The vindication of Christ and his ordinances: from the corrupt and false glosses made thereon by the subtil and deceivers of these times. By Christopher Pooly, minister of the word at great Missingham, in Norfolk.

A TREATISE OF Self-Deniall.

Luke 9. 23.

And he said unto them all, if any man will come after me, let him de∣ny himself.

BY the words (it seemeth) there were many then that shew∣ed themselvs to come after Christ; for he said these words to them all in the 14. verse. It is said there was five thou∣sand then, it is like there are multitudes now, and of all sorts. But Jesus (it seemeth) did not approve of their coming af∣ter him; and therefore he setteth to them all the way to come af∣ter him, that they were not yet in, which they must needs be in, that come after him in truth; which way, he saith, is every man to deny himself.

All bearing name of Christians, pretend coming after Christ, following of Christ; they pretend it in coming to Church, in com∣ing to Sermons and Sacraments; therefore this way prescribed of Christ to these, to deny their selves, is the way that Christ prescri∣beth to all Christians that come after him, to deny their selves.

Christ gave this advertisement to all in a legall, imperative, and commanding way, to do the will of God, let him deny himself, al∣though he had undertaken before God, and manifested himselfe that he came to discharge the Elect of that burden, Lo I come, saith * 1.1 Christ, to do thy will, O God for thy chosen ones; J came to fulfill the Law, Mat. 5. 17. to fulfill all righteousnesse: and although he knew commanding them would little avail to the doing of the work commanded; because he knew they were not able to do this, nor other his commandements before God; yet because he knew mans corrupt estate knew more of the Law and commandement which they had broken ever sithence the first Adam, then they did of the last Adam, the Christ, undertaker and redeemer; therefore he spake unto them in their own natural corrupt light & knowledge, there∣by to set up more light thereof to them, that so they might more behold and see their nakedness, want, poverty, and blindnesse. And * 1.2 this Christ did for the Gospel sake, as the Apostle said, he often did.

This was done of Christ with these, much after the manner as * 1.3 he did with the man that asked him, what he should do to inherit eternall life; who answered him, thou knowest the commande∣ments; which saying, that he had kept all those; yet Christ know∣ing he had not, set him one hard part of the commandement yet to do, viz. to go and sell all that he had, and give to the poore, whereat he being damped, went away sorrowfull. * 1.4

The Doctrine here held forth of Christ is this, That all that call themselves Christians ought to deny themselves.

Two things to be considered. 1. What it is to deny our selves. 2. The mystery and strangenesse thereof to naturall man.

For the first to deny a mans self, is not meant of Christ, that a a man should deny himself to be that which he is in truth, or to have that which he hath in truth, or to do that which he doth in truth. But to deny a mans self here intended of Christ, is to deny himself to be that which he thinketh himself to be, and is not in truth; and to deny himself to have that, which he thinketh himselfe to have, and hath not in truth; and to deny himselfe to doe that which he thinketh himselfe to doe, and doth not in truth: wherein these particulars are in∣tended,

specially to be good, holy, wise, just and righteous in him∣self: To have goodnesse, holinesse, wisdome, righteousnesse, &c. in himself. To do good &c. himself, or at least to behave and do somewhat of these, &c. And there is no man in this his corrupt estate, but thinketh himself verily to be all these, to have all these, and to do all these before God, or at least to behave, and to do somewhat of all these, which he neither is, hath, nor doth, nor can do in himself before God, no not in the least of any of them, as shall be made plain.

If any man or woman here should be asked, if he did not think himself to be at least a little good, holy, wise, just; and to have at least a little some holinesse, goodnesse, wisdome, justnesse in Gods sight, as to do some good in Gods sight, sure though he or she did answer, as they thought, they would say they were, had, and did somewhat at least, that they had and did something, that was good, holy, wise, just, and righteous in Gods sight.

If a man should come to any of you here, and should say to the same man or woman, there is no goodnesse in you before God; and the rest, you would be angry, and think he did you wrong. And if any should dissemble, and consent in present, that he were not, had not, or did not that which is good in the sight of God, yet in their converse and competitions with men and women, they would be found to hold themselves forth to be good, to have good, and do good, and the rest; yea in controversie and conten∣tion, to be better, wiser, juster, and honester then the other before God, and would not deny themselves, as Christ here teacheth them. And this is the cause and raise of warres and contentions a∣mong men, yea among Christians, that professe themselves to come after Christ, that they will not, nor can deny themselves in these things: For the wise man saith, only by pride cometh con∣tention. * 1.5 Men may alledge what they will to be the cause of their wars and contentions, but the assertion of the Holy Ghost will only stand before God, that only pride is the cause of contention and wars. But if Christians professing themselves to come after Christ, would deny themselves to be good, wise, holy, just, or to have any goodnesse, wisdome, holinesse, justice, and righteous∣nesse * 1.6 in themselves in truth, and to do, or be able to do any good thing, holy, wise, and righteous thing in the sight of God, as Christ here teacheth, they would lay down all wars and contenti∣ons, and humble themselves one to another, and make themselves

equal to them of the lower sort as the Apostle adviseth, and onely look upon Christ to exalt them which exalteth the humble and meek, and giveth rest to their souls.

