurisdiction Which is thus answered It is apparent that the sentence of death was passed upon him by the councel and that was it which gave Pilate power over his life And that that Nation had liberty to try offending natives by their own Lawes is not less evident Whereby it seemes to me that they bring a conquered Nation the allegeance betweene the Emperour and them was regulated and circumscribed by reciprocall capitulations and conditionall Covenants by which the executing power was reserved to the Emperiall Officer otherwise the Leviticall Law by which the Israelites were forbidden to suffer a blasphemer to live would have justified them no less in the execution then in passing the sentence And therefore although the executing power was consentatively in Pilate for which cause our Saviour may be said to suffer under him yet was it authoritatively from that Magistracy which did yeeld to those conditions and that may still be the Common-councell of his own Nation Againe whereas we say that the supreme authority is solely and independently in the Eldership of associated Christians it may be objected that this example will not make good the assertion because we finde that Priests Pharisees and Scribes were mixed with the Elders of the people in that councell by which he was condemned To this we reply that The people of Israel being admonished to make themselves Judges and Officers in all their Tribes and the Priesthood not being infeoffed by God with any judiciary authority nor the orders of Scribes and Pharisees constituted by him if we should say that these Priests Scribes and Pharisees were made members of that councell by the election of the people it would be a long while before any thing could be produced to prove the contrary Besides in matters hard to be judged the people were directed to enquire of the Priests and Levites they might therefore be called by the Elders of the people to assist in their National Councels as it hath been the custom in England for the Judges at Law and yet not have therein a condemnatory power And this seems to be intendment of the Text for after the High Priest had voted his answer to be blasphemous he refers the sentence to the Councel and they thereupon condemn him to be guilty of death Deut. 16. 18. Levit. 17. 9. Marke 14. 64. This was the case of that immaculate Lamb who being to be offered up an expiation for sin was careful to preserve himself without spot that man might be cleansed from the deep stain of his deadly pollutions by that his underservedly bleeding Oblation Christ the anointed and just one was sentenced to death by the unjust verdict of the Elders of of his own Nation and yet he having power to resist submitted to the killing condemnation because he knew it was not unjust so to do Here we have an example beyond examples a president equal to a precept He is safe that can repose upon this Rock seeing God hath made me a member I will not scruple to obey such an authority as had power over my head He did not expostulate the unjustnesse of the sentence nor will I so much esteem of my own worth above his merits as to think that any priviledge or prerogative can exempt me from being under the lash of the like authority So long as live in a society I must be under some government and it ought to be such as I may safely submit to Not meerly for the benefit sake for if I goe no further my obedience exceeds not the gratitude of sensuall Beasts but like a Christian for conscience sake Not my fancy but my duty must guide me to be obedient I cannot erre by my submission to a lawful authority And I shall hardly be perswaded that being incorporated into a Christian Society any Magistracy can have so lawfull a power over me as the Eldership or paternall Councel of my own Nation till I know upon whose judgement I may rely with better security then upon my allseeing and no sinning Saviours He was a King a Priest and a Prophet who having a certaine and infallible knowledge of all things taught us by his example to be obedient to the determinations of nationall councels And what pretenders soever there be to Prophecy Priesthood or Kingship who dare trust to their own conceptions rather then to the path which he who only can be their Saviour hath troden out to them they are not likely ever to come to the place that hee hath provided for those who follow and beleeve in him for he that thinks himselfe wiser then God cannot put any confidence in God Adam sins and in him all Mankinde To free Man from the punishment due for sin Christ is promised God to shadow forth the designed Christian Church forms to himselfe a Church of the children of Israel for whose sakes the Idolatrous Kings of Canaan are destroyed by Gods appointment The Jsraelites desire God is displeased yet gives them Kings reserving the choice to himselfe These Kings are types of him who was to suffer for sinne Some of these Kings are by Gods direction doomed to death for sinning By Gods predeterminate counsell the Kingship and Priesthood of Israel met both in him who was preordeined to be a sacrifice for sin and Christ not without the consent of his Father together with his life gives up the power of both to a councell of his own Nation By his death the Law by which those Kings and Priests were constituted is abolished and all those made Kings and Priests to God the father who by a true and lively faith can lay hold upon his sons incarnation passion and resurrection Thus were Adams posterity brought from bondage to liberty from death to life And whether the substance of the precedent propositions may not be reasonably collected from this exemplary progress to mans salvation I leave to be determined by any ingenuous Christian who will contemplate these circumstances in his sober selfe-denying and peace-projecting solitudes Rev. 1. 6. To conclude I am not so wise in my own conceit as to thinke it impossible for me to be mistaken It may be that my own blindness hath made me venter thus boldly into publique but I would be loath that that should lead any other man into the same error If therefore through the want of judgement I have in any thing herein by me published swarved from the truth I I doe humbly request and shall thinke my selfe extreamely happy to have my misapprehensions laid open by some ingenious and more knowing pen which being done let me undergoe the severest of censures if I be found in the number of those who hate to be reformed FINIS