in grace and in his wisdom and goodness thereby to govern his Church and people upon Earth for his own worship honor and their good peace comfort society and safety the which whosoever doth neglect omit and despise doth manifest himself to be none of Gods chosen people none of the chosen of Christ Whosoever professeth himself to be a subject to an earthly King or Governor and despiseth to submit in performance to his wholesom Laws and Ordinances dissembleth and is in truth no Subject to the King or Governor So it is with him that professeth himself to be a Christian if he refuseth and despiseth to submit in performance to the most wholesom Laws of Jesus Christ for the Government of his Church upon Earth before men he is no Christian but an Hypocrite Q. We finde it clear in the holy Scripture that God anointed called and sent before himself his Son Jesus Christ to three Offices for the government of his Church upon Earth of a King a Priest and a Prophet and he did execute the same Offices by himself in manifestation being upon Earth in his Church and hath ever and will execute the same by his instruments upon Earth for the government Isai 9. 6 is ever upon his shoulders He is a Priest for ever And we find in his visible Church he called and sent Moses his Minister and Instrument Exod. 24. 1 9 before men and appointed him to call and send Aaron and his sons and others before men and he called and sent Samuel and he appointed Samuel to call and send Saul and David Elijah to call Elisha in his room and so as it pleased the Lord it appeared in the rest of the Instrumenâ—s of his Offices And having called and sent his Apostles himself as the Apostle saith He gave this to some to be Apostles some Prophets some Evangelists and some Pastors and Eph 4. 11 Teachers for the gathering together of the Saints for the work of the Ministry and for the edifying of the body of Christ And saith As the Father sent me so send I you As the Father sent me to call Joh. 20 21 you and send you so send I you to call and send others and this was not for a time in these his Offices of continuance but for ever upon Earth so long as his Church is upon Earth So the Apostles called and sent Timothy and Titus and others and advised them to call and 1 Tim 3. 2 c. Tit. 1 5 c. send others not rashly but advisedly And so hath been the continued calling and sending of Pastors and Teachers in the Churches of Christ upon Earth ever sithence Now what is to be thought of those which contemn and despise this Ordinance of God and his Christ which despise his Ordinance of calling and sending his instruments called and sent by such his Ministers and instruments as were so called and sent for the government of his Church upon Earth which despise such Pastors and Ministers so called and sent their Ministry of the Word and Sacraments their long teaching and feeding of Gods people with his Law for government and his Gospel for everlasting comfort by the performance of Jesus Christ for them And which call and send themselves or are called and sent by others which were not called or sent by such as were called and sent according to Christs Ordinance to feed and teach Gods people by his Law and Gospel as they profess A. I take it the sentence of these is plainly held forth and denounced by Christ himself and his Apostles and of Moses long before that and the Prophets The Apostle saith He that despiseth Moses Law dyeth without mercy under two or three witnesses and Heb. 10 28 29 of how much sorer punishment shall he be worthy which trampleth under foot the Son of God and counteth the blood of the Testament an unholy thing and doth despite to the Spirit of Grace And to those that call themselves or are called by others not called according to Christs Ordinance Christ saith He that climbeth up to the sheepfold another way is a thief and a robber Joh. 10. 1 And Moses telleth us that Korah Dathan and Abiram with great congregations which they had gathered against him and Aaron the called and sent of Christ for his Ministers and Instruments to execute his Offices as he pleased in his Church but especially against Aaron which was called and sent by Moses according to the Lords appointment and ordinance saying that they and all the congregation were holy that the Lord Christ by his Spirit was amongst them all and therefore they took too much upon them to be special and onely Ministers and Instruments of Christ in those his Offices That they and the rest had holiness and calling by the Spirit of Christ to execute especially the Office of Aaron as well and fully as he upon whom â—oon after this judgment fell The Earth opened and swallowed up Korah Dathan and Abiram with all their families and all Numb 16 32 the men that were with Korah and all their goods No man saith the Apostle taketh this honor upon him but he Heb. 5. 4 that is called as Aaron was And again How shall they preach except they be sent Certain the Apostle meaneth sent according to Roâ— 10 15 the Ordinance of Christ And the Prophet speaking of them that held forth themselves to speak great things by the Revelation of the Spirit and of the people that did adhere unto such adviseth to go to the Law and the Testimony Isai 8. 16 19. 