Quest. Some may ask, Is there no man that is good, wise, ho∣ly, or just in the sight of God, that hath goodness and can do good in the sight of God, and the rest, or at least somthing thereof?

Answ. There is none nor have been any sithence the fall and general loss in Adam.

The Scripture (to be believed) make it clear, David saith, God * 1.7 looked down from heaven upon the children of men, to see if there were any that did understand and seek God: But they are all gone back, they are altogether corrupt there is none that doth good no not one. And Paul saith joyntly with David, There is none righteous, no not one; * 1.8 there is none that understand, there is none that seek God. All are be∣come unprofitable, there is none that doth good no not one. And Christ said to the man, There is none good but one, and that is God. And E∣say * 1.9 saith of himself and other like him, We are all as an unclean thing, all our Righteousnesse is as filthy raggs.

And Paul of himself in his best estate, I am carnal sold under sin, in me, that is in my flesh, the corrupt man) dwelleth no good thing, * 1.10 And if any (saith he) is somwhat when he is nothing, he deceiveth himself in his own imagination. And Paul said, (he found no means * 1.11 to perform that which is good) The good he would do he did not; and when he would do good, evil was present with him.

Quest. But it will be asked, if no man be good, wise, just, holy, nor have goodness, wisdome, justice, holiness, nor can do that which is good &c. before God; Wherefore do the spirit of God in the Scriptures tearm and call some men good, just, holy, wise. &c.

A good man (saith Salomon) getteth favour of the Lord; there∣fore * 1.12 some good man there is. A go••d man out of the good treasure of his heart bringeth forth good things saith Christ: God called Iob a just man, Cornelius was called a just man, and Zacharias and Eli∣zabeth were said to be just before God, and to walk in all the Commandements of God without reproof.

They were call••d Wise men that came from the East to seek, worship, and offer gifts unto Christ: Paul called those of the church Saints, that is, Holy men: And Luke saith, God spake by his * 1.13 holy Prophets: Paul saith, God revealed that to the holy Apostles, * 1.14 and Prophets, which he did not before to the sons of men: Why are

men thus said in the Scriptures to be good, just, wise, holy, if none are, nor ever were so sithence the fall and loss in Adam?

Answ. These were so good, holy, just, wise in the estimation of men, and therefore so reorded of the Penmen of the holy Scrip∣tures; and no doubt but they were special branches of the Vine Christ, such men as the world was not worthy of, yea further, they were good, holy, wise, just, and without blame before God in Christ, as they were elected in Christ, ingrafted in Christ, abiding in Christ, as Paul said, he and all the elect in Christ were before * 1.15 the world; God, saith he, hath elected us in Christ before the world, to be holy and without blame before him in love. And after the same manner he saith, We are quickned in Christ, raised up in Christ, we live in Christ saith Luke: In him we live, move, and have our being: * 1.16 Our life is hid with Christ in God saith Paul: These are the misteries of Christ, the misteries of the gospel, the misteries of Faith so cal∣led, hid to those which are lost, as the Apostle saith, The misteries of Christ are not manifested tto all.

When the holy Ghost was come plentifully upon the Apostles according to Christs promise, that they spake to much people there gathered the misteries of Christ, of the gospel, of Faith; it is said some marvelled, some doubted, some mocked; some said they were drunk and spake they knew not what; but some believed, as they did at Pauls Sermon at Antioch: As many as were ordained * 1.17 to eternal life believed.

And it may be there are of all these somes here, some that mar∣vel, some that doubt, some that mock and deride, some that think and will say these misteries now delivered are strange things, things spoken by me, as I know not what, yet there may be some here ordained to eternal life that believe: Indeed this is a mistery spoken, that Christ should command men to do that, which in the least he knoweth they cannot do themselves; who will lay a bur∣then upon the back of his beast, that knoweth he cannot bear it?

It is a mistery that every man should think himself to be, have, and do that before God, at least somwhat, which he neither is, have, nor doth in truth.

It is a mistery that every man corrupted thinketh himself to be, have, and do some good thing at least before God, whenas there is no man that is, hath, or doth any thing in the least, good, holy, just in Gods fight.

It is 〈◊〉〈◊〉, that every man corrupted should be dead in

himself, and that he that is quickned and liveth, shall be quickned and live only in Christ; that he that is holy, good, just, wise, &c. should onely be holy, good, just, wise &c. in Christ, not in him∣self: And that for these things being in truth so, Christ setteth out to every man that cometh after him to deny himself, which no corrupt man in truth can do, as hath been proved.

Object. I say the Prophet did deny himself, when he said, We * 1.18 are all as an unclean thing, all our Righteousness is as filthy raggs. Paul did deny himself when he said, When the commandement came * 1.19 sin revived and I died, and when he said I am carnal sold under sin, and when he said, there dwelt no good thing in him, and that he found no means to do the thing that was good, and that the good which he would do, that he did not; and the evil that he would not do, that he did.

