Self Denial: OR, A CHRISTIANS HARDEST TASK. WRITTEN By CHRISTOPHER WILSON; Preacher of the Word of God, etc.   printer's device of Nicholas Okes, featuring a fleur-de-lis seeding (McKerrow 251) 
LONDON: Printed by NICHOLAS OKES, for Richard whitaker's, and are to be sold at his shop in Paul's Churchyard, at the sign of the Kings Head. 1625.   

❧ TO THE RIGHT Worshipful Sr. John Osbourne Knight; Remembrancer to the Chief Treasurer in His Majesty's Court of Exchequer: As also to the Right Worshipful Lady, Dorothy Osbourne his Wife: Christopher Wilson wishes all increase of grace in this life, and Eternal Happiness in the life to come.  
Right Worshipful:  
IT hath been an ancient and laudable Custom among Humane and Divine Writers, to entitle their labours intended for the public good, to some particular person, fit for eminency of place, quality of gifts, and affection of piety; to Patronise and Commend to the common use, their said labours: It being then so with me, that being entreated to make public this small Treatise, discoursing of one of the main Duties of Christianity: I thought it was meet to go the Common Road, that none through praejudice might either reject the Work, as altogether worthless, or despise the Author, as altogether friendless; but that, that authority, which the Word of God hath and aught to have among Christians, might by an external, and secondary testimony of men of worth, be confirmed and countenanced.  
I have therefore presumed (though without your privity) to take up your Worship's Name to be as an ornament to the work; that those who know not the Author (as being an obscure man) might not yet despise it, while it is allowed of such a one, of whom the Church of God hath long agone taken notice of as Foster-Father; and the Commonwealth rejoiced in as an uncorrupt and grave Officer and Magistrate. Yet in this business I had some strife in myself, while on the one side I considered your natural Disposition which desires not, as indeed you need not, the applause of pen and paper; having many real and solid praeconies & testimonies of your laudable, and virtuous actions, I was deterred: But when on the other side I considered my duty and that special obligation I stand bound in, to your Worships, for your many favours, I could not but express some evidence & testimony of a thankful mind; and knowing that none of the common kind wherewith the world doth gratify her benefactors, would not be acceptable to you, especially from a Scholar and Minister: I am bold to present such as best befits me, and pleases yourself; accept therefore a testimony of a thankful mind, and such as if in no other regard might be acceptable; yet as it rejoices the husbandman or Gardener to taste of his planted and grafted fruits: so seeing this is a handful of that fruit which hath sprung from that Tree, which was first planted in the Garden of God, by your hand, and is still watered and warmed by the dew and beams of your beneficence: I hope it will not be unpleasing to you, and the Church of God will thankfully acknowledge, that what everfruite hath, or may grow hence, that, under God, it is to be ascribed to your most Christian piety and care of the same: Who finding one of the Daughters of Zion harbourless and ragged, hath honestly housed her, and clothed her. I had not thought (believe me Worshipful Sir) to have gone thus fare, when I put Pen to paper, to speak of your praise to yourself or other, for I know it pleases you not; yet let God be glorified, and his servants honoured.  
To return then, seeking a Patron for my Work; who may be thought fit than the Patron of the worker? Lords in old time did challenge, and the Law of God allowed it, that the service of servants was their Masters wholly and sure; how ever the work for the outward lincaments may not seem worthy your judicious eye, and great learning, yet for the matter being taken out of God's Book, which by your daily practice I can witness, is most precious unto you; I know nothing borrowed thence, can seem contemptible.  
I pray you therefore accept in good worth this my tendered service; and as the Lord accepts of his servants works not by the work itself, but according to the heart and mind of the worker; so judge not of it, I pray you, by the out side, but by the affection of the giver. And thus ceasing longer to distract you from your many serious affairs, I commend the reading of this Treatise to your best leisures; praying God for a Blessing on it, and commending yourself, and all your Worshipful family to God's gracious prospering and protection, still to be over you and yours in goodness. I humbly take my leave from my Study at Haunes the 24. of june, this present Year 1624.  
Your Worships to be Commanded in all Christian Offices: CHRISTO: WILSON.   

To the Christian Reader.  
CHristian Reader, in this little Treatise I offer to thy view one point of thy profession, such as is thy Alpha and Omega, the beginning and perfiting of a Christian: the first to be learned ere thou canst set thy foot over the Threshold of Christ's School, and yet not perfectly learned till thou be'st in Christ's glorious Kingdom. The consideration of this one point will help, direct, and settle thy musing thoughts about many things that befall the course and condition of Religion in the World; for here is discovered the stepmother of all true Religion, whither we consider the rule and doctrine of it, or the practice of it: Here also thou mayst see the arising and increasing of all false Religion coming out of the earth and sea of man's carnal earthly heart, and troublesome affections. Hear thou shalt see as it were under one Roof, a Prison and a shop or forge; a Prison wherein thou mayst behold Divine truth, and sacred Religion chained and bound with many Fetters in the Common jail of Selfe-conceite, and Self-love. Hear again thou mayst behold the Shop and Forge wherein are wrought, and hammered out the frame and fabric of all false religions and opinions, both within and without the Church. Here thou mayst behold the Seminary of all Heresies, and factions that trouble the Church, the ground of the grand false and deceitful religions that reign in the World, as Pagan Idolatry, Profane Mahumetisme, Popish Heresy and Superstition, all turbulent Schisms, as the late Arminianism, they arise all out of one bitter root or fountain before named; and to give thee a little taste and touch of them both.  
For the first, here thou mayst see truth's Prison, wherein it is detained in unrighteousness, and that with three chief bonds: The first is Self-conceit, arising from the want of Denial of our own minds, wit, opinion, reason, fancies, and wisdoms: for such being the natural blindness of the mind that it cannot conceive many truths, such is also the Natural dotage to conceit and invent of itself, or to receive from other any strange fictions, vanities, curiosities, or what pleases the carnal fancies of men, that truth is neglected either as not known, or rejected as not pleasing: so that, with this one chain Selfe-conceite, doth bind up many precious truths, or seal them up under the privy seal of Ignorances'. This St. Paul notes in the Roman Gentiles, and others, that while they professed themselves wise, they became fools, so that when in some sort they knew God, they did not glorify him as God, but became vain in their imaginations, or discourses raised thence; and their foolish hearts were full of darkness, so that in the end they turned the Truth of God into a lie.  
Add unto this as a part of it a defect or viciousness that is in the practuall understanding, called conscience; which when it should give a perfect direction before, and a right verdict after our actions or conceits, it is erroneous, dull, idle: not willing to examine things, apt to be deceived, and so to excuse or witness with, as good, when it should accuse and witness against, as bad. So that as many a man of a naughty conscience as we speak, who knows some particular truth or fact, yet smoothers them, not caring to reveal them: so is it naturally with man through this defiled conscience, which is as a grave to bury many holy truths in. Alas lamentable experience sufficiently witnesss this same, both in the general, and in many particulars; as is seen in many Papists either ignorant, and mis-in-formed, or dreaming and ill minded ones, who see and know the truth, but they love it not, and therefore will not give witness of it: but as they have laboured to get in, and burn many Books of Holy Truth, so do they suppress the same in their minds. But if the beams of Divine truth break & pierce into the darkness of the mind, it would give forth some lustre thence to the whole man; then a second bond is at hand to bind this Truth, and that is, Self-will, the will taking upon her as a judge to examine all evidence, all places, tenants, propositions; and if they please not the will, they are then rejected and pass no further, either secretly checking the understanding, as too busy in her informations, or only examining the reasons projected, or cunningly turning them another way, resolved they shall not have her assent and confirmation, and so be dead and nipped in the head: so that the will Procrustes-like stretches out each opinion to the length of her measure, or cutting off what is longer, so that partly man's inability in his elective faculty, and partly its wilfulness refusing truths showed by the understanding, restrains many parts of Divine truth; as was also seen in many pharisees in the days of Christ, who saw and were oft convinced, but wilfully went from and against the same: such also is the condition of many wilful Papists in these our days.  
But if truth pass the upper part of the soul, as reason, conscience, and will, and that now there might be hope, there would be no stoppage; to a third, and that a strong and violent band to offer violence, and to make a new faction and Head; and this is Self-love: who leads a multitude of violent and clamorous passions, drowning and crying down the voice and judgement of reason, as we see oft in many elections, the greater and base part to be carried against the smaller and wiser. For when holy truth falls into the hands of these, she is carried from her own Bar where she should be tried, the Laws by which she should be judged are refused, the lawful judge deposed, and sometime envy, malice, self-love, pride, vainglory, sometime other unruly affections and passions are made the lawful jury to be empenelled against truth, and if in any thing she may be found an enemy to thy popular, sensual and carnal state, it is sufficient to commit her to Prison: Here things are examined how they stand with Honour, Pleasure, profit, ease, or any worldly respects, and as they make with or against these, so have they approbation or disallowance: this of old was alleged against the truth, we will offer Cakes to the Queen of Heaven, for than we had plenty of all things.  
