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
decreed of God before God for the justification and salvation of the elect before the world That man himself doth not nor can do the work of the holy Law and commandement of God that is good before God and Positi 3. acceptable to God as it is mans work That Christ doth in man all that is done good and righteous before God by his holy Spirit sent to man of grace making his Elect fitted instrements thereof as he pleaseth There are Antipositions made to these namely to the form as followeth First although all times things and acts were present with God before the world yet they were not alike present God seeth things as they are difference of time and circumstance adhering he seeth election before time justification in time and remission of sin after it is commited He seeth not these ab aeterno Answ I take it if all times things and acts were present with God before the world there is neither past nor future time no difference of time and circumstance before God although to man there seemeth difference of time and circumstance as past present and future God seeth and knoweth al things as present to him election justification remission of sin whensoever committed although those and other things are not in mans sight estimation until they are manifested and then as they are manifested Gods will and his acts before himself are together unchangeable The gifts Rom. 11. â—9 and calling of God are without repentance And the gifts which God giveth to the creatures were not unknown and undecreed of God to the creature untill such time as they did appeare manifested to the creature neither is the creature uncalled of God before him until his calling be manifested to man the Apostle Paul maketh it clear to be before God before the world Those saith he which God knew before those also he predestinated to Rom. 8. 19 30. be made like to the image of his Son And whom he predestinated them also he called and whom he called them also he justified and whom he justified them also he glorified The Apostle doth not say that those which God knew before the world he would afterward predestinate he would afterward call afterward justifie afterward glorifie But he saith those which he knew before the world he predestinated called justified and glorified them before himself unchangable although these do not appear and are manifested to the creature till fulnesse of time The second Antiposition is That man not having the Spirit may and can do Morall works yea good Morall works before God and that man having the Spirit can do Morall good works much more yea and spirituall also by the instrumentall assistance of the Spirit Answ I take it the Scribes and Pharisees did Morall good works before men as fair in mans sight as any other then or sithence but I do not find them said to be as good and righteous be orâ— God And I take it if the Spirit be only an instrumentall assistance to them which have the Spirit so Christ is at the will and disposition of man as the instrument is at the disposition of the workman and to be procured by mans art and power to be his instrumentall assistant a great dishonor to Christ Paul called himself Rom. 1. 1. a servant and instrument of Jesus Christ but he never called Christ his instrument or servant The third Antiposition is That man having the Spirit hath inherent sanctification and holinesse in himself and may bring forth and do the works of holinesse as the Agent thereof righteous in the sight of God And this Position they say the words of Christ uphold which say Except your righteousnesse exceed the righteousnesse of the Scribes and Phraisees ye shall not enter into the Kingdome of heaven Mat. 5. 20. This exceeding righteousnesse to be had to enter into the Kingdome say they is the inherent holinesse and righteousnesse which they have which have the Spirit by the sanctification of the Spirit Answ But I take it the exceeding righteousnesse to be had of those which enter into the Kingdome of heaven spoken of by Christ is the righteousnesse of Christ by imputation to his Elect Believers not the inherent supposed righteousnesse in themselves which they have by the sanctification of the Spirit whereby they say they are inabled to do the works of holinesse and righteousnesse as the Agent thereof before God For the Apostle saith alledging David for a witnesse That man is the blessed man that is to enter into the Kingdom of heaven unto whom the Lord imputeth righteousnesse without works And that further to uphold inherent righteousnesse and holinesse in man by the sanctification of the Spirit do further alledge the Apostle which saith to the believing Corinthians neither unrighteous men nor fornicators idolaters adulterers wantons buggerers thieves covetous drunkards railers nor extortioners shall enter Cor. 6. 9. 