Answ. This denyal of a mans self, is that which Christ intend∣ed in his commandement indeed, but it was not Esay, nor Paul of themselves, that did thus deny themselves, but this fruit was wrought up in them from the Vine Christ, by the spirit of Christ, which they as branches of the Vine did bear and hold forth as Christ pleased to make them his instruments thereof▪ This was Christs work and performance in them, for an evidence, witness, and manifestation to them, that they were branches abiding in Jesus Christ the Vine, and came after Jesus Christ in truth, not their own work and performance, howsoever of grace it pleaseth the Lord Jesus Christ to account it theirs, for a corrupt and evil Tree can bring forth no such good fruit.

Quest. If Christ in these words command and call men to de∣ny themselves, which is too hard for them to do in truth before God, but onely outwardly before men, which is but dissimulation before God, what benefit is this to men, that Christ teacheth and commandeth them to deny themselves, to come after him, which they cannot do in truth; they shall come after Christ never the more: for in whatsoever Christ requireth, he requireth truth in the inward parts, as David saith; and he saith, My son give me thy heart: A corrupt man cannot give a pure heart. * 1.20

Answ. Yes, it is much benefit and good to men where Christ commandeth and teacheth, although they cannot do it them∣lelves before God, but onely outwardly before men; and there∣fore the Apostle saith, The Law is good if a man use it lawfully. * 1.21

For although Christ holdeth forth his commandement to shew

what all were bound to do before God, which he hath undertaken and satisfied God for, touching the Elect in him; yet he also holdeth the same forth for the benefit and good of his church and people among themselves, by his commanding and teaching, and that many waies.

1. For example and comfort to men; although my well doing extendeth not to thee O Lord (saith David) yet it extendeth to the Saints upon earth; and the Apostle adviseth to be carefull to * 1.22 do good works, because they are good and profitable to men: and therefore Christ said, Let your light so shine before men, that they seeing your good works, may glorifie your Father which is in hea∣ven. * 1.23 The seeing of good works commanded by Christ done out∣wardly, may move men to praise God before men. And if men see others so humble, as deny themselves to have any goodnesse, to be nothing but sinfull, it may be a means to make them smite their breasts, and say, Lord be mercifull to me a sinner.

2. When Christ by his Ministers and Instruments holdeth forth his Word, and teaching, purely and truly, it is a comfortable evi∣dence * 1.24 to that people that there are some of Gods chosen ones, some ordained to eternall life there. When the sower went out to sow, some of his seed fell upon good ground, although some * 1.25 upon bad. There was some good ground there, otherwise the wise sower would not have gone out to sow. When the Apostle preached to those great multitudes at the glorious descending of the Holy Ghost upon them, although some wondered, some doubted, some mocked, some railed, yet some there were that be∣lieved. And when Paul preached at Antioch, although no doubt * 1.26 many there believed not, yet so many there as were ordained to eternall life believed; some believed.

3. The Law and commandement of Christ is good and benefi∣ciall to men; for thereby they come to know sin, to know their error, which otherwise they could not do. So Paul said, he knew * 1.27 not sin but by the Law; I had not known lust had been sin (saith he) if the Law had not said thou shalt not lust; and again, by the Law came the knowledge of sin. It is a great good to a man that is * 1.28 out of his way, to be told that he is out of his way; but indeed it is a greater good to him to be told the right way.

The Law and command of God can tell thee that thou art out of the way, but it cannot tell thee the right way. But mark, thou shalt hear a voice behind thee, telling thee, this is the way (saith * 1.29

the Prophet.) The Law may tell thee of sin and transgression, but the Law cannot tell thee of Christ, which is the right way, the on∣ly way in truth to heaven, who saith, I am the way and truth, and the life no man cometh to the Father, but by me (saith Christ) he that climeth another way is a thief and a robber. O take heed ye be be not found as these thieves and robbers. It is the voice behind that telleth of Christ the way, the right way, the gospel, the voice of the Son of God in the gospel that came behind after the law that telleth thee of Christ the right way to walk in, to the Father in heaven. The law now telleth of death, but not of life, although it was at first ordained unto life: for, saith Paul, that which was ordained unto life, is now found to be unto me unto death. The letter killeth (saith Paul) it is the spirit that giveth life. The Law that telleth a man his error, is a benefit, although the gospel be a * 1.30 much greater good to man that telleth him of Christ the right way to heaven.

4. The holding forth of the law and commandement is bene∣ficiall to men; Christ in the Scriptures speaketh of his Law and commandements as he doth of afflictions.

They are (say the Prophets) as a wall of fire and as an hedg of * 1.31 thorns to keep men from transgressing, sinning, and going be∣yond their bounds. The curse, thunderings and threatnings of the commandement doth scare and feare corrupt man in sinning, in e∣vill and mischief. And this is much for the good and safety of Gods chosen people, which are among the reprobate, as sheep a∣mong wolves (as Christ speaketh) I send you as sheep among wolves.