Thus Demetrius and his Fellows pleaded hard against Paul, and his religion: this carried the Scribes and pharisees wholly against Christ, as Christ told them, How can ye believe, seeing ye seek honour one of another, and not the Honour that comes of God? and in another place, if we let him alone, all will follow him, and the Romans will come and take our Kingdom; and then as Michaiah must be restrained because he speaks not good for Ahab; and as the Philistimes though convinced of the truth and Majesty of the God of Israel, yet they encouraged one another, saying, Let us quit ourselves as men, that we be not slaves to the Hebrews. Thus doth Natural men, transported with carnal passions. This is clearly seen by that answer, that learned Erasmus made to the Duke of Saxony, who requiring his judgement touching Luther's cause, answered it was true and just: The Duke replying why then do they rage's against him, he answered because he stracke at the Pope's Triple Crown, and sought to pull the Luntions or full Diet from the Monks belly; so that by this, that hath been said, the first point is sufficiently cleared, so that we need not go fare to inquire after discountenancing of Truth: ill thriving and many stoppages it finds, for sometimes it meets with one of these, sometimes with another; so that, till the Lord break these hands, Truth fails, and Religion cannot enter, as the Prophet complains in the behalf of justice.  
For the latter, I must be brief, neither needs it any further proof: for that which is proved an enemy to Truth, is always a friend to the contrary, so that these three, Selfe-conceite, Self-will, Self-love, they are the inventors, the establishers, maintainers, and every way magnifiers of all false Religions, as being the brat of it own brain; and therefore as the Philosophers answered witily and truly, the earth was sparing and churlish to the good herbs, but liberal in nourishing the weeds, because to the one she was a Stepmother, to the other a Natural mother, so every man is as a Natural soil for all errors, heresies, idolatries and the like, but very unkind for Holy Truth, further than we be fitted by grace; so that false religious both arising from man, and attempered to man's Natural reason, and humane wisdom, earnall affections and the like, it cannot be but they must be approved of all such who have not learned in some measure this Lesson of Christ, of Selfe-Deniall: so that it is to too apparent hence, whence Truth finds small entertainment, but false Religion draws multitudes, the one draws up the the Hill, the other down; the one with the stream, the other against it: Yea hence it appears that consents and multitudes are so fare from being evidences of Truth, as that they are just suspicions of the contrary, and a good rule in matters of Religion to try particulars by, is to examine what is plausible to humane wisdom and affections, and to question that, but what crosses these and carries us against them, is likely to be of God.  
These things, Gentle Reader, I commend unto thy serious consideration as worthy of it, if thou respect the matter itself, as for the form and Phrase thereof, I must crave thy favourable censure: the Novelty of the subject as it was the ground of some friend's importunity to publish it, so if I have failed in any thing in the same, it deserves pardon, it is easy erring, where the way is not made before.  
For thee learned Reader, if any such shall vouchsafe to peruse it, I submit myself to his judgement and correction: glad if I may minister but any occasion to any such of further enlarging this so necessary a subject. For other Readers, & the common Christian, for whose good I have penned this, if it shall any ways inform thy judgement, settle thy thought, and help thee forward in the School of Christ, I have my desire, my joy shall be full; and if this my first fruits shall find kind entertainment in the World, it may add encouragement to other assays. In mean while, I commending the fruit of this Labour to the Lords Blessing, craving thy Prayers, I cease remaining thy Brother in the common Faith and Salvation, and a Well-willer of thy good:  
CHRISTOPHER WILSON.   

SELF DENIAL: OR, A Christians hardest Task.  LUKE 9.23. 
If any man will come after me, let him deny himself, and take up his Cross daily, and follow Me.  
THESE Words are Recorded by the Evangelistes to have been oft used by our Saviour, and that on divers occasions partly special, 
Mat. 16.23, 24.  as Mat. 16.23.24. Where Peter taking on him to Counsel Christ, but much amiss, Christ having reproved him, and shown him the ground of his error, he lays down this as the Cure of that and all others of the same nature, that none cannot only not counsel him, but not follow him counselling them unless they learn this point to Deny themselves: 
Luke 9  St. Luke he shows the occasion to have been this, that having spoken of his own future sufferings and death, to the end that none should be offended at them, or expect other condition in as many as would constantly follow him, he shows that this is to be received as the first lesson in his School, That all his followers must deny themselves and resolve for the worst: Briefly, whereas in the end of this Chapter some offer themselves to be followers of Christ, but are refused; and one being called of him did make excuse: Our Saviour lays down this as a general qualification of all those that are meet and fit to follow him, that they must resolve in way of preparation and due disposition, To deny themselves, etc. For whereas there is nothing more necessary to servants then to know their Master's will, and their own duty: So Christians being all the servants of God, nothing more beseems them then the enquiry of their Master's will, and more specially the main duties required at their hand. 
1 The Law.   
Now because none might plead excuse of Ignorance through infirmity, 
2 The Gospel.  that they are so many as can hardly be remembered; as God dealt in this behalf with the jews, 
The sum of every Christian man's duty consisting of three Branches.  reducing all their duties to ten herds or words: And Christ hath reduced them to two, Love of God, and Neighbour: So our Saviour Christ hath most briefly laid down the whole sum of every Christian man's duty, consisting of three branches. 
1 A denial of out selves. 2 Bearing the Cross. 3 Following Christ.   
The first, a denial of ourselves,  
Secondly, the bearing the Cross.  
Thirdly, the following Christ.  
And in truth, the last contains the whole duty of a Christian.  
Yet because our Saviour, as he saw what were the Lets of the practising of the duty, which while they were not removed, it were in vain prescribed; therefore Christ hath set them down in the words going before: 
There are two main Lets which hinder us from following Christ. 1 Inward within us, and that is ourselves.  For there are two main Lets whereby every man is hindered from following Christ: the one is inward within a man, and that is himself: The other is outward, arising from the malice of Satan and the World, raising up continual troubles and afflictions, against the professors of Christ.  
Now these two unless they be removed, 
2 Outward, which are the afflictions we have in this World.  the first, by a resolute renouncing and abandoning what ever is in ourselves, an enemy to Christ's Doctrine, or any part of it. The other, by arming ourselves with courage and spiritual armour to an undaunted suffering and bearing of the Cross: I say without this preparation before hand, it is bootless and to no purpose to offer ourselves to Christ: so that hence arises unto us this necessary Instruction.  
Doctr. 1 That it is no light or easy thing to become a true Christian, but that great things are required in way of preparation and true disposition. So that it is not a shallow and slight purpose, a flickering motion, a good intent and desire, or a general approbation of Christ and his Doctrine that will serve the turn, but there must be serious and settled resolutions, preparations, prevision, and provision against all occurrences, yea against all reasonings and consultations of the flesh, yea of reason and humane wisdom.  
This point our Saviour teaches by two notable similitudes, 
Luke 14.26. to 34.  Luke 14. the 26. verse. to the 34. That as it is folly to begin to build, before a man have considered what the charge will be; and whether he be able and willing to disburse so much, or else to give over at the first: For as it is folly to attempt war before we have well weighed our own and our enemy's forces, 
Simile.  that if we find ourselves too weak, we may make as good conditions of peace as we can: So when we enter Christianity to raise up such a building as being well grounded, will stand against all storms, and before we enter this spiritual war against our three grand enemies, the flesh, the World, and Satan, it behoves us that we bestir us to get all things requisite to the one and the other. He are that of Solomon hath place, 
Proverbs.  Establish thy thoughts by counsel, and by counsel make War: And that speech of the Heathen hath place above all, here. That every Action must want two things, 

1. Rashness.  
2. Negligence.    
The one to be avoided ere we enter; the other when we have set upon it: much more this work so holy, so weighty. It is a dangerous thing in war, or building to commit an error in the onset. So in Christianity to set out il-appointed. We know a journey of any length is not undertaken but with preparation of all things necessary, and with resolution to abide all ways and weathers. To undertake a Sea without a Ship well appointed in every regard, were to expose the Ship and all in it to a thousand dangers. Now all these inconveniences in worldly things are not comparable to the spiritual evils and miseries we shall bring on ourselves, if we enter not our Christian profession with all things necessary; both a right fitness of our own minds, and an undauntedness of spiritual courage.  
Hence it was that at the first setting up of the Church of Christ, when those that were of ripe age were called, none were admitted, but such as gave good testimony of a sound faith and steadfast resolution. That question which Christ put forth to the two Disciples, 
Mat. 20.22.  Matth. 20.22. Are ye able to drink of my Cup, and be Baptised with my Baptism: That is, are you willing and able to undergo the same things in some measure that I must.  