10 11. into the Kingdome of heaven and such were some of you but ye are washed ye are sanctified ye are justified in the name of the Lord Iesus and by the Spirit of our God He saith they were now washed sanctified and justified by the Spirit Answ But I take it this doth not prove although these believing Corinthians were washed now sanctified and justified now in their own knowledge and light in the name of Jesus and in the Spirit of our God when God gave the light to them that they were not washed sanctified and justified before this in the sight of God by Jesus Christ the Lamb slain from the beginning Nor doth it prove that they had now inherent holinesse and righteousnesse in themselves to do the works of holinesse and righteousnesse before God at that time I take it Believers have still inherent corruption and sin in themselves which corruption is in every part and parcell of soul and body as the Apostle of Christ saith A little leaven leaveneth the whole lump 1 Cor. 5. 6 If they had inherent holinesse and righteousnesse in themselves in every part of soul and body the same would expell them from corruption and so there should be no corruption and sin in Believers for two contraries are not in one subject together at the same time if it be light it is not dark if it be cold there is not heat inherent When a stronger then the strong man cometh saith Christ he taketh away the strong mans armor dispossesseth him and divideth the spoils Luke 11. 21 22. But of the operation of the Spirit in Believers and of the mortification and sanctification of the Spirit it is said more afterward We find it recorded in Scripture that Moses Lot Reuben and the rest of the Patriarches Iob Moses Aaron David Peter c. after they had the Spirit had corruption which brought forth sin mentioned and no doubt but other sin not mentioned in them And I take it Doctrine of inherent holinesse and righteousness in man by the sanctification
of the deeds of the Flesh in the Elect by power of the spirit in them And though the Law of Moses was added because of transgession servient to civilize and moralize by the reprobate and the Elect by the common corrupt Light Reason Knowledge and Understanding there is remaining to them both in their corrupt nature whereby they also do many things though fayling and corruptly and that according to that Law good in the estimation of men yet there is great difference betwixt these corrupted workes and doings of the Law of Moses wrought by the onely Power Light and Reason of Nature so remaining in man and the works and fruits of the spirit of Christ in the Elect of God which have received the spirit of adoption whereof by grace they are made the instruments of the spirit the branches of the Vine to beare forth the fruit of 〈◊〉 〈◊〉 as Love Joy Peace Gentlenesse Long-suffering Goodnesse 〈◊〉 Temperance and such like commanded in the Spirituall Law of God For the corrupt Power Light Reason of Nature bringeth forth love fained more or lesse Love to Friends to those that Love Mat. 5. 10 Rom. 12. 2 them But the spirit of Christ bringeth love without dissimulation love to enemies The corrupt light of nature brings forth faith that Joh. 14. 1 is such as drinke love from God but not in Christ But the spirit of Christ bringeth forth faith unfained faith in God and in love of 1 Tim. 1. 〈◊〉 Christ For mans power of believing can go no further then Adams in innocency know God but no other Eph. 14. 1. Therefore Christ said you believe in God believe also in Mee Certainely man hath corrupted power left him in his corrupt nature That hee can weakly and corruptly know the righteous Law Rom. 1. 19 and Commandement of God for that the Apostle saith what so ever is to be known of God is manifest in them for God hath shewed it unto them yea the Apostle saith they know the Law of God how that they which commit such things are worthy of death And man hath not onely power left by nature to know the just Law though weakly but also to believe God in the same That hee that doth it shall live and he that doth it not shall die yea also hee hath reason though corrupt to discerne to judge to pray to obey to repent to endeavour the same though all these weakely and corruptly Which of these powers of nature and duties of the Law did not Caine Ismael Esau Pharo Saul Ahab Baalam Balach and Judas doe exercise and use the Scribes and Parisees Heathens and Publicans did and doe the same yea the Divels themselves confesse God and his Christ They believe and tremble they pray Christ for many things this power of theirs conrupted Iam. 2. 19 Mat. 8. 31 nature remaineth to them all the power of mans nature corrupted remaineth to him And naturall man doth not of his power left these things onely outwardly but also inwardly and according to his corrupt heart termed conscience and therefore counteth it righteousnesse yea in some through morall helpes of Examples Education Teaching and Industry is exceeding Righteousnesse in the Estimation of men as Paul accounted those of himselfe advantageous righteousnesse righteousnesse that would doe him much good with God but Christ manifesting himselfe Phil. 3. 7 8 9 unto him hee then thought counted and judged them all to be losse and dunge for Christs sake for the excellent Knowledge of Christ for to injoy Christ And desired to be found in Christ not having his own righteousnesse which is of the Law but that which is through the Faith of Christ even the righteousnesse which is of God through Faith because that which is Christs imputed and accounted to man of grace is onely in estimation with God and nothing of mans own though never so seemly according to the Law and Commandement as his Faith and obedience repentance and all righteousnesse thereof Object Christ commandeth Let your light so shine before men that they seeing your good workes may glorifie your Father which is in Heaven Christ calleth their workes good workes that he exhorteth Mat. 5. 