2â— for tryal of such If â—saith he they speak not according to this Word it is because they have no light in them If they speak without such calling as is according to this word of th Law and Testimonies approved and if they speak not as is approved in the Law and Testimony it is because there is no light in them they are false Prophets Obj. I hear some say Bishops and Presbyters which were called called many lewd persons ungifted to be Teachers and Ministers A. Jesus Christ called â—udas to be an Apostle a Teacher and Minister which was as evil as any man therefore it is possible that those which are called may call lewd and unâ—ifred persons this doth not take away the Ordinance of Christs calling neiâ—her did Q. Doth that Law of Christ first manifested and exbounded by Moses as Christ appointed to Gods chosen people the visible Church of Israel continue in force to all the visible Churches of Christ in the World for the Government of Christs Universal Church in every particular Nation A. In Moses exposition of that Law by Christs appointment to that Church there were many Sacrifices Ceremonies and Figures constituted which had relation unto Christ to come in the flesh and to perform the work of his coming before men and thereupon many Judgments to that Nation peculiar which as they had
are afflicted on every side yet are we not in distresse in poverty but not overcome of poverty we are persecuted but not forsaken cast down but perish not we beare about in our body the dying of the 2 Cor. 4. 8 6 10 11. Lord Jesus Christ that the Life of Christ might also be made manifest in us For wee which live are alwayes delivered unto death for Jesus sake that the Life of Jesus might be made manifest in our Body The Porter carrieth gladly a burthen that hee feeleth heavy for the time it is upon him in hope of reward The Merchant and Mariner abideth many a bitter storme in hope of a good Market The Souldier fighteth without feare although in perill of Death in hope of the victory The Champion wrestleth in hope of the Price The Reward the good Market the Victory and Price is sure to the chosen of God for the heavy Burthen for the bitter Storme for their Fighting and Wrastling Their labour is not in 1 Cor. 15 vaine in the Lord saith the Apostle So the Scriptures shew that the trouble misery miserable Life and Death it selfe is a blessing good and a benefit to Gods chosen People Quest You said that your believing in Christ doth witnesse you that you of Gods Mercy Love and Free-grace are chosen of God in Christ to be one of his children may there not be some that are chosen of God in Christ which have not Faith and believing in Christ in manifestation to themselves to witnesse to their soules that they of Gods Mercy Love and Free-grace are chosen of God in Christ to be his children Answ Yes the Mercy Goodnesse Wisdome and Power of God and charity to Mankinde doth move mee to say that there may be some the chosen of God in Christ ordained to eternall Life which have not Faith and believing in Christ in appearance to themselves to witnesse the same to them For although the Lord Christ have beene pleased to bestow the grace and gift of Faith this great Work and Fruit of his Spirit upon mee and whom hee pleaseth that God hath chosen in him Yet I do not finde that hee is bound to bestow and give the same to all Gods chosen ones ordained to eternall Life For I know that I my selfe crucified Demas for his offences and Paul a persecutor of Christians were chosen of God in Christ to be his children before wee believed as the same Paul â—st fieth that he and the rest were chosen of God in Christ before the World as also that Jacob was loved of God before Eph. 14 Rom. 9. 11 12 13. he was borne and before he had done good or evill before Men It was not my believing and Faith that made me or any of us to be chosen of God to be Gods children and ordained to eternall Life But the Mercy Love Purpose and Free grace of God before the World according with the undertaking of his Son Christ to do the Will of the Father to his full satisfaction for us and performed the same in present before God to whom all things are present and before the creatures manifestly in fulnesse of time And the Apostle saith Christ died for the ungodly when they Rom. 3. 6. 8. 10 were sinners when they were enemies not when they loved and believed but before The first and the last of God and his Christ So Ez. 16. 6 to the salvation of man is of Mercy and Free-grace only The Father did chose us all in Christ being the children of wrath of Mercy Love and Free-grace The Son died for all of us being ungodly sinners and enemies of Love Mercy and Free grace without any foregoing of love believing or Merit in us to either or of any of us But this dying of the Son must be understood before God from the beginning not of his dying in manifestation before men For so his dying before men should not have reached been appliable and beneficiall to those which died before his Death upon the Crosse in manifestation before men for they could not be ungodly sinners and enemies to God when Christ died before men which were dead and gone long before hee so died no doubt but Christ died for them the chosen of God in Gods sight and account as also for us before his Death in manifestation upon the Crosse as the Apostle saith he was the Lambe Rev. 13. 8 staine from the beginning hee died before God for us all when we were all the children of wrath as well as others The Apostle writing to the Gentiles saith of the Jewes As concerning the Gospell they are enemies for your sakes but as touching the Election Rom. 11. 