This question I say is proposed to all, and this same thing is no less requisite to us borne Christians, for seeing it pleases the great General, Christ, to put us into his muster-role when we are children, and to keep us in the Camp or Garrison, and give us pay many years ere we be able to strike a stroke in his Battles, it behoves us the more, when we come, to understand what Christ hath done for us, and what we have undertaken by a solemn oath to do for him, that we set ourselves in good earnest unto it, and now to quite ourselves like men, unless we would renounce our General's colours, and flying out of his Camp go to serve his enemy with that body, wit and strength, our own General had given us.  
Use 1 This then briefly serves to reprove sundry sorts of Christians: As first, all such as are yet ignorant of their estates, and know not what belongs to them, neither do they regard to know: A shameful thing it is.  
Secondly, it reproves those who when they are called upon to do such things as they promised, when they entered Christianity by Baptism, they are displeased, as if some new or strange thing were urged upon them, it being no other thing than their own Vow.  
Thirdly, they are reproved, that when they meet with any harsh point, as of mortification, or meet with oppositions, reproaches, or losses in the World, they are offended and begin to repent them, and to think of embracing some such religion as will well suit with their carnal and earthly minds.  
Use 2 For admonition that seeing we have already so long been of the Christian profession, that we would seriously weight with ourselves what is required, to be content to part with what ever indispositions in ourselves; and examining all things aright, to lay such sure foundation, that when storms comes, we may not be shaken, muchless fall; but that setting before our eyes Christ and all our brethren, that have behaved themselves valiantly, and considering Christ's speech, 
Matthew.  that he that puts his hand to the Plough, and looks back, is not worthy of the Kingdom of God: We may come to this resolution, that neither our own carnal wisdom, nor worldly discouragements may make us take offence at Christ or his truth, ever remembering that of Christ, 
Mat. 11.6.  Blessed is he that is not offended at me.  
Thus much then may suffice to have spoken of this Doctrine. Now let us proceed to the handling of the first Let laid down, which is necessarily to be removed. That is set forth in these Words.  
Let a man deny himself: 
The Text.  Matthew says, Let a man forsake himself: The Word here signifies, not a simple or weak denial, but a stout and constant denial, a denial again and again: It is a kind of phrase much used in Scripture, borrowed from great men, or Masters of Requests, who if they be importuned in any thing unlawful or unfitting, they do constantly deny the petitions. So must a Christian, if in matter of Religion, his own corrupt nature, reason, or wisdom shall make any motion or request either to like or dislike, do or not do, any thing that agrees not with Religion, but is opposite, he is at no hand to yield unto the same, but to advice with the mouth of the Lord, to consider what God and his Word says, and not to swerve from that, 
Numb. 24.13.  though (as Balaam said) We could gain a housefull of gold or silver. More fully for the meaning of these words, (Let a man deny himself;) we may not imagine that Christ who took our whole nature on him, with the affections and infirmities, doth require of his followers that they should deny their reason, and nature, to put off all humane affections, and natural desires, so as to be brute Beasts, to become a stock without life or sense: For reason and affection have their place, and use in man; but in one word hereby is commanded the renouncing of all that is in us, which we have brought on ourselves as our handy-workes, beside and contrary to that we were created at the first: So that to deny ourselves is, that in matters of Religion, in judging of God's truth and worship, in affecting or disliking any part thereof, we should not advice with our own carnal reason, humane wisdom, worldly affections, or receive, or reject any thing in it as it was pleasing and plausible to our own private judgements: Yea, that what ever thing was good in us of itself, yet if it became any bindrance to the ready and entire embracing of Christ, that we should renounce the proper motions and placites of our own minds, to neglect our own affections, to repress all the counsels and persuasions of the flesh, to live not to ourselves but to God, and all for Christ.  
This denial is to be practised according to all the parts and powers of the soul; as mind, will, desire, affection, appetite, etc. Briefly that we offering ourselves to be worshippers and servants of God and Christ, we do no way seek our own ease, pleasure, profit, glory; but set ourselves wholly to glorify God, and do good to our Christian brother: So than the meaning being cleared; the Doctrine arising hence is this.  
Doctr. 2 That it is a first and chief duty of a Christian, that in matter of Religion, God's worship, and salvation, he do readily renounce his own carnal corrupted reason, and not to measure Religion by the met-wand thereof, but to suffer himself wholly to be guided and directed both for matter, manner and end, by the alone Word of God, to shut the eye of Reason, and open the ear to Discipline.  
This duty thus generally propounded, hath diverse Branches, for some of the things in man are such as for matter of religion are altogether corrupted and so wholly to be denied: Others there are that are not evil in themselves, but accidently corrupted are not to be stayed on: Other things there are that are good, and the gifts of God by grace; which yet are in some sort to be denied, but not as the former: For the better conceiving of which duty, and the more full and distinct handling of it, I will divide it into several Branches thereof, which are seven which are to be Denied.  
Secondly, the necessity of this duty shall be laid forth in sundry particulars, illustrated with examples.  
Thirdly and lastly, the excellency of it shall be displayed by the worthy works thereof; and then we stirred up for the labouring in this duty with means of direction in the same.  
Touching the Branches of this Duty, 
1 Branch to be denied, is our wisdom.  the first is the denial of our own wisdom, understanding, reason, mind, thoughts, imaginations, with all the conceits, conceptions, and inventions thereof: being sinful, some of them being idle, and wand'ring, some curious and vain, some , some unclean, , uncharitable: All these in matter of Religion are to be denied: Deuter. 12.8. 
Deut. 12.8.  Ye shall not do what seems you good in your own eyes. This very thing is the drift of the second Commandment, forbidding all devised worship, and the Lord oft challenging the people for this, that they choosed their own inventions, and that the fear of him was taught by the precepts of men: Thus Christ tells us, Luke 16. 
Luke 16.  That which is highly pleasing to man is abominable to God; and on the contrary, that which is displeasing to man, is pleasing to God: Gods thoughts being not as man's thoughts: 
Esay.  briefly all the discourages that arise from our natural conceits, as being vain, unprofitable, and perverted, as doth plainly appear in the wisest discourses of the heathen men: whereof the Apostle doth speak: Rom. 1.21, 
Rom 1.21.22.  22. Yea, so true it is that these are to be denied, that the greater colour and shadow that they have of wisdom, the more pernicious they are unto man, 
Rom. 8.7, 8.  and prejudicial unto God. This the Apostle doth teach: Rom. 8.7, 8. The wisdom of the flesh is enmity against God. Hence it is, that those that are soon brought to the true obedience of God and his Word are such for the most part as are foolish, simple and of weak conceits, whereas those which have been most famous for wisdom and understanding, have been hardly brought to the subjection of God's Wisdom and Truth.  
Reason 1 Neither is the reason and ground of this hard to be delivered: First, because reason is corrupt, the mind is blind, ignorant, vain, erroneous, fancying things fare otherwise then they are, as a staff in the water seems crooked, and to distempered eyes objects appear otherwise then they are: This is plainly and largely taught by the Apostle Paul: 
1 Cor. 1.21. 1 Cor. 2.14.  1 Cor. 1.21. and 1 Cor. 2.14. The natural man discerns not the things of God, for they are foolishness unto him: 
Simile.  Neither can he know them because they are spiritually discerned. So that as a Beast cannot perceive or comprehend things reasonable because above his Nature: So natural reason cannot conceive the things of God, the eye of the mind being blinded. 
Examples.  Examples to make this good, 
john 3.3, 4. 1 Nichodemus.  are many: as first of all in Nicodemus, john 3.3, 4. Not conceiving the mystery of Regeneration; and generally in all the Pharisees who as they were more wise in their own conceits, and swelled with the opinion of their own wisdom, so were they the furthest from embracing Christ. This also is plainly to be seen in the History of Naaman who whilst he was enjoined by the Prophet such things as in his carnal sense and reason were foolish and weak, 
2 Naaman.  he grew into choler with the Prophet, 
2 Kings 5.14.  and had he not after renounced his own reason, he had returned home as Leprous as he came. And by nothing more doth the truth of this appear, than hence: 
Rom. 1.21, 22.  That the wiser men have been and are in their own imaginations, the more they have erred. They became vain in their imaginations, and their foolish hearts were blinded; yea, while they professed themselves wise, and thereupon to oak on them to appoint a manner of God's worship, they became fools.  
From this root also ariseth the common unacceptable service of blind and superstitious people, obtruding unto God their good intentions as they call them, which is nothing else but their own thoughts and inventions as acceptable service unto God, thinking whatsoever pleaseth man, must also please God, forgetting that of Christ, 
Luke 16.15.  That which is pleasing unto men is abominable unto God. Hence also it is, that the most wise are most averse to religion: the Publicans entering before the Scribes and Pharisees, and in all ages the Apostles assertion is verified. 