5. The holding forth of the commandement is to the great be∣nefit, * 1.32 and comfortable good of believers in Jesus Christ; for it hath resemblance to the brazen Serpent that Moses set up in the wildernesse, which had the form of the serpent that wounded man, and it had the figure of Jesus Christ that healed man. So the commandement held forth hath the form of the law that con∣demned man, and it hath the figure of Jesus Christ and his perfor∣mances that saveth man, which is cleerly represented to believers in Jesus Christ therein: For it sheweth what Jesus Christ hath done for them, the chains they were bound in, the curse they were under, and their deliverance. It sheweth what Jesus Christ hath done for them in himself for their justification and salvation in fulfilling of the hard law and commandement impossible for them to have done, or to do before God. I came (saith he) to fulfill the

law. And it representeth to believers the undertaking of Christ, of all these with God the Father of mercies, from the beginning, for all those chosen in him, to do the whole will of God for their justification and salvation, in himself, and also in them by his spirit sent unto them for manifestation, evidence and witnesses to them of all undertaken and done for them, to Gods satisfaction, and their salvation by Christ, as in his own words is held forth, where he saith, Lo I come to do thy will, O God, &c. * 1.33

And the Law and Commandement thus held forth (as the A∣postle saith) he usually did for the Gospells sake, become a Gos∣pell to believers, a witnesse of life, and not of death to Believers. * 1.34 As in this commandement of self-deniall in the Text, if it be holden forth, to shew what Christ hath done for his people in himself in denying of himself for them, who being in the forme of God, and equall with God, made himself of no reputation, took upon him the ••orm of a servant, ana was made like unto men, and was * 1.35 found in shape as a man, humbled himself, and became obedient to the death, even to the death of the Crosse; and all this done of Christ, imputed to them, and made theirs of grace, and witnessed by the work of the Spirit in them; this hard commandement to corrupt man, becometh now a Gospell to the Believers.

Indeed, this and other the commandements are commonly ta∣ken and held forth to Gods people under grace in the form of the Law of works, as it was held forth to Adam in innocency, when he had power and freewill to do, where the command, and the condition was keep this, do this, and live eternally, break this, and die eternally, as if men had now power and free will to doe the command, as Adam had before he lost for himself and all.

And some held forth the commandement thus, only the curse and commination thereof to be taken away, to Gods chosen peo∣ple by Christ, but that they are still bounp to do the command, to indeavour rnd do something thereof themselves before God, that the commandements remain stil as a rule for them to follow, in Gods sight, to please God, to enjoy life, to come to the Father, without which (themselves indeavouring and doing) they cannot come to the Father in heaven. But (I take it) they might more truly say, by such indeavouring and doing the command them∣selves, no man shall, or can come to the Father in hea∣ven.

For mark (good people of God) what Christ saith, I am the

way, the truth, and the life, no man cometh to the Father, but by me. I am the door, no man entreth to the Father but by me and he that * 1.36 climbeth up another way is a thief and a robber. Christ, is the onely way that the Father hath graciously made for all his chosen ones to come to him by Jesus Christ is his beloved Son, in whom the Father is only pleased.

This is the honor that the Father hath given him for his under∣taking, work and performance for poor lost man, to Gods satis∣faction, and man salvation.

If any man therefore holdeth himself forth to please God, to climbe up to the Father, by his own indeavours, devotions, and performances, he robbeth Christ of his honor, of the honor only due to him, and therefore saith Christ, he is a thiefe and a robber.

If a King should for speciall love and service done to him, give to his son that honor, that no man should come to him into his presence, but by this his Son. And if any man should be so bold, as to indeavour another way to come to the King, both the King and his Son must needs think it a great affront, and wrong, and dishonor done to them.

But poor proud man, do what thou canst of the commande∣ment, to please God, to make thy way to come to the Father, yet thou canst not do so much as the Pharisees, Herod, Judas, and De∣mas did; which although they were much in mens estimation, yet they are accounted in the Scriptures, to be but Thieves & Robbers.

APPLICATION.

THat where the Spirit of Christ is, it worketh up considerati∣on of these things, and therefore David saith, O consider this, * 1.37 you that forget God, least he pluck you away, and tear you in pieces, * 1.38 and there be none to deliver you. Where the consideration of these things is not, there is the evidence of Gods wrath, that he will tear them in pieces; and there shall be none to deliver them; where meat is not chewed, there is little nourishment, and where the Word of God is not considered, there is little edification. The gold of the Sanctuary was all weighed, the Bereans searched, * 1.39 whether those things preached were so or no, to their commen∣dation. But where the things of God passe away, as they come without consideration, it is a token and evidence that the Spirit

of Christ is not there, that they are not the children of God, but the children of Wrath.