21 they are beloved for the Fathers sake The Jewes shut up in unbeliefe and enemies concerning the Gospell are yet beloved touching Election And poore Infants dying in their Infancy and Ideots have no manifestation of Faith and believing in themselves to Rom. 9. 18 witnesse to their soules that they of Gods Mercy Love and Free-grace are chosen of God in Christ to be Gods children And yet it were uncharitable in men to hold and say that none of such are chosen of God in Christ which hath mercy on whom he will who Rom. 11. 34 saith the Apostle hath knowne the Minde of the Lord or beene his counceller the Lord knoweth who is his Therefore there may be some that are chosen of God in Christ which have not Faith and believing in Christ in manifestation to themselves to witnesse to their soules that they of Gods Mercy Love and Free-grace are chosen of God in Christ to be his children Object Jesus Christ saith Hee that believeth not shall be damned Answ This is meant of him that hath not the Righteousnesse of Christs Work of believing the promise imputed unto him and of him that wilfully neglecteth despiseth and contemneth the faith and believing in Jesus Christ Object 〈◊〉 The Apostle saith So many as were ordained to eternall Life believed Answ This is meant of so many as were there at the Apostles Sermon and heard it which were ordained to eternall Life not of those that heard not the same Object This Doctrine is a Doctrine of security a means to make men carelesse of Christs Commandement which commandeth to believe and also to be carelesse of using the meanes to come to believing as to heare to pray for Faith and the like commanded Answ This Doctrine is no Doctrine of security or any means to make any carelesse of Christs Commandement or using the means to come to beleeving as Christ hath commanded but to such as the Lord hath shut up in unbeliefe for the Apostle saith all men have not Faith or which are proud like the Pharise that trusted 2 Thess 3. 2. Luâ—e 18. 9. in himself he was that righteous and despised others Or which are reprobate concerning the Faith Ans Indeed this Doctrine may be so to them which no Doctrine 2
or not to will and desire they may choose if they will and desire they may heare if they will they may believe and receive the Plaister of Christs Bloud and Death and if they will they may apply the same to their wounds and be healed For it hath all sufficient vertues and in tendered to them And they teach that the Justification and Salvation of men whatsoever the Father or the Sonne hath done in Mercy Love and Grace consist and rest in themselves their own will and worke for the Procuring Setling Having and Injoying of the same Whereby I have thought that they thinke better of themselves then they are and that they are some what when as the Apostle saith they are nothing and deceive themselves in their own imagination Gal. 〈◊〉 3. For how can a man being still the child of Gods wrath in the curse death and losse of Adams sinne and his own without his deliverance yet made which losse was the losse of all good before God given of God unto man in his Creation have so great a good as Free-will unto so great a good Work and Deed before God as to heare and believe unto eternall Life lost unto justification and salvation and to have so great a good still before God as power to do the same being yet in the Death Losse and Want of all good before God This is as I thought to rob our God to inrich our selves For the Apostle saith It is God that worketh Phil. 2. 13. in us the will and the deed of his own good pleasure It is not mans own will and his own deed And I thinke it much contrary to the Scriptures of the Gospell that Life and Justâ—fication should come to man by his own will or worke any way but onely by grace and mercy as the Apostle saith we are justified by Grace It is not in him that willeth nor in him that runneth but in God that sheweth Rom. 3. 24. mercy If it be of grace it is no more of workes or else grace were no more grace but if it be of workes it is no more of grace Rom. 9. 16. or else work were no more worke But saith the Apostle election Rom. 11. 6. hath obtained it and the rest have been hardned atlthough Israel hath not obtained that sought it viz. by his own will and worke They would strip God of his Election in Christ before the world being the first Act of his grace to man Quest What may be thought of these in your Christian Judgement and of their teaching I desire to understand Answ I take it the condition of these is farre more out of hope then of Infants and Idâ—ots for these desperately discover Mat. 5. 19. their own nakednesse and shame These break the Commandement and teach men to do so There are as you said Theeves and Robbers 1 Tim. 3. 7. and teach others the same They are fallen into and holden in the snare of the Devill The Devill spake many truths alwayes leaving something Mat. 4 3. 6 out that he may deceive in the end they are like a cunning Fowler that layes scraps of wheat to catch the Birds So these tell men a part of Gods Love Mercy and Free-grace that they may catch them in the snare and pride of their own will and words of robbery and Idolatry Nicodemus a Ruler of the Jewes a Master in Israel yet understood not that which Christ said Except a man be born againe he Joh. 3. 