1 Cor. 1.27.  1 Cor. 1.27. Not many wise, not many mighty are called, etc. because their wisdom is not, nor cannot subject itself to the Wisdom of God, it being drunken with a spiritual pride whereby they think foul scorn to be checked and taught wisdom of an Inferior: such a wisdom as the great ones of this World have not known, insomuch as the Apostle is forced in plain terms to deliver it: 
1 Cor. 3.18.  If any be wise, let him be a fool, that he may be Wise.  
The Use of this point is most profitable: For first it doth discover unto us the true grounds of many things in matter of Religion, which while we consider not, we are either troubled at, or offended, or wonder: As first hence we may see whence comes the many differing and devised Religions in the World: As that of Paganism, Mahumetisme, Papisme, Arminianism, Familisme, Brownistme, Anabaptisme, Arianisme and others, and that they are so generally embraced. They come hence, that men not denying carnal reason, humane wisdom, plausible opinions to the flesh, have forged a Religion out of these, that is so suitable to man's corrupt nature, that he delights in it.  
Use 1 Hence comes so many innovations, and inventions, brought into the true Church and Religion of God, even from humane wisdom, carnal reason, cunning policy, the divers humours and affections of men, which so please men as what ever arises hence is exceeding delightful, as man naturally love's the brat begotten of himself; for from what other ground have come those infinite Ceremonies of making and adoring of Images, Solitary life, Abotts, Monks, Friars, Pilgrimage, Purgatory, Fast, Difference of meats, and Days, Distinction of Clergy, and laity, Sngle life, power of Indulgences, constrained and approved Ignorance, and unknown devotion, diverse places after death according to the diverse degrees of goodness, worshipping of Saints, meditation of them, their multiplied Sacraments, their divided and half Communion, Auricular confession, buying of pardons, Pope's supremacy, dispensions with the Laws of God, and sins of men, deposition of Princes, absolving of men dying, excommunicate after they be Dead, and what other.  
All these have come out of the shop of reason, humane wisdom, carnal policy, and pretended devices of man's brain.  
And hence it is that they are so easily embraced, so hardly forsaken, which thing while the World considers not, they are ready to judge with them against the Truth: All these are discovered and reproved in that they have a show of carnal wisdom; and are measured, grounded and guilded over with witty reason, 
Luke 26.15.  plausible and cunning devices, but at no hand agreeing with the simplicity of truth and wisdom of God, who judges not according to outward appearance, nor looks not, nor likes as man liketh.  
Use 2 Secondly, this admonisheth us to deny reason, and humane wisdom, in matters of God's Worship, and so suspect what ever is most plausible to it; we must not bring our thoughts or conceits with us, but resolve to abandon the same; Captivating (as St. Paul speaks) our thoughts, and bringing every imagination into the subjection of jesus Christ, if we once know the mind of God, we may not reason against it; for as where the Philosopher ends, the Physician begins: So where reason ends, Grace and Faith begins: Yea, this shows how needful it is for every Christian to labour for regeneration, whereby he may be renewed in the spirit of his mind, and endued with the spirit of Revelation, and with judgement to discern things excellent, that he call not good evil, and evil good, but that he may be able to prove and approve what the good, perfect and acceptable will of God is; and this is that wisdom to be wise to sobriety. 
Rom 12.3.  And thus much for the first branch of Denial.  
The second thing that we must deny in ourselves, is the denial of our own Wills, 
2 Branch, our Will, which must be Denied.  judgements, Elections, choices, and Determinations in matters of Religion: This is a harder task than the former, for the will is wilful, peremptory, headstrong, causing to walk after the stubborness of our own hearts, is violent in her elections, 
jeremy 18.  approbations, refusals, as the Prophet jeremy brings in the jews in the 18. Chapter saying desperately we will do this or that: 
jeremy 44.25.  And jeremy 44.25. We will do what seems good to us, we will offer Cakes to the Queen of Heaven; that is the Sun: So that this is most necessato be denied, for our will is most contrary to Gods Will: his is holy, heavenly, pure, peaceable; but ours are froward, carnal, malicious, and this is the true rule and ground of obedience; the denial of our own will, and the subiecting of it to another.  
Reason. The Reason of this is plain: For we must not trust to the discourse and judgement of the mind (as being vain) whence ariseth the choice of the will: Then may we not hearken to the voice of the will, which is more corrupt through it own perverseness: And will oft choose and follow that which the understanding presents as the worse: Secondly, for whence comes obedience from the Subject to the Prince, from the Son to the Parents, and so servants must not follow their own will, but their Master's directions, how much more ought we, who always may justly suspect ourselves, and never can suspect the will of Christ, and of God, it being the square of right, for therefore is a thing good, just, and equal, because God wills.  
This our will therefore, as contrary to the will of God, (as fire and water) must be subdued, we cannot serve God and Mammon, nor our own will and Gods will: It is meet that Hagar should stoop to Sarah.  
Thus Christ pleased not himself, and came not to do his own will, but his Fathers: As he hath notably taught us by his own example, 
Heb. 10.7.  Heb. 10.7. In the Volume of thy Book it is written, I should do thy Will, lo I come to do it: Oft Christ witnesss this: I came not to do my own will, 
Matthew.  but my Fathers that sent me; And how necessary this is, may appear by that one example of Christ, who with a holy striving did subdue his will though most holy to the righteous will of his Father: Math. 26.39. Father if it be possible, let this Cup pass, yet not my will, 
Mat. 26.39.  but thine be done. Sundry particulars of this, will be set down when we come to the general necessity of all, and therefore we come to the Use.  
Use 1 This first shows us an other ground of false Religion, or Innovations in the true: to wit the want of denial of our own will, 
Col. 2.20, 21.  hence Collos. 2.20, 21. to the end all false Religions are called will-worship, they have a show of wisdom in will-worship, and therefore are condemned. For all the former points of Popery they have come partly from reason, and wisdom; partly from self-will, abusing their authority and pretending a spirit of infallibility and not erring, and therefore to do what they lift.  
Use 2 This shows us the difficulty of true Religion; for what can be harder to man then to overcome himself, to deny his own reason and choice, and wholly to subject himself to Gods; to renounce his own will, and to choose and do the will of God.  
This is harder than to offer all outward sacrifice, then to undergo the severest penance of whip and sackcloth: So that the Papist was not ware of this, as in truth, they know it not, nor teach it, and therefore as if Christianity had been a sport and had not in it to take men up withal, these holy and hard taske-maisters would impose burdens of their own.  
Use 3 The third use is for admonition, to Deny our wills in matters of religion, for so much as we prevail with ourselves, so much we thrive in religion: if we can set up Gods will as the rule and sovereign commander then as good subjects we shall obey; and this we should be moved unto, because it is God's prerogative royal, to be served as he will: seeing the rule of all service & obedience is the will of the commander, not the commanded; especially as God being most wise, so his will is most just, yea it is our life: whereas to follow our own wills proved our destruction in Adam, and still would do if we give way to the swinge of our wills: neither let us thiuke much of it, the Angels in Heaven do it, Christ jesus on earth did it. And thus much for the second branch, the third follows.  
The third part of Selfe-Deniall is of out affecctions, 
3 Branch, is our Affections, which are to be Denied.  desires, lusts, appetites, and petitions of the flesh, and especially that evil root of Concupiscence with the vicious and depraved affections of self love, covetousness, wrath, pride, envy, uncleanness: these as they are more corrupt, sensual, and violent, than either reason or will, so need they more to be denied, these distemper the whole man, and oft carry him so headlong that the voice of reason cannot be heard: this is that the Apostle Paul doth speak of, 
Gal. 5.24.  Gal. 5.24. They that are Christ's, have crucified the affections and lusts of the flesh. And further declareth the same to be contrary to good motions, desires, and affections of the spirit, Col. 3.5. we are called to mortify the affections which are called our very members, 
Col. 3.5.  this mortifying and crucifying is this denial Christ speaks of; and this is requisite in a threefold regard.  
For first, they are by nature set on their false objects, we loving, delighting, trusting in those things we should not love, delight and trust in, and we fearing, grieving, and abhorring the things that ought to be loved and not feared: rejoiced in and not grieved at, sought unto and not fled from, so that till these be set to look the right way, they carry all awry with them.  
Secondly, for their measure it is disordered exceeding turbulent and passionate, that where way is given to affection, it is boundless and unsatiable, as appears in our desires after pleasures, profits, honours, we love immoderately, grieve excessively, hate immeasurably, hope for with fainting, all which do so distemper the soul, that it cannot subject itself to the meek and quiet temper of grace, because they are both the cheereshers of evil, and opposers of good.  
Lastly, 
Gal. 5.22.  these chiefly maintain the combat 'twixt the flesh and the spirit, for these are contrary one to another: that we cannot do the good we would, but are carried to do the evil we would not. As to instance, 
Rom. 7.17.   
1. Nature refuseth to dye, to be mortified, to be in subjection, and desires to live, to be above, and at liberty: But,  
Grace and our profession teaches to be mortified, to be 
b Gal. 6.14.  crucified to the World, and the World to us.  