Use 2. Reproveth all mens Pharisaical pride, and boasting of their own goodness, honesty, holiness, and righteousness; one saith, I am good, honest, just, a Saint; another saith, I am better then thou; and another saith, I am not as other men are; whenas all are naught, as an unclean thing, before God, in themselves. The more any man boasteth and seeketh the praise of men, the worse he is before God; and therefore Christ saith, Woe be to you when all men speak well of you.

Vse 3. Reproveth the high conceipt of inherent holiness and righteousness in man, by the sanctification of the Spirit, whereby * 1.40 he can do, and d••th the works of holiness and righteousness be∣fore God as the Agent thereof (as they hold:) And it reproveth all Popes holiness to be Saints in themselves, and to be able to sanctifie other persons and things by their inherent holiness; when as it is clear, if any men have had, or have any holiness and righ∣teousness in themselves, their souls, or bodies, then no doubt but David, Esay, Paul, had the same as manifest as any other: But it is shewed before, that they all deny the same, they deny them∣selves to be holy, good, righteous, or to have had any such good∣ness inherent in themselves, or to have themselves done any works of goodnes, holines, or righteousnes before God: They have acknowledged themselves to be unclean, carnal, corrupt, not any good thing dwelling in themselves; their inherent holiness and * 1.41 righteousness in themselves; to be nothing but filthiness, loss, and dung before God, that they found no means to do the thing that is good before God.

Use 4. Reproveth the idolatrous opinion of many that think and affirm, that their prayers, and the prayers of esteemed righte∣ous men, have power to move God and prevail with God to do them good, to forgive them their sins, to keep and turn evils from them and to deliver them from evils upon them, that there is much good and vertue in mens prayers, and this they think they have sure ground of Scripture for; for say they,

Object. J••sus taught his Disciples to pray for all these things in that which they call the Lords Prayer; Christ commandeth to pray, and promiseth to give to them that ask and pray; and his * 1.42 Apostles command the churches to whom they wrote to pray continually, and say The prayer of the faithful availeth much; and * 1.43

to make Gods promises good unto prayer, the Scripture saith Moses prayed, and the Israelites overcame the Amalekites in the Battel; Eliah prayed, and God sent rain. * 1.44

Answ. All these set forth in the Scriptures are true and good: But yet if thou thinkest and affirmest that thine own prayers, and the prayers of other men have power and strength to move God, to prevail with God, to do thee or them good, to forgive thy sins, to keep thee from evil, to turn evil from thee, and deli∣ver thee from evil upon thee, that there is much good and vertue in thine or their prayers, thou makest an Idol of prayer.

Mark this well, When the Israelites had fiery Serpents among them, which stung many to death, God by Moses set up a Brazen * 1.45 Serpent to figure Christ, that whosoever was stung, he command∣ed to look upon the Brazen Serpent set up, and he should be healed; and as many as looked upon it after Gods command, and according to Gods Ordinance, were healed.

But afterward the people made it an Idol, burnt incense to it, accounting the goodness and vertue whereby they healed to be in the Serpent of Brass, not in Jesus Christ, which it figured; therefore the servant and Instrument of God, King Hezekiah, * 1.46 brake it in pieces.

This fiery Serpent is among us, it doth sting all with sinne unto death, The sting of sin is death, (saith the Apostle.)

Jesus Christ hath set up Prayer in the room of the Brazen Ser∣pent to his church and people, to be a figure and representation of himself unto them, that if we his people will return unto prayer according to his Ordinance, and look upon him represent∣ed in prayer (as he hath commanded,) then we shall all of us be sure to be healed, as all were healed that were stung by the fiery Serpent of the Israelites.

But if we fall to esteem vertue, goodness, power, and strength in our prayers to do us the good, to be able to move God, and to prevail with God to do us the good; we make an Idol of our Praver, and we and our prayers shall perish.

I know there are many in these modern times professing Chri∣stianity, and having sundry names for their different waies, as Pa∣pists, Arminians, Anabaptists, Brownists, Presbyterians, Indepen∣dents, and others; and all zealous of the commandements of our God, and the duties thereof, especially they of those sorts, which for the manifestation of their zeal, and increase of Proselites,

make many private meetings and Conventicles, for prayer, and performances of other duties commanded to edification of men in their wayes, whereby they think, they please God, pacifie God, move God, and prevail with God to do them good: But alas in all these they rob Christ of his honour, and make an Idol of their Prayers and performances, for that they give the honour that is onely Christs, (to please God, to pacifie God, to move God, to prevail with God to do men good) unto their own performances, which in truth are corrupt and sinful, and therefore cannot please God.

Object. But these will say, We do all that we do, to the honour and service of God.

Answ. The greatest Idolaters have ever said so, and (no que∣stion) had intention thereto; we cannot think but that the Israe∣lites that made and worshipped the golden Calf, did say they did it to Gods honour and service, and intended it so; and they that did bow the knee to Baal, did it, and intended it to Gods honour and service.

And the Papists that bow to the image of Christ, say they do it and intend it to the honour and service of Christ, and yet the same is idolatry.