3 cannot see the Kingdome of God unto whom Christ said Art thou a Master in Israel and knowest not these things These may be Rulers Masters and Teachers and yet be ignorant of these things And I conceive these are ignorant of Gods eternall Almighty Power Wisdome Fore-knowledge Foresight Will Purpose Decree and Acts with and before himself and of the rest of God and his Christ which if they were not they would not deny that God might and did choose in Christ whom hee pleased of the children of wrath to be his children so called and justified through Christ before himself even before the World of Mercy and Free-grace without any will or work of their own Eph. 〈◊〉 3 4 5 6 unchangeable Indeed they alledge and cite many places of Scriptures supposed to their purpose of Christs commanding to will to do to heare to believe to aske to seeke to knock to labour to speak to run to come to take to receive to give and the like And the condition that is annexed of reward and penalty unto these commanded to be eternall And therefore they conclude it is in every mans will and power to will and doe these things commanded unto eternall Life otherwise it were oppression and not Love and Justice of Christ our God and Law-giver to command his Subjects to doe that which it not in themselves to doe which they cannot do upon such penalty eternall But alas they do not consider that this Law of Christ to his Church as it includeth the Law of God given to mankinde in generall in Justice absolute is written in the hearts of Heathens as also of such as have the name of Christians which Law of God is therefore knowne though weakly and corruptly to the Heathens and all Mankinde as the Apostle saith of the Heathens Rom. 1. 31 They know the Law of God their consciences accuse and excuse one another And the Heathens have made many Lawes from this Rom. 2. 15. Law of God written in their hearts of Justice and righteousnesse before men in mens estimation good which with the will and power of men have beene obeyed For as Adam and all mankinde had Soul and Body and the faculties thereof temporall Life at Gods will for a time all weakened and corrupted by sinne and the curse left to them so they had Free-will Reason and power in naturall humane and temporall things left all weake and corrupted to choose and refuse to will and to nill to doe things good and righteous before men in the estimation of men although they had lost and had no power left them to will choose desire or doe any thing at all good righteous acceptable and availeable before God unto eternall Life lost to justification before God to their peace with God or to any good in Gods sight good And that the Lord Jesus upon whose shoulders the Government Isa 9. 6. of his Church lay was pleased in great grace as a most gracious Law-giver to manifest in written Tables to his people the chosen of God in him which hee had redeemed and performed all for unto Life Justification Salvation and Glorification before God all to appeare in appointed and fulnesse of time this his gracious Law of greater grace then the first given unto mankinde in generall that it might be established and remaine for ever to his people already redeemed before God for the government of his Church upon earth in worship to God
unto death and there is sin unto death and so forth That both the sin not unto death and the sin unto death are 1 Joh. 9. 16. 17 the sins of the Elect Believers They utterly mistake the meaning of the Apostle for all sin which is sin before God is manifested in the Scriptures to be sin unto death The soule that sinneth shall die saith the Prophet The reward of sin is death saith the Apostle But Ezech. 18. â— Rom. 6. 23 it is made cleer before that the elect after they were elected in Christ the holy and without blame before God in love which they cannot be if God seeth sin in them if they had the fulnes of sin in them 〈◊〉 God still which is alwayes loathsome blamefull and 〈◊〉 〈◊〉 to God The sin that iâ— not unto death is the sin of 〈◊〉 〈◊〉 transgression of the Law before men in the estâ—â—ation of men whose sin before God Christ hath taken away And the sin uâ—â—o death is the sin of reprobates and unbelievers whose sin is all unto death and alwayes sin before God Of the Law THe Law of God to man was for mans performance of righteousnes upon eternall penalty before God The failing wherof soreknown Christ undertooke to performe the Law of Christ to man is for performance of righteousnesse before men upon temporall penalty Of the Law remaining and the Law 〈◊〉 in Christ to the Elect. Because the Apostle of Christ saith Christ is the end of the Law Rom. 10 4 for righteousnes unto every man that believeth and that he againe saith couching Believers yee are no more under the Law but under grace Rom 6. 