2. Nature seeks after 
c Math. 19.21  profit to itself: But,  
Grace teacheth to seek the benefit of others. 1 Cor 9.12.  
3. Nature is glad when she is 
e Acts 12.23.  honoured: But john 12.42, 43 john 4.44.  
Grace ascribes all 
f Gen. 3.12.  honour to God, and rejoiceth when God is honoured.  
Nature desires to make the best of itself, and chooses rather to hide and conceal, then plainly to confess, and lay open it own blemishes and sins. But,  
Grace teaches us to take the Anotomizing knife of God's word, and rip up our own hearts, and makes us willing and ready to acknowledge and confess our sins unto the Lord: and communicate our infirmities unto others, by whose advice and prayers we may be comforted. james 5.16.  
4. Nature fears g reproach. But, Grace teacheth to rejoice at 
h Acts 5.41.  rebukes.  
5. Nature love's 
i Col. 5.8.  case: But, Grace requires 
k 1 Cor. 15.38  diligence and pains.  
6. Nature calls to 
l jude 1.16.  greatness, to pride, to roughness, cruelty, revenge: But, Gal. 5.20, 21.  
Grace thirsteth after 
m Gal. 5 22.23  goodness, 
m Gal. 5. 22.23  gentleness, meekness, humility, love, pardoning of Injuries.  
7. Nature savours only of earthly, worldly, and n temporal things: But,  
Grace hath a sweet favour in things heavenly o and spiritual, as the gifts and graces of God's spirit: the benefits of Christ, and the joys of Heaven for evermore.  
So that in infinite of this kind, the natural desires being contrary to the Spirit, no marvel though we are to deny our Desires: But if these loins of our mind be not girded up, we are no fit than he that hath long coats hanging down, is fit to run a Race; And no sooner are we like to arrive at the haven of Heaven, than that Pilot at his desired harbour, whose ship is carried away with wind and waves: So that here is the shipwreck of many good Christians, while they give place, some to one carnal affection, some to another. As one is carried away with Pride: another with Profit, a third with Pleasure, a fourth with Malice and Revenge: Thus Demas fell away, here is the stony ground and the thornies' failing that they bring not fruit: Christ was excellent in this as in all other things, in a sweet temper of all his affections, so were the ancient Patriarches, not greatly moved at any thing. And this is of singular and daily use to a christian, for hereby we refrain first from all unlawful Pleasures, and Profits, And then secondly in things lawful, as Meat, Drink, Pleasures, Recreations, Gain, we look to the due measure and circumstances of Time, Place, and Persons, not giving scope to what natural affection would carry us, but limiting our desires by grace and God's word.  
Use 1 This then reproves many Christians, who enter Christianity with vnmortified affections, and without denial of themselves any thing that Nature desires, and so either they come to Religion for carnal ends, and not for conscience and to the right end, or being entered they are ready to fall from the truth, if it doth not satisfy their carnal desires, as among the jews jeremy 44 They would be of that Religion, 
Ver 44.  wherein they had thriven best. Othersome again being Christians are so carried after carnal desires, as that they seek nothing but the satisfying the same, and wholly neglect those tasks of denotion which a Christian should keep, because these are harsh to carnal affections: Hence also it is, that others some by one unbridled affection or other, as Pride, Anger, teastinesse, are a scandal to Religion.  
Use 2 Secondly, this should make us careful to look to our affections and desires, when we enter our christian profession, that we may come to it with our heart and desires of our souls, and have all our affections well grounded and well bounded, labouring to quicken them in things spiritual and heavenly, that they may be Sober, Temperate, and more moderate in things earthly, learning Paul's rule, to use the world as if we used it not, buying as though we possessed not, rejoicing as though we rejoiced not &c. If this be done there is nothing in Christainity hard, and without this, nothing is easy; for how should we cleave unto God by Fear, Love, Confidence, and the like, while these are glued to the things of this world. And thus much for the third branch.  
The fourth branch of this Denial is, 
The 4. branch of Self-denial is our Righteousness  that we must Deny our own worth, Excellency, civil Righteousness, Goodness of nature, Fairness of carriage, Courtesy, plain and just dealing, and what other of the like nature, for these albeit they are good in themselves, and are not in the same manner to be denied as the former, yet in diverse respects they being hurtful to Religion,  
As first, they keep many from entering truly unto it.  
Secondly, men so pleasing themselves in these, as that they rest in them, as saving and sanctifying graces of God's spirit, whereas they have been excellent in many heathen men, who never knew God, and they are defiled to a natural man. Titus 1.16. 
Titus. 1.16.   
Thirdly, they are very defective.  
Fourthly they are external, And  
Fiftly, they so look at our carriage towards men, as duty to God is neglected.  
For we must annihilate ourselves, 
Rom. 10.3.  that we may extol the grace and goodness of God. This the Prophet Esay taught. 
Esay. 64.6. job. 25.5.  All our righteousness is as a defiled cloth. Yea with job let us say, That the stars are not clear in God's sight: how much less man that is a worm. 
Gen. 18.27.  This was in Abraham, let me that am but dust and ashes speak: Let God be true, and every man a liar. Thus Daniel, 
Dan. 9.8. Phil. 3.8. 2 Sam. 7.18.19.22. 1 Chro. 29.11, 12, 13, 14. 2 Sam 9.8.  To us belongs shame and confusion. Thus Paul, Phil. 3.8. I count all things loss and dung. See it in the example of David, 2 Sam. 7, 18, 19, 22. 1 Chron. 29.11, 12, 13, 14. And sure since man to man will do it (Mephebosheth saith to David) 2 Sam. 9.8. What is thy servant, that thou shouldest look on such a dead Dog as I. How then in the lowest of humility should we abject ourselves when we think, or speak, or hear of the great and fearful Majesty of Almighty God.  
Had this lesson been learned of them that profess themselves the devoutest in humility, 
A note of humility and self Denial.  they would never have dared to enter plea with God, to justify themselves in his presence, before whom the mountains tremble and the Rocks melt as wax, there should no word have been heard of the worthiness of Man, of freewill, of merits, works of Supererogation; all these with other spring from this bitter root of (Philautia) self love: The Elders teach this duty by casting their Crowns at the Lamb's feet.  
Besides, that if to these there be adjoined an outward profession of Religion, they think themselves so perfect as that they want nothing. This was the destruction of the Pharisees; as appears both by Nicodemus who knew not what Regeneration meant, as also of that Pharisee Luke 18.11. 
Luke 18.11.  Who so rested in his fair carriage, that he neither asked pardon for any sin, nor begged any grace: And this was Paul's case before his Conversion, 
Phillip 3.4, 5, 6, 7.  but when he had learned better, see how he renounces all these, Phil. 3.4, 5, 6, 7. Yet he counts them all loss and dung: So that seeing they are so many dangerous bars to grace and salvation, they are in this regard so fare to be denied, as not to be rested in, nor counted of as acceptable in God's sight: This was the right Christ challenged as defective, and to be excluded of all that would enter Heaven. Mat. 5.28. Except, etc. Use 1  
The consideration of this point is necessary to show how falsely and weakly many lay the ground of their salvation, thinking that they are in state good enough and in high favour of God, if they lead a fair harmless life, if they give men their due, though not God, and though they suffer many secret and spiritual corruptions to lurk in their hearts. At least they are in such a dangerous case as that they are not sensible of the want of Christ, but as some ill humour filling the mouth of the Stomach causes a craving of unwholesome things, and takes away desire from healthful meat: Even so many are hereby so dulled in their desire after the true food, as that they feed one swades and husks that starve the foul.  
Use 2 This must teach us so to know the weakness of all these things as unable to commend us to God, as that we may be stirred up to look after that, that is effectual and sound indeed. And to to this end we must remember that if these had been sufficient, than many Heathen were saved, and that man's natures so corrupt by the fall, that every action coming from an evil cause and instrument, cannot but be evil as Christ avouches. Mat. 12. Either make the Tree good, 
Mat. 12.  and his fruit good, etc. Showing that the heart must be renewed ere it can bring forth any good work, yea we must be transplanted out of the old Adam and set in the new, and that every Branch that bears not fruit in me says Christ, shall be cut off, so that these are but as Adam's Figge-leaves so cover our nakedness, and thus much of the fourth Branch, being external, defective, hollow, and hypocrite, vainglorious, stinking through inward corruption.  
The fifth Branch is higher than all these, 
The fifth branch of Denial of our Religion and good-workes.  and such as at first may seem strange, It is the Denial of our own Religion, Goodness, of good-Workes, the best Graces, and the best services that we have done: These are not so to be denied as not to be laboured for, or as if opposite to Religion of themselves: For they are the works of God's spirit in the heart of his Children, rich evidences of Salvation, and of the life of grace. Yet these are in such sort to be denied as they hinder us from cleaving to Christ, or obscure any way the glory of God's free grace: Excellent is the practice of the Apostle, Phil. 3.8, 9, 10. 