So these may do and intend all their Prayers and performances to the honour and service of God, and yet that they do be idola∣try, whilest they give that honour to their own Prayers and perfor∣mances, which is onely Christs.

It seemeth that the Apostle Paul did finde many of the Israe∣lites in the like zealous condition touching the commandement of God, as these profess themselves to be; unto whom he wrote in these words, 〈◊〉〈◊〉 bear you record you have a zeal of God, but not ac∣cording * 1.47 to knowledge, for you bring ignorant of the righteousness of God, and going about to establish your own righteousness, have not sub∣mitted your selves to the righteousness of God for Christ is the end of the Law for righteousness, to every one that believeth.

There are three things marked by the Apostle in those Israe∣lites answering to these zelotes.

1. They were zealous of God, his honour and service, so are these.

2. They were so zealous in ignorance, because they were ig∣norant of the righteousness of God, (meaning in Christ) and would not submit unto that, which is all righteousness that is in Gods sight righteousness, to please God, to pacifie God, to move God, to do men good, so are these.

3. They would establish their own righteousness, the righteousness of their own performances, to have power to please and pacifie God, to move God and prevail with God to do them good, (which must needs be understood by establishing their own righ∣teousness) for nothing can please and pacifie God, move and * 1.48 prevail with God, but true righteousness, which Christ (faith the Apostle) is the only performer and finisher of to those that believe Christ is the end of the law for righteousness to every one that believeth.

In this glass, such as go about to please God by their perfor∣mances, * 1.49 may see their idolatrous faces clearly, Babes (saith the A∣postle) keep your selves from Idols.

Quest. But these will say, Wherefore doth God command men to do the duties of his commands, if the doing of the duties do not please and pacifie God, and move him to do them good?

Answ. For resolution therein, look back to that which hath been said before of the benefits of Gods commandements to men.

Quest. Have not true Believers care and zeal to do the duties of Gods commandements?

Answ. Yes that they have in all humbleness and reverence, for the care, zeal, and devotion of the duties of all godliness, is wrought up in them by the Spirit of Christ, which they, as bran∣ches of the Vine Christ, abiding and alive in him, do bear and hold forth; and they are not so wrought up in them to bear and hold them forth, that they should thereby please and pacifie God, or prevail with God to do them good; ut to manifest, evidence, and witness to them, that God is pleased with them, and pacified to∣wards them in Christ, whose fruits they are that they bear and hold forth: And that Christs performances in himself have pre∣vailed, and will ever prevail with God to do them good, that all shall work together for the best unto them, and herein is the joy and the rest of true Believers.

Indeed I hear there are some, because they hear there is no goodness in their Prayers and duties performing to please God, no promise to prevail with God to do them goed, therefore they give over prayer, &c.

I wish these would observe, if any of the Israelites stung with the fiery Serpent, did not return to the Brazen Serpent the figure of Christ, to look upon it, they were sure to die.

Even so they which refuse to return unto Prayer, the figure and representation of Christs Spirit in man, which Christ hath set

up for a figure and represent on of the same, being stung with sin, the sting whereof is death, they are sure to die: Must thou needs make an Idol of thy prayers and duties, or else thou wilt not, nor must not pray?

Thou shalt find it true, If thou dost not deny thy self to be good, to have goodness, (as here Christ commandeth) thou ma∣kest an idol of thy self; and if thou dost hold thy prayer to have a∣ny vertue or power to please God, to move God to do thee good, thou makest an idol of thy prayer, giving that honour to it, which is onely Christs, to whom all power is given.

Quest. But some will ask, if prayer move not and prevail not with God by the strength it hath to the forgiveness of sin, and to the healing diseases in men, why doth the Apostle say, If any man be sick, among you, let him send for the Elders of the church, and let them pray for him &c. and the prayer of Faith shall save the sick, and the Lord shall raise him up, and of he have committed sin, it shall be forgiven him; and further, The prayer of a Righteous man availeth much if it be fervent?

Answ. The Gospel is a mistery, Faith is a mistery, and Christ is a mistery, (as the Apostle saith) which mystery is hid to those which are lost, be they never so wise and learned otherwise: And in these words is this mystery, as in many other of holy Scripture.

The Apostle doth not say, that the Elders or the prayers of the Elders shall save the sick, and raise them up, or procure forgive∣ness of sins, or avail much with God; but he saith, the prayer of Faith shall save the sick, the Lord shall raise him up, the sin com∣mitted shall be forgiven him; it is the prayer of Faith that availeth, there is the mystery.

Now we are to observe, that both Prayer and Faith are fruits of the Spirit, and the fruits of the Spirit are wrought up into the branches from Christ the Vine, as the fruits of the vine are wrought up to the branches that bear them, by the spirits of the vine: The Representation is Christ, where he saith, I am the Vine, ye are the branches. * 1.50

The fruits of the vine, wrought up by the spirits of the vine to the branches which bear them, are not to do any thing to, or for the branches, but to shew and manifest that those branches that bear them are abiding alive in the vine, that they are living bran∣ches of the vine, and those branches have those fruits, and all con∣veighed to them from the vine by the spirits thereof, that they are all of the vine.