16. them to doe yea shining good workes before men such as whereby the Father in Heaven is or may be glorified as may bring glory before men to God surely Gods glory is in estimation with God as good and so these are good workes that cause and bring Gods glory even in Gods respect Answ Christ as God hath authority to exhort and command men what hee pleaseth in his corrupted state to do the righteous workes of the Law and Commandement God lost not of his Power by mans sinne though man lost of his own power that God had indowed him withall in his Creation by his sinning And man corrupted is still under the command and Law of God as hee is naturall and hath corrupt knowledge of the same and the righteousnesse thereof and corrupt power left him to indeavout or doe the worke of the Law and Command yet his knowledge and power being wholy corrupted leavened in every part by sinne for the Apostle saith A little leven leveneth the whole Iump all mans indeavours and woe therefore must needs be 1 Cor. 4. corrupted and leavened and so not good and righteous in the sight and estimation of good though never so seemly good in the sight and estimation of men God doth not approve of the same as good to his honour and glory being leavened with corruption and sinne which is loathsome and pollution to his Purenes Yet these workes may be good and to Gods glory in the corrupt sight estimation of men And that which Christ exhorteth unto is the good and righteous worke to Gods glory in the estimation of men Man doth not the worke that glorifieth God in Gods owne estimation nor can doe that Yet those which are Christs Elected of God doe the righteous and good workes of the Commandement in Christ and the same done of Christ is of grace is imputed and accounted to them whereby God hath great glory yea and is held forth in them and by them as hee pleaseth to make them the instruments of his Spirit then to elect to Gods glory Usefull Meditations and Resolutions THe Apostle saith Christ is all in all Col. 3. 11. I take it the meaning is all goodnesse righteousnesse holinesse to God all that pleaseth and is in acceptance to God for man And Christ is in all that are good righteous holy pleasing and acceptable to 2 Cor. 13. 5 God through him do yee not know that except Christ Jesus be in you yee are reprobates saith the Apostle And it is only in Christ in them that they are good righteous holy pleasing and accepted with God it is Christ and that which is Christs which is only in respect and esteem with God and nothing of our own as David saith my goodnes
the Rev. 24 Almighty and holy God as Creator of man Lawgiver and Commander of all of infinite holines and righteousnes requireth purity and perfection in the performance of the duty of both the great Commandements which therefore he was pleased his Christ should undertake for his Elect and Christ was pleased to undertake and hath performed to the full satisfaction of God for all righteousnes before God for them required of him in mans performance Heb. 10. 7 8 9 10. of the whole Law of God even of both the great Commandements thereof of duty towards God and duty towards man so farre and so much as concerned God himselfe therein and to the discharge to his Elect of the whole penalty thereto pretaining But for that duty of the Law which concerne man himself to man so far and so much as it only concerneth man for duty of both Commandements of the whole Law before men in the sight and estimation of men good and righteous to be performed according to the corrupt knowledge reason and power left to man Christ by his undertakings and performance for believers is not the end of the Law so far and so much but this part and purpose of the Law remaineth still for righteousnes before men in the sight and estion of men and the onely temporall proportionable reward and penalties thereof to believers for the reward and penalty of Christs Law given in grace to his Church redeemed cannot bee eternall to them And that must needs be so For otherwise in the Church of Christ upon Earth visible to men which is the whole company of men professing themselves to be believers whereof no doubt but there are abundance of Hypocrites I say otherwise without Law for the righteousnes before men There would be nor could be Religion or Worship nor Safety Society or Comfort amongst men one with another considering the many Wolves among the Sheepe the many unknowne Hypocrites among the true Believers Isa 9. 6. Eph. 5. 23 Againe all bearing the name of Christians acknowledge Christs government of his Church upon Earth Christ to be the governour and head of his Church as the Prophet saith The Government is upon his shoulders And the Apostle saith Christ is the head of his Church Now no government can be without a Law no governour governeth without a Law no doubt but Christ hath a Law whereby he governeth his Church for worship to God safety society and comfort thereof before men And no doubt but this is that Law given in grace God being satisfied by Christ for righteousnesse before himselfe touching his Elect Believers which the Apostle saith was ordeined by Angels in the hand of a Mediatour and which God had delivered up unto his Christ which had satisfied Gal â—3 19 him the Mediator between God and man the man Christ Jesus That hee thereby might govern his Church upon Earth in righteousnesse 1 Tim. 2. 