Phil. 3.8, 9, 10.  Who having in the former Verses renounced civil righteousness, doth after that renounce his graces, giving a double reason.  
First, for the excellent knowledge of Christ.  
Secondly, that he might be found in Christ, not having his own righteousness, showing that while he rested in any thing that was in himself, he could not so earnestly lay hold on Christ and his Righteousness his own though in great measure appeared beggarly.  
Hence it is that the faithful have acknowledged their very righteousness to be as a defiled Cloth, 
Esay 64.6.  their best works to be full of imperfections, and so partly have entreated the Lord to be remembered in goodness, when they have done best, and partly have rejected and put from them all praise and admiration of themselves when they have been most fruitful and zealous in God: As Paul, I laboured more than they all; yet not I but the grace of God which is with me; and many other the like: So that our very spiritual goodness is to be denied.  
First, in regard of the excellent perfection of Christ.  
Secondly, in regard of challenging any part of the praise, as if by our own strength we had done them.  
Thirdly, in regard of any confidence to be placed in them; as being either meritorious or perfect.  
Use 1 Briefly, that we may not have in ourselves any manner of boasting, either to obscure Gods free grace to us, from the beginning to the end: or of empareing either in themselves, or in our sense and feeling the riches of Christ, but that still he is and must be our wisdom, justification, Sanctification, and Redemption; and indeed be all in all.  
Use 2 The consideration of this point is sufficient to overthrew all Popery, for while they stand to emplead their good works, as meritorious, and perfect, they have not learned this point of Denial, and so in truth keep themselves from being found in Christ, being enemies to the grace of God and righteousness of Christ: so that while they challenge either part of the praise as co-workers, or any portion of merit and desert, they do advance themselves by a spiritual pride, and give not glory unto God; so that this very end they propound to themselves of their own glory is sufficient to defile it, and make it to God abominable.  
But in the second place let us learn this point, ever to renounce all confidence and conceit of any thing that the Lord hath wrought in us, or by us; and say not to us but to thy name be the praise: the Angels in Heaven have learned in humility to cast their crowns down at the feet of the Lamb, and to give all glory to him that was slain and had redeemed him, and excellert is the example of David; 
1 Chron. 29.11, 12, 13, 14.  1 Chron. 29.13.14. Who am I, and what is my people? that we should be able to offer so willingly? for all things come off thee, and of thine own have we given thee. Now therefore we thank thee and praise thy glorious Name. And thus much of the fift Branch, the sixth follows. 
The 6. Branch of denial it is our own lives   
Use 1 The sixth branch of our denial is our own Lives, for this Christ teaches both in the verse following, as also Mat. 10.39. for what ever might hinder us from the constant cleaving to Christ, is to be denied: and all things to be undervalved for Christ, 
Mat. 10.39.  or else we are not worthy of him, brave was the spirit of Paul: Acts 20.24. 
Act. 20.24.  I am not ready only to be bound for the Lord jesus, but to dye for him, neither counted he his life dear. Thus did those worthy Hebrews in the 11 Chapter: so did the Martyrs of God in our Land in the former ages; 
Heb. 11.  All whose steps we must follow, as Christ urges by many reasons: as that he that will save his life should lose it, but he that is willing for Christ's sake to lose it, shall find it.  
Which if it be so, it reproves all fearful ones, against which Christ gives a charge, Mat. 
Mat. 10.28.  10.28. Fear not those that can destroy the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Secondly, it reproves those who are so fare from Denying their lives, that they will not deny their unlawful and sinful lusts, pleasures, or profits; they that have not learned yet to part with these things for Christ's sake, and honour of the truth, how can it be expected that they should part with life itself for his sake. Use 2  
It must admonish us by serious meditation to arm ourselves against the worst, to be ready to give our life for him, who hath given his for us, that we should not dye eternally: these things must oft be thought on, for as a holy man says, The price of Truth varies as the Market and price of Graine. Some time grain is cheap, some time dear: so Truth is offered good cheap to us, and hath been a long time, with ease and wealth, now if the Lord should set a greater price on it we must not then grudge. And thus much for the sixth Branch.  
The seaventh and last Branch of this Denial, 
The 7 branch of Denial is, or wife, children, country, friends, etc.  is the Denial of all things without us, or about us, that is near and dear unto us: as Wife, Children, Country, Friends, etc. Mat. 10.37. Luke 14.26. Thus Christ himself did, some times denied his Parents, some times forsook his Friends, Country, but especially he left his eternal glory, 
Mat. 10.37.  the society of his blessed Father and Angels, 
Luke 14.26.  and lived as an exile one earth, for our redemption, so that much more are we to do this, for this is but that equity of the Law, that God himself, his truth and worship be loved and embraced above all.  
Use 1 The use of which point is also for admonition to arm us, what is to be undergone for the Gospel, all earthly things to be forsaken: for if a whole country should be infected with the Pestilence, who would not by flight provide for himself and his health: So must we fly from spiritual infection, and carefully preserve the health of our souls; and this we may be encouraged unto by the comfortable promise of Christ, Math. 19.29. 
Math. 19.29.  Whosoever shall forsake any thing as friends, houses, brethren, sisters, father, mother, wife, children, country or lands for my name's sake he shall receive a hundreth fold more with persecutions, 
Mark. 10.30.  and in the end everlasting life: And thus much may suffice to have spoken of the duty itself, and the several branches. Now it remains that we speak of the Necessity thereof. 
The secoud general head contains the necessity of Denying ourselves.   
Albeit the necessity of this Duty may appear by that which hath already been spoken, yet it comes further to be declared.  
There are 2. parts of christian profession, to which we are called.  
The 1. concerns things to be believed. Faith: & Obedience.  
The 2. duties to be performed. Faith: & Obedience.  
Now either of these doth require the practice of this duty.  
For the first, seeing many mysteries of christian faith, 
1. Faith.  and the dispensation thereof is such as agrees not with flesh and blood, is not subject to the capacity of fleshly reason, nay may seem absurd and foolishness unto it, therefore no marvel if Christ said Deny yourselves. And Samuel said, If ye turn to the Lord put away those things. But let us see a more particular declaration of this point, which is most profitable that so we may be directed to know in what particular cases, or at what times this Self-denial is to be practised, and is of special use.  
First then this Denial of ourselves, Reason and Wisdom, is most necessary to the believing and subiecting ourselves to the Articles of faith, for the most of them being such as are above, if not contrary to natural reason and comprehension, we shall never steadfastly and soberly believe the same, if we examine them and reduce them to terms of Logic or argument of Reason: If we should go through all the Articles of faith, and ask advice and consult with flesh and blood concerning the entertainment of them, how many of them would be received or believed.  
1. 
1 Trinity.  That great hid and sacred Mystery of the blessed Trinity of persons in an unity of Nature and Essence.  
How impossible a thing to the conceit of flesh and blood.  
2. The Creation of the world, & all things therein of Nothing. 
2. Creation.   
It cannot be saith the Philosopher.  
3. The Doctrine of particular Providence: 
3. Providence.  That all things should be disposed of God to the falling of a hair.  
Pompey demands and denies to learned Cratippus.  
4. 
4. Christ to be God and Man. borne of a Virgin.  So likewise that thrice blessed and most admirable Conception and Mystical Union, of two so diverse Natures in one Person (Christ our Saviour) to be God and Man, Creator and Creature. And his Mother to be a Mother and a Virgin.  
It was scorned at by the Heathen, and the Christians called Asseheads and Doltish for believing it.  
So that who sees not here, how we must deny our own wisdom and judgement.  
5. Besides Predestination; how did it seem unjust, and cruel? 
5. Predestination.   

6. Redemption  6. Again to believe our Redemption in Christ or another's death: Strength, in Weakness: Glory, in Baseness.  
It is a thing most ridiculous in the judgement of flesh and blood.  
As also, 
7. The just to be punished for the vn●●●●.  That the only Dearely-beloved of God, should be accused, betrayed, condemned, crucified, scorned and derided, and be thus evil entreated by Man, God looking on, and suffering the Just to be punished for the Unjust, & the unjust to be acquitted by the Just, the Unholy to be hallowed by the Holiness of an other.  
These things require the Denial of ourselves, as improoveable, unlikely and absurd.  
8. 
8 To stand at the merit of another.  To pronounce ourselves guilty and worthy of Death, and to stand at the Mercy and Merrit of another.  
Is thought in Nature a strange thing.  
9 
9 The Church always living & yet not seen.  Touching the Church always exsisting, and yet oft not seen, may seem in reason to be a Paradox.  
10. 
10 Many called few chosen.  That the greatest part in the World shall perish, and a few in the midst of them shall be preserved and saved.  
Man naturally derides and scoffs at.  