So then Faith and Prayer being fruits of the Vine Christ, con∣veighed by the spirit of Christ, to the Elders of the church, the branches of Christ do not, nor can do any thing to them, or for them that bear them, but onely manifest, evidence, and witness to them that they are in Christ, that they have all good for them from Christ, his undertaking and performance, that they are all from Christ as his instruments; it is none of the Elders power, vertue, or godliness whereby the sick is healed, saved, sin is forgi∣ven (as Peter said,) It is not of our power or godliness that this lame * 1.51 man is healed: Neither must these say so, except they will make themselves Gods; for there is none that can forgive sinnes but * 1.52 God onely, none heal and save but Christ onely; there is no salva∣tion in any other, saith Luke. * 1.53

It is meant then that prayer doth onely manifest and witness the saving, healing, and forgiveness of sin from Christ and his performances, not that Prayer, Faith, or any godliness of man doth it.

The Brazen Serpent did shew and witnesse their healing from Christ, represented by it, but it did not heal them by any vertue or strength in it.

The Image or stamp of Caesars coyn made it go for payment, it was not the metal or matter it self that made it payment: So it is the spirit of Christ in Prayer that makes it Prayer, and not mans prayer it self.

Vse 5. In that Christ holdeth forth this command to men that follow him, to deny themselves, as also other commands (which he knoweth) no man can do before God, and man himself know∣eth it; as Adam knew himself naked, and made himself aprons of * 1.54 Fig-leaves to cover, because he would not see his own nakednesse, but could not remedy it: And for that (as hath been said) Christ holdeth forth his commands, that poor naked man, which would cover his nakedness with Fig-leaves of his own holiness and righ∣teousness, might see it more clearly.

Vse. Humiliation. Hence all Believers are ledto humiliation when they hear the Law and commandement preached, to look well upon their wants, weakness blindness, misery, and poverty held forth therein, to hang down their heads, smite their breasts, crying Lord be merciful to me a sinner, as the publican did in the Temple where the Law was preached; yea the holding forth of the * 1.55 Law, the justice and judgements of God in the Law, will make a

stout heart to tremble; Felix was a great and stout man, yet when he heard Paul dispute of justice and judgement to come, he * 1.56 trembled.

Vse 6. For that the holding forth of the Law and commande∣ment sheweth to Believers what Christ hath done for them in himself, in performing of the righteousness thereof, and in their deliverance from the curse and penalty thereof, to the full satisfa∣ction of God: And that the performances of Jesus Christ in them by his Spirit, sent unto them in the fruits thereof, borne and held forth of them, as branches of the Vine Jesus Christ, do mani∣fest, evidence, and witness the same to their souls, fully done of Christ in himself for their justification and salvation.

Vse. Comfort, Thanks, and Love. From hence ariseth the first unspeakable comfort to Believers, to see the righteousness of so good, just, and holy a Law and commandement performed for them, whereunto they were bound upon inevitable pain, and which they themselves were not able to do in the least; and them∣selves to have all the good and benefit thereof; and to see the curses, dangers, miseries, and penalties they are delivered and freed from, all closed in the commandement, and before them opened, and the same witnessed and sealed unto them by the spi∣rit, in the fruits there of wrought up in them.

Suppose a man hath taken a great house to build, and is bound straitly for the performance thereof, and is assuredly to have a thousand pound if he build it, to be paid when it is finished; But this man is by his failings grown so much indebted, that he is not able to do any thing of the building, his Creditors come so fast upon him.

If a friend shall build this house for him, and pay all his debts also, would not this be a great comfort to him? Yea, sure he would think himself bound to be thankful to that friend, and to love him as long as he lives, otherwise he were an unworthy man.

Every man is bound to perform this building, which is the do∣ing of the command of God, but his transgression is so much, (which is his debt to pay) that he is not able to do any thing of the command.

Jesus Christ put forth himself a friend to all Believers in him, he builds the house for them, he hath paid all the debt of their transgression, with the price of his passion, blood, and death,

and they have the whole benefit and the reward thereof.

Is not this a comfort to every believer, will not this make them thankful, and ever to love the Lord Jesus Christ?

Surely that man is no believer that sheweth not comfort there∣in, yea their fulnes and love to the Lord Jesus Christ for this.

This made David to call out, O that men would therefore praise * 1.57 the Lord for his goodness, and declare the wonders that he hath done for the children of men: And What shall I give unto the Lord for all that he hath done unto mee? I will take the cup of salvation, and give * 1.58 thanks unto the Lord. And this made Paul to say, Cursed is he that loveth not the Lord Jesus Christ.

But now the words of many are stout against Christ, his under∣takings, and performances, which notwithstanding say like Hypo∣crites, Wherein have we spoken against thee? Of whom the Prophet * 1.59 fore told; never so many of these as now are standing up to set up man, and pull down Christ; yea, instead of denying themselves, (as Christ commandeth) deny Christ in the matter.