1â— Some collect from thence that the Law of God called the Law of nature and of workes given manifested to Adam in Paradice in the time of his innocency and power and the same Law expounded and manifested by Moses to the Church or people of God the Israelites in Mount Sinay called the Morall Law and also the Leviticall and ceremoniall Law And all Law of God for righteousnesse is ended in Christ to believers no Law for righteousnesse requiring performance by the Elect hath any thing to do with them nor they with the Law And some say that these words of the Apostle do not hold forth That Christ is the end of the Morall Law for righteousnes before God to Believers Believers are still under the command power and obligation oâ— the Morall Law for righteousnes before God that is to do the workes of righteousnes before God that onely the penalty and condemnation of the Morall Law for omission of doing the righteous workes of the Law and for their doings of unrighteousnes and sin against and contrary to the Morall Law is ended and taken away by Christ And that the ceremoniall Law the Levâ—câ—ll Rom. 6. Law and the Judiciall given or manifested by Moses 〈◊〉 people oâ— Church of the Israelites which â—â—d the Figure and relation to Christ to come in the flesh and his performances in the flesh and to that notion of people 〈◊〉 were only ended in Christ to believers unto which the words of the Apostle Christ iâ— the end of the Law for righteousnes to all Believers have the reference only say they Sol. But I take it both these have defection and error The former holding forth that all Law of God given to man for righteousnes is ended in Christ to all Believers which is only truth thus That all Law of God given to man for righteousnes before God in Gods sight righteousnesse is ended and fulfilled in Christ for the Elect For that was the matter of Christs undertaking for his Elect Believers I came saith Christ not to destroy the Law but to Mat. 5. 1â— fulfill it 〈◊〉 â—e said to Iohn Baptist wherâ— he refused mo 〈…〉 Mat. 3. 1â— to Baptize him as if hee should have said I have undertaken to fulfull all righteousnes of the Law before God for the Elect of God it behoveth mee so to do hinder not me therefore to Mal. 3. 1. do it in the lest let me be Baptised of thee Thou art the messenger I have sent And to that purpose the Apostle saith As by one mans Gal. 2. 2â— disobedience many were made sinners So by the obedience of one shall many be made righteous we are made righteous by Christ saith the Apostle Christ is our righteousnes all which is meant before God So that though there was a Law of God made to man that charged all men upon paine to do their workes in righteousnesse before God which they had power also given them to doe but by their own fault had lost it utterly yet the Christ of God having undertaken to pay the transgression of the same Law and to performe the full righteousnesse thereof before God for the Elect Believers God delivered up that Law binding the Elect to righteousnesse before God which now had no power to do the same and which his Christ had undertaken to do and had performed For the Elect Believers before God being therewith satisfied Isa 53. 12 as the Prophet speaketh yea God delivered that binging Law touching the Elect of God into the hand power disposition of his Christ the Mediator And therefore the Apostle saith Christ is the end of the Gal. 〈◊〉 19. Law for righteousnes to all believers And that Believers are not under the Law but under grace For there is no reason that when the Son hath paid the full debt the bond shall lie still against the principall Yet I take it that the Apostle did not intend in his words where he said Christ is the end of the Law for righteousnesse to all Believers That is the end of the Law for rightâ—ousnsse before God and also before men to all Believers God did not intend in his first giving of Law to men his own honour service and duty to himselfe only but also the mutuall service duty and good of men one to another as Christ plainly sheweth in his answer to the man that asked him which was the great Commandement in the Law Jesus said to him Thou shalt love the Lord thy God with all thine heart with all thy soule and with all thy minde This is the first and the great Commandement And the second is like unto this Thou shalt love thy neighbour as thy self Mat. 22. 37 38 39. On these two Commandements dependeth the whole Law and the Prophet And therfore Christ saith Let your light so shine before men Mat. 5. 16. Wee see God intended in his Law not onely duty to himselfe but also to men And that unto both upon penalty answerable and proportionable to the breach and offence of both as the Law speaketh Breach for breach Eye for Eye and Tooth for Tooth And although man in his now corrupt nature can doe neither of the duties of these great Commandements of the Law righteously before God in Gods sight and estimation Because
and none but believers are ordained to eternal life All must be damned that believe not Answ This Text is to be understood of as many of those present which heard the word of the Apostle preached at that time not of all men and women young and old when where and whatsoever whereof many never heard the Gospel preached and are departed Nehem. 1. 7 this life not utterly without hope to us of their eternal life though without manifestation thereof in believing the Lord knoweth who are his Paul was elected in Christ before the world and made sure of Ephes 1. 4 1 〈◊〉 13. eternal lâ—fe when Paul persecuted the Church and did it in unbelief he had not saith The fourth sort of professing believers in Christ which are Hypocrites are such as the Apostle speaketh of that turn the grace of God Iud 4 into lasciviousnes or wantonnes which rather use the liberty that they conceive in their corrupt understandings the grace of God Christ bringeth to believers for to be an occasion to the flesh to give unto Gal 5. 13. them the raines of licenciousness and sinning that the abounding of grace above sin spoken by the Apostle giveth all liberty to do any sin Rom. 5. 