11. 
11 Christ and his member united.  That there should be a communion and fellowship betwixt Christ and his members, the one in the Earth, and the other in Heaven.  
The natural man cannot perceive it.  
12. 
12 Regeneration.  So the work of Regeneration.  
How foolish and impossible did it seem to Nichodemus.  
13. 
13 Resurrection.  The believing the Resurrection, of the same body we now have.  
What flesh and blood thought thereof, the whole famous University of Athens testified, who mocked at Paul for teaching of it.  
14. 
14 Preaching  The Preaching of the Gospel itself, in that poor and weak manner, by poor simple men neither countenanced of wise men, nor sceptres, nor riches, nor wealth.  
Is the wonderment of the world: and therefore of them is counted foolishness. 1. Cor. 1.27.28.  
Lastly, 
15. To be heirs of all things & possess nothing.  to believe ourselves heirs of all things: Sons of God: and beloved of him: and yet to have and possess nothing, to be poor, vile and abject: to be daily afflicted of God, and the world: and yet to rejoice and be patiented.  
It is the world's wonder. 2. Cor. 4.8.9.10.  
So that we are taught in Scripture, by Faith to believe these with infinite more of this kind without reasoning the matter or enquiring the manner thereof, by humane and carnal wisdom. Thus in general we see how these do prove the great necessity of this duty Denying ourselves: So especially this duty is most requisite in the point of justification.  
For this is such that reason scoffs at, Natural pride would not admit, neither can or will, Reason see reason here: why we should confess ourselves corrupted, guilty, condemned, unable to help ourselves, and so to be forced utterly to renounce ourself, and to look for absolution, freedom and righteousness in and by another. Man's nature takes check at this, thinking it an unsafe way, an unwarrantable way, a way that disgraces and reproaches the worldly wise, and worldly civil men, equalling them with the veriest fools and most notorious sinners, teaching that all sorts of men must be alike justified by another's righteousness; and that the greatest sinner, having once repent is accepted aswell without any more ado of God, as him that was never stained with any noted crimes.  
Let us come to the other part of christian profession, 
2. Obedience.  and hear all the duties that we are enjoined to perform either to God, to man, or ourselves: In all which is required the practice of his duty, the renouncing of our wisdom, of our wills, of our own worth, of our own desires, and self lone.  
1. For first we can never live, either in a religious performance and acceptance of our service to God.  
2. Secondly, nor of duties of justice and charity to our Neighbour.  
3. Thirdly, nor of Sobriety to ourselves.  
Until we have denied ourselves, and our own self love.  
Which makes us 

1. Bad Servants to God: Ourselves being our own god.  
2. Bad Neighbours to others: All being too little for our selves, &  
3. Bad governors of ourselves: We being not ourselves. Luke 15.17.    
First, 
1. Our duty to God.  if we consider God himself, we shall never either Love him truly, or Fear him fillially, or put our Confidence in him firmly, or Depend on him constantly, or be Thankful and Patiented to him in Prosperity and Adversity, or be Humbled under his hand, or Call upon his Name daily and zealously until we go out of ourselves. 
The knowledge of God.  And for the Knowledge of God, we reject it, and regard it not, being full we can receive nothing, until we have learned this first lesson in Christ's school, the Denying of ourselves. Otherwise we shall make ourselves our own God, Admiring our own wisdom, following our own Wills, yielding to our own affections, applauding our own Thoughts, loving our own ways, depending one none but ourselves, consulting with ourselves and our Copesmates, admiring our deep Reach, Policy, Beauty, Strength, Learning, Dexterity, Skill, and Diligence, when we have effected or brought any thing to pass. And for Obedience though we may be brought to Sacrifice; that is, 
Obedience.  to perform outward service to God, yet obedience we reserve to ourselves and our own wills: And if at any time we do perform any duty of the first Table, it is defi●ed by us with the fals● ends we propound to ourselves: As our own Praise, Fame, Reputation, Honour, Preferment, Credit, Estimation and such like, so that it becomes abominable to God, and yet we think ourselves highly Meritorious: Like pampering Parents, 
Simile.  who cocker their children and through excess of Love, disorder them in their Behaviour, Diet, Apparel and every way: This Self-love being contrary to the Love of God, the fountain of all holy duties.  
These things need no proof, ourselves can testify against ourselves, it was so with us before we had learned this lesson in part; and alas is too much in us yet. But most palpably it is to be seen in the Natural men of the world in all their proceed both public and private, both religious and civil business.  
Obedience is twofold, 
Our obedience is twofold.  Active, in doing that which God commandeth: Passive, in suffering that which God inflicteth. The Denial of ourselves is required in both these.  
First, for the Active obedience in the worship of God this Denial is necessary, 
1. Active obedience.  for seeing the Lord forbids therein many things that are most pleasing to our carnal reason; and one the contrary commands many things that are contrary to the same, who sees not that without the Denial of our own wisdom and reason, we shall neither shun the one, nor entertain the other. And indeed from hence hath sprung so many devised and false religions and manner of worshipping of God, and from hence it is, that men are ready either to fall off from the true worship, or to mingle therewith many of their inventions, it hath come from no other thing, than the not Denial of our reason, while we seek to obtrude on God what we like, and think that the things we like not, that he doth so likewise.  
Secondly, this is necessary in all the ordinances of God, and the means of our salvation, as the preaching of the word, or the hearing of the same, the right manner of calling on the name of God, and the right esteem and usage of the holy Sacraments: For whence comes the neglect of that plain and simple manner of preaching, and the speaking in the enticing speeches of Eloquence, but that in our carnal reason we think that more glorious, and such as wherein we may show our own wit, and purchase an opinion of humane learning and gain a plause: and in the mean while we make void the power of the Cross, and the work of gods grace which most shows itself in our weakness: Whence is it also, that of the multitude, the ordinance of preaching is counted folly and is spurned against: but that men would be saved by other means more agreeable to their carnal desires, or proud conceit of their own wisdom. Whence is it likewise that though things be spoken never so plainly out of God's word, both for the dehorting from sundry vain opinions and vices, and the exhorting to receive such and such doctrines of truth and piety, 
The cause why the doctrine of Piety is not berter practised is want of Self-denial.  yet there is no more fruit in a willing forsaking the one, and a ready embracing the other; but that men are wedded to their own wisdoms, will, carnal affections, and Desires, which are crossed in many things in the Word of God. Briefly, whence is either that base esteem and unreverent usage of the holy Sacraments, but that we subject not ourselves to a serious meditation and a spiritual view of God's goodness and wisdom shining in the same: Whence also is that praying before Images, on Beads, the mediation of Saints, but that these are agreeable to the courses of men, and man's own proper imaginations, comparing and likening our dealing and seeking to God, with our usual seeking to great ones: So that we shall never either with reverence, use, or profit by God's ordinances, without the whole denial of ourselves.  
Thirdly, this also is necessary to the right conceiving of the works of God in general; especially his dealing towards his Church and salvation of his people: But we shall judge them foolish, unmeet, censure them of improvidence and injustice, and so not profit by them as is seen in the Example of the Israelites, of whom God witnessed that they erred in their hearts, that is in their thoughts and imaginations, because they understood not the ways of God, that is the manner and course how God uses to deal with his Children, as first to prove and try them, and then do them good at last, and because God works by contraries, seeming to kill when he makes a live, to destroy when he intends to build up and advance, so that we may bereby conceive how necessary in this behalf the Denial of ourselves is also. And so much for our Active Obedience.  
Fourthly, 
2 The Passive Obedience.  this Denial is necessary to perform our Passive Obedience to God, for we shall never willingly subject ourselves to the taking up our cross, or the undergoing of any troubles or persecution the Lord shall bring on us either for his truth sake, or our trial and exercise unless we have learned to Deny our own reason, will, wisdom and affections which judge all such things hurtful and unnecessary; and subject our wills to Gods holy will and wisdom imposing the same for our good and his glory: for if any consult with flesh and blood, who will be content to be in prison, when he may be rich, to be disgraced, when he may be respected, etc. so that we may do nothing at all this way without renouncing of ourselves.  
Secondly, 
2 our duty to Neighbours.  for the duties to be performed to others, as to procure the good of others, to seek their welfare, to reverence our superiors as we ought, or love our equals and inferiors as we should, dealing equally withal men, to prefer others before ourselves, in giving honour, to be bountiful to strangers, not to revenge, 
Mat. 5.44.  but do good to our enemies who hate us, and persecute us; and to perform other properties of true love, set down by the Apostle, 
1 Cor. 13.4. ●o 8.  1 Cor. 13.4, 5, 6, 7, 8. It is not possible without the Denial of ourselves, and an abating of self-love, whereby we become inhuman, that we desire to dwell alone, or the furthest that nature will lead us, is To do as we would be done unto; and not to proceed to that which Christian profession requires, to wit: If thy enemy hunger, to feed him; And to him that smiteth thee on the cheek, to turn the other; And to him that takes thy Cloak, to give him thy Coat also. That jonathan should be willing that David should have the Kingdom; these must spring out of the Love of God, kindling in us a love to our Neighbour for God and Christ's sake.  