5 before men By this remainder of the Law for righteousnes before men hath Christ ever fithence his Church was upon Earth governed his Church Instruments upon Earth such as hee pleased to fit for it and assigne to his kingly priesty and propheticall Offices But Christs most glorious gracious government of his Church upon Earth First remarked for a patterne to all his Churches in the holy Scriptures by his instruments is in his Church of Israel which we may see held forth in the Bookes called Exodus Leviticus Numbers and Deuteronomy c. There we may see Christ 〈◊〉 himself to his Church in the government thereof by his 〈◊〉 which 〈◊〉 by his spirit had fitted and was pleased and most gloriously and graciously first settled when his Church Exod. 19. 3 〈◊〉 grown into a great visibility upon Earth For effecting of which First he called Moses his principall prepared instrument unto him in Mount Sinai appointing him to tell and deliver unto the people the Law in his hand as hee was the Mediator which did so saying to them God spake these words and said I am the Lord thy God which brought thee out of the Land of Egypt and out of the House of bondage c. And who can do that this God and Christ the Mediator in whose hand now the remainder of the Law was Gal. 3. 19. as the Apostle speaketh The undertaker for the Elect people of God and the performance of all what God did ever deliver the Elect of God out of any misery or bring them out of spirituall or bodily bondage but Jesus Christ which was before Abraham Joh. 8. 58 was yea before the Foundations of the World before God although not in manifestation of the Law to the creatures before the fullnesse of time Christ had delivered them the Elect people of God out of the spirituall bondage which they were in before God the bondage of Sinne the Devill Death Hell And out of the bodily bondage that they were in Egypt And therefore Moses said to them that this Christ of God the Lord the God which had delivered them out of the Land of Egypt and out of the house of all bondage both spirituall and bodily was their Lord their God that spake these words to them which they were to heare to obey and do before men conscionably in their hearts in the corrupt weake and fraile power of reason and understanding they had as before in this Law of Christ Mercy Repentance and Forgivenes have place in the other And to this accordeth that of the Apostle Servants be obedient to them that are your Masters according to the flesh with feare Eph. 6. 5 6 7 8 and trembling in singlenesse of heart as unto Christ not with Eye-service as men pleasers but as the servants of Christ doing the will of God from the heart with good will serving the Lord and not men And know yee that whatsoever good thing a man doth the same hee shall receive of the Lord whether he be Bond or Free All dissembling and hypocrisie in service before men by the Law of Christ in the government of his Church is cast out as worthy of penalty and the service from the heart of good will hath Rom 13. 2 3. the reward of Christ proportionable to the service And to this agreeth that of the same Apostle to the Church of Christ at Rome Let every Soule be subject to the higher powers for there is no power but of God that is Christ and the powers that be are ordained of God that is Christ as Jesus himselfe said All power is given unto mee in Heaven and in Earth And who should ordaine the powers on Earth but hee to whom the power was given of all in the earth And further saith the Apostle hee therefore that resisteth the power resisteth the Ordinance of God that is of Christ and reapeth to himselfe judgement meaning before the power for saith he Princes are not to be feared for good workes but for evill Wilt thou then
Gospels sake as the Apostle of Christ saith which in that maner did both Christ saith this Apostle hath made us able Ministers of the New Testament not of the letter but of the Spirit for the letter killeth but the Spirit giveth life And yet he saith That he 1 Cor. 9. 13 20 21 22 23 medled with the Law as one under the Law and became all things to all men that he might win some and that he did for the Gospels sake that he might be partaker thereof with them Touching the manner of preaching the Law The Minister of the Spirit considereth two sorts of men the one unbelievers yet all in the same like condition of Reprobates though some of them many be of the Elect ones and heirs of the promise not yet known to themselves nor regarded To these being under the Law even in their own apprehensions 1. He preacheth the Law as belonging and most proper unto them yet useful to all for Government before men 2. The goodness holiness and justness of the same Law 3. The commands duties and performances thereof justly required of God yet also withall their own weakness and want of power to perform before God by their own fault lost in the first transgression 4. He sheweth them also their continued transgression 5. He sheweth their death by their first transgression and their increase of pain by their succeeding transgression But he no way preacheth that life grace or peace with God cometh or shall or may come to them by their doing or performing the duties of the commandment now which though ordained first unto life in mans innocency and power yet sithence it was broken by man is found to be unto all men unto death as the Apostle saith for so to preach were to dissemble But because some of unbelievers yet may be of the elect ones as Paul was I did it in unbelief saith Paul when he persecuted therefore the Minister of the spirit may and doth hold forth amongst these 1 Tim. 1. 