10 the flesh inclineth unto And for that the Prophet saith all their iniquities being believers are laid upon Christ And for that the Apostle saith he hath born them already upon the tree in his body and washed Isa 53. 6. them away with his blood There is no conscience or question say they to be made of sinning or not sinning grace hath made no stop or exception of sinning This believing is ungodly and like to the womans eâ—ting of the forbidden fruit wherein the old Serpent the devil made her believe there was no sin so the Devil maketh these believe there is no sin in this their believing that is most abominable sin in the sight of God For the faith and believing which is the fruit of the spirit is quite contrary believing for although the true saith which is the fruit of the spirit of Christ apprehendeth the love and grace of God in their election in the promise in the laying of all their sins and iniquities upon Christ and in Christs bearing them in his body upon the tree and in his washing them away by his blood Yet they which have this true faith do not believe that Christ leaveth them there to themselves to live after the flesh licenciously with loose reigns of sinning But they beleeve the free grace of God that hath done these great things for them through Jesus Christs performances will go along with them and teach them that is fit them inable direct and guide them as the instruments of his spirit to denie ungodlines and worldly lusts and to Tit. 2 11. live soberly godly and righteously in this present world That the spirit of Jesus Christ will fit them to be his instruments of Rom. 8. 13 mortifying the deeds of the flesh by the spirit and lead them that they shall walk after the spirit and favour the things of the spirit yea that the more they have of the spirit in them the more the fruit of the spirit will appear in them in all manner of goodness and less of the flesh unto sin and wickedness The more of Christ they have the more will Christ and his righteousness shine in them The manifestation of 1 Cor. 12. 7. the spirit saith the Apostle is given to every to profit or do good withall where good is not the spirit is not where sin is abounding the spirit is wanting 1 Cor. 12. 3. No man saith the Apostle can call Jesus Christ the Lord but by the Mar. 7. 1. Holy Ghost meaning except he be an Hypocrite Therefore those which call Jesus Christ their Lord and Saviour for their liberty of sinning Gal. 5. 23. are palpable Hypocrites For sin is not the fruit of the spirit but goodness and righteousness It is grace indeed from Christ to wretched sinful man to have wrought out his deliverance from Hell and from sin against his good God But it were no grace from Christ to have wrought forth for Leuâ—â— 19. 17. Rom. 8. 13 Pâ—â— 37. 24 v. 35. man a liberty to sin against his good God But herein appeareth the grace of Christ to his elected believers that he suffereth them not to sin as the flesh lusteth that he mortifieth sin in them by his spirit That though they fall they shall not be cast of for the Lord putteth Ierem. 32. 40â— under his hand That the righteous shall never be forsaken I will put such a feare into their hearts saith the Lord with whom I have made my Covenant that they shall never depart from me Christs Government of his Church upon Earth The truths and lights in this Treatise discover the errors of the Independents Anabaptists and Brownists and of their pharasaical Legalists the great opposites and may reconcile them all through the power and working of the grace of Jesus Christ touching Christs Government of his Church here upon Earth IF those amongst us which are called Independents and the rest which harp of that string who to uphold their Independency and immunity amongst men Therefore hold forth Christ their only head King Ruler Governor Lord Law giver Magistrate Pastor and Teacher c. and not man And that Christ only hath the office and power to rule govern give Laws feed teach c. and no man And that the Laws given by man to the republique and Kingdom whereof Christ is the head King Governor and Law-giver only are not of bounden duty and Conscience to be obeyed But onely those given by Christ himself and under his rule and Government only If those I say which hold forth Christ thus unto men do also further hold him forth to have all power to good all good wisdom righteousness holiness and true goodness in himself alone And that by his own soul and absolute power he doth all good things whether good rule Government Order Law-giving yea love joy peace patience meekness righteousness temperance yea all goodness whatsoever as he pleaseth in his universal national political parochial particular Church and in any member of any of them through his holy and incomprehensible spirit in them sent unto them for their comfort keeping preserving and fitting to the Kingdom of glory and the praise and glory of his grace for ever And that every good thing among the Sons of men done in truth Gods sight good so done and is the deed of Christ himself by his powerful spirit and not of the will of man but of the will of God only And if those do acknowledge that in man as himself dwelleth no good thing And that in and of himself he hath no means to perform that which is good before God as Paul the Apostle of Christ did Rom. 7. 18 confess and acknowledg of himself