I know there are many that will say, O that I had assurance of Christ and his performances for me, and the benefits thereof, of the forgivenesse of my sins, and all my debts paid to God, and of life everlasting by Christ.

Quest. But how shall I know this?

Answ. If thou seest and findest the fruits of Christs spirit wrought up in thee, mentioned and intended by the Apostle, love, * 1.60 joy, peace, faith, goodnesse, &c. and especially this self-denyal wrought up in thee (as Christ in the Text commandeth) to deny thy self, this is a witnesse and an assurance to thee of all thou de∣sirest to know and to have of Christ.

The fruit of the Vine, witness and assure, that the branches that beare them do abide in the Vine, and have all of the Vine behoo∣vable for them; even so, where the good and true fruits of the spi∣rit of Christ appear, are born, and held forth in truth and simpli∣city. it is a certain evidence, witnesse, and assurance to that man, that he is a living branch abiding in Christ, and hath all of Christ, that he hath undertaken and performed for Gods chosen ones, that he hath forgivenesse of all his sins, and everlasting life: For these things wrought up in him, are the witness and assurance to him of the Spirit of adoption received, and the same spirit saith * 1.61 the Apostle, witnesseth, (that is assureth) that we are the children of God, and coheirs with Christ.

Notes

• * 1.1

  Hob. 10. 〈◊〉〈◊〉.
• * 1.2

  Rom. 3. 17.
• * 1.3

  Rom. 9. 23.
• * 1.4

  Mark 10. 1•• 18. 19. 20. 22. Luke 18. 1•• Doct.
• * 1.5

  Prov. 13. 10
• * 1.6

  1 Cor. 1. 1. Iam. 4. 1.
• * 1.7

  Psal. 53. 2. 3.
• * 1.8

  Rom. 3. 10, 11, 12.
• * 1.9

  Mat. 19. 17. Isa. 64. 6.
• * 1.10

  Rom. 7. 18.
• * 1.11

  Gal. 6. 3. Rom. 7. 18.
• * 1.12

  Prov. 12. 2. Math. 12. 35. Iob 1. 1. Acts 10. 22. Math. 2. 1.
• * 1.13

  Rom. 1. 5.
• * 1.14

  Act. 3. 21. Eph. 3. 5.
• * 1.15

  Eph. i. 4.
• * 1.16

  Eph. 2. 6. Acts 17. 8. Col. 3. 3. 2 Cor. 2. 4. Act. 2. 12, 13.
• * 1.17

  As 13. 48.
• * 1.18

  Isa. 64. 6.
• * 1.19

  Rom. 7.
• * 1.20

  Psal. 51. 6. Prov. 23. 26.
• * 1.21

  Tim. 1. 8.
• * 1.22

  Ps. 16. 2. 3.
• * 1.23

  Ma••. 5. 16.
• * 1.24

  Mat. 13. 4. 5. 8.
• * 1.25

  Act. 2. 41.
• * 1.26

  Act. 13. 48
• * 1.27

  Rom. 7. 7.
• * 1.28

  Rom. 3. 20.
• * 1.29

  Isa. 30. 31.
• * 1.30

  Rom. 7. 10.
• * 1.31

  Zach. 2. 3. Hos. 2. 5. 6 7.
• * 1.32

  Mat. 10. 16. 17.
• * 1.33

  Heb. 10. 9.
• * 1.34

  1 Cor 9. 23.
• * 1.35

  Phi. 6. 7, 8.
• * 1.36

  Joh. 14 6. Joh. 10. 19. Joh. 10. 9.
• * 1.37

  Use. 〈◊〉〈◊〉.
• * 1.38

  Psa. 50. 22.
• * 1.39

  Act. 17. 13.
• * 1.40

  Luct. 16 15
• * 1.41

  Phil. 3. 8.
• * 1.42

  Thes. 5. 17.
• * 1.43

  ••am. 5. 16.
• * 1.44

  Iam. 5. 18
• * 1.45

  Num. 21. 8 9.
• * 1.46

  2 Kin. 18. 4. 1 Cor. 15. 56.
• * 1.47

  Rom. 10. 2 3. 4.
• * 1.48

  Rom. 10. 4
• * 1.49

  1 Iob. 5. 21
• * 1.50

  Ioh. 15. 5.
• * 1.51

  Act. 3. 12.
• * 1.52

  Mar. 2. 7.
• * 1.53

  Act. 4 12.
• * 1.54

  Gen. 3. 7.
• * 1.55

  Luk. 18. 1••
• * 1.56

  Act. 24. 26.
• * 1.57

  Psal. 107. 8.
• * 1.58

  Psal. 116. 13. 1 Cor. 16. 22.
• * 1.59

  Mal. 3. 13.
• * 1.60

  Gal. 5. 22.
• * 1.61

  Rom. 8. 16.