13. Joh. 1. 17. unbelievers That life grace and peace cometh only to believers in Christ by Jesus Christ his performing as the Apostle saith the Law came by Moses but grace truth and peace by Jesus Christ And the knowing and manifestation of this cometh to believers by the grace of believing given to them being the fruit of Christs spirit in them that believe whose hearts and soules Christ hath made the instruments of his grace of faith and believing Unto the true believers in Jesus Christ which the Apostle saith are not under the Law but under grace which believe their election in Christ before the foundation of the world was laid which believe that God hath laid their sins upon Christ and that Christ hath born them in his body upon the tree And that Christ hath redeemed them and bought them by paying the inestimable price of his blood And that they are freely justified by his grace fulfilling of the Law and his performances for them And that he is still a King a Priest and a Prophet to rule keep preserve and do all things for them and in them making their members his instruments of the righteous works of his spirit in them until he shall present them blameless at his coming to judgment which desire to know nothing but Jesus Christ and him crucified as the Apostle of Christ 1 Co. 2. 2. saith he did To such believers the pure Gospel of Jesus belongeth to be preached and the Law in grace for government before men for such are not under the Law but under grace That the means of the Rom. 6. 10 manifestation and witness of the spirit which is Christ speaking of the word of grace by the mouth of his Ministers for it is not the Ministers that speak but the spirit that speaketh in them as Christ said to his Disciples that he sent to preach the Gospel may be as sincere Mat. 10. 20. Ephes 4. 15. Tit. 1. 13. Iam. 2 5. milk unto infants that they may grow thereby and that so they may grow up in all things into him which is the head that is Christ That they may be sound in faith That they may be rich in faith That they being led by the spirit may so walk in Christ as they have received the Lord Jesus rooted and built in him and stablished in the faith as they have been taught abounding therein with thanksgiving as the Apostle speaketh for even as the Child when it is first born though then it is a true and perfect man yet it is but little weak and hath need of nourishment for growth strength and increasment So the fruit and bringing forth of the spirit in man is at first but little small and weak and have need of the means of the spirit the sincere milk of the word of grace for the growth strength and increasment of beauty to the fulness thereof yet let these be rather held manifestations of the spirit then means And thereupon the Apostle saith Christ gave some Apostles some Prophets some Evangelists and some Pastors and Teachers for the gathering together of the Saints and for the work of the Ministry meaning the Ministry of the Gospel of Grace as the same Apostle saith Christ hath made us able Ministers of the new Testamen not of the letter but of the spirit not of the letter that is the Law the Commandments duties and performances thereof before God for that were to go about to be witch believers to inâ—anglâ— them and to bring them into the yoak of bondage again as the Apostle saith the false Apostles did the Galathians which had received the faith and to make them believe that Christs performances and grace were not enough for their peace with God without their own doing something of the Law Commandment duties and performances thereof for their peace with God and that were to exalt man above that which he is and to make men believe that themselves are something which they are not and to have a power and strength which they have not as the Apostle adviseth and giveth a caveat of If any man think himself that he is somewhat when he is nothing he deceiveth himself in Gal. 6. 3 his own imagination He that will be my Disciple saith Christ must deny himself Luk 9. 23 meaning that man certainly that cometh after me and is my Disciple doth deny that he hath any power any strength any verâ—ue any wisdom any goodness any performance in himself for his peace with God yea that were to undervalue Christ and to derogate from Christ and his grace which hath said My grace is sufficient for thee for my power is made perfect through 2 Cor. 12. 9 weakness very gladly therefore saith the Apostle will I rejoyce rather in mine infirmities that is that I my self have no power that the power of Christ may dwell in me and only have the praise v. 10. and glory Yea further