And whereas the right carrying of ourselves to others ariseth of a due ordering of ourselves, 
3 Our duties to ourselves.  therefore we shall not keep measure in any thing towards ourselves, but being drunken with our own admiration, we shall think all little enough we can get or do for ourselves, until we have banished Self-love; and like, love, and do, that which God would have us. This St. Paul would teach, Titus 2.12. 
Titus 2.12.  That we must live soberly, before we can live justly: For whence comes oppression of all sorts and kinds, but from this? That men out of Self-love, and pleasing themselves in all their desires (as to satisfy the lust of the eyes, the pride of life, the lust of the flesh; all things for belly and back) nothing is thought too costly, too dainty, too much: Hence it is that an immoderate desire of getting, keeping, spending, is inflamed, which seeks by all means, right and wrong, for fuel to nourish the same withal: So that Avarice, Intemperance, Vanity and Ambition, proceeds from an admiration of ourselves; So that when this cast forth, all these are banished with it: whence it is, 
Esay 11.6.  that that change is made in a man by Christianity, Essay 11.6. That the Wolf and the Lamb, the Leopard and the Kid should live together: And we have it verified in two notable examples of Zacheus and Paul, in whom what a wonderful change was made, the Scripture testifies: This Denial of ourselves, in behaving ourselves to ourselves is necessary for these ends.  
First, this is necessary to the doing aright of any duty; for if in the doing thereof, we Deny not our own Will, wisdom, reason, glory, &c: we shall raise our works on false grounds, be carried on therein by carnal ends, be made to seek our own glory, and to guide them according to our own hearts, and so though the duty we do in itself be good, yet we shall many ways pollute the same; as alas, daily experience testifies even against ourselves, that in this regard they fail much.  
Secondly, this is necessary to the right composing every state and condition of life, either Prosperity, or Adversity, for without this, in Prosperity we shall be puffed up, and ascribe it to our wisdom and strength: We shall envy at the prosperity of others; and if we be in affliction we shall murmur and repine against God: as David shows in his own example, Psal. 73. Saying so foolish and ignorant was he, while he thought to judge of these by his own reason, and went not into the sanctuary of God to learn.  
Thirdly, this is so necessary that we shall not be able to espy and discover, muchless to dislike and abandon any evil affection and corruption in ourselves, if we have or shall not learn to Deny ourselves, and to search, judge, and esteem of ourselves, as the Word of God doth teach and discover unto us, but we shall judge our vices to be virtues, and not suffer any to tell us, or reprove us for the same.  
Briefly to shut up this point with Mr. Calvins' Words: 
Mr. Calvins' words.  This makes a man resign himself and all that he hath to the will of God, to deliver all the affections of his heart to be Captivated unto him: It makes him to think thus; There is no more means of prospering to be hoped for, or to be thought of, but by the blessing of God, on which we may safely cast ourselves. Secondly, that we are not to trust to the dexterity of our own wit, or favour of men, or vain imaginations of fortune; but we are always to look to God, to whom, if any thing succeed well it is to be imputed; if otherwise, we are to subject ourselves in silence and patience, and if any evil happen unto us, we are not therefore to judge ourselves miserable, neither to complain of God for our Lot, muchless by evil means to seek recovery.  
These and the like, doth that worthy man make the fruits of the Denial of ourselves, And thus much touching the necessity of it, as that which we must above all labour for, that we may cleave to the Lord in a constant profession without separation, that we be not scandalised in the same, while we consult with flesh and blood, and not with the Word of God; and therefore must resolve to forgo the dearest thing: What is dearer or nearer a man then himself? This how it ought to be meditated before hand, 
Luke 14.28. to the end.  Christ teaches us by two notable Parables, Luke 14. from the 28. verse to the end: This is that which was required of Pharaohs daughter, as a figure of the Church, Psalm 45. 
Psalm 45.  And the difficulty hereof Christ would show in that affectionate Petition, Father if it be thy will, let this Cup pass, yet not my will, but thine be fullfilled.  
So than not to multiply more particulars, these may suffice to convince us of the great necessity of this Denial, all which, will yet more clearly appear, if we demonstrate the same by some notable examples.  
To omit those that experience doth show unto us in multitude of scoffers at God's word, caviling against it for many things, because it delivers such things, as suit not with their fancies and reason.  
I say, 
Example 4.  omitting these let us look into the Scriptures.  
And here first Naaman offers himself 2 King. 5.10.11. 
1 Naaman.  
2 King. 5.10, 11  who coming to be healed of a Leprosy, and imagining and propounding to himself a most reasonable course for the same: when the Prophet Elisha adjoined him another contrary to his expectation, how was he offended in displeasure and ready to die? rather than to subject himself and his natural reason to the course prescribed.  
A second example is in the same book, 2 Kings 7.2. 
2 The Prince of Israel. 2 Kings 7.2.  of the Prince of Israel, who would not believe the Prophet, telling of a strange and sudden altering of the famine, because he could not in reason conceive any way of it; therefore he would by no means believe it.  
Yea Moses himself, when he would judge of God's power by his own strength and conceit, 
3 Moses. Numb. 11.13. Num 20 11. Num. 13.28, 31 32, 33.  fell into a great distrust of God, Num. 11.13. That he could not give flesh to such a multitude in the Wilderness. And Num. 20.11. He could not give water out of a rock. Because Reason said in was impossible.  
Notable is the example of jonas, 
4 jonas.  for what made that at first he did not go to Ninevy but fled to Tarshish; himself gives the reason: 
jonah. 4 2.  jonah 4.2. because he thought that if the people did humble themselves, God would not destroy them: and so he should lose his labour, and be counted a false Prophet. 
5 Israelites.   
What made many Israelites when their captivity was ended, choose rather to dwell in Babel, rather than to return home? because they in carnal reason put many fears and doubts both in the journey, and that they should never be able to effect the great works they were to do; nor that they should dwell quietly and safely amongst their enemies.  
Let us come to the examples in the gospel, 
6 Nichodemus  
john 3.4.  how did Nichodemus stand amazed at the doctrine of regeneration, and while he judged of it in a carnal manner said, that it could not be.  
What made Peter bid Christ favour himself, 
7 Peter.  
Math. 16.22.  but that he savoured not the things of God, and subjected not his judgement to the doctrine of Christ, and nature of his kingdom.  
What made the Disciples so displeased with those that brought little Children to Christ, 
8 Disciples.  
Mat. 19.13.  but that in their carnal imagination & proud conceits, they thought that Christ could nor would have any thing to do with children, not knowing him to be a Saviour of all, and that all must be like to them.  
What made the jews so offended with Christ's doctrine, 
9 jews. joh. 6.52.  about eating his flesh, and giving them better food than Manna? then because they understood and judged of these things carnally, according to sense and reason: and judged of Christ according to outward appearances.  
Briefly, 
10. The Pharises. Luke. 7.37.  what made the Pharises so oft cavil at, and take offence at the doctrine and doings of our Saviour, as Luke 7.37.38. with his entertaining the sinful woman. 
Luke. 15.3. Luke. 19.7.  Luke 15.2. For eating with Publicans and sinners. Luke 19.7. For calling and dining with Zacheus. All these proceeded from a high conceit and pride of their own holiness and righteousness, and judging carnally of Christ his doctrine and doing: Yea why did they renounce the righteousness of Christ, but because they loved and admired their own: and why did they not believe in him, but as Christ told them they sought praise one of another, and sought not the honour and glory that was of God. So that by all these examples it may appear how dangerous a thing it is not to Deny ourselves in all matters of religion, so that nothing is well done, wherein carnal reason and wisdom hath place, as might further be showed by the examples of Sarah giving counsel to Abraham to go in into his maid: And of Rebechas getting the birthright for her son jacob: though both these actions may seem to have been one faith in the promises made unto them: but let the forenamed examples suffice to show unto us the Necessity of this duty; and so we pass on briefly to declare the last, to wit, the Excellency thereof.  
Now let us consider the Excellency of this duty, 
The third general head contains the excellency of this duty of Denying of ourselves.  although it may also appear by that which hath been said, for if it be such, as that without it we cannot embrace christian religion with perseverance, neither perform any duty to God, or Man, or ourselves, as we ought, then sure, the Worth of this must needs be great, whereon all religion in practice thereof consisteth: yet this will more plainly appear if we come to consider examples, 
Examples out of Scripture.  wherein whatsoever singular work hath been done, or any great virtues, or acceptable service performed by any of God's worthy servants, highly pleasing to God, shallbe evinced, to have sprung from this very ground, the Denial of themselves: 
Note.  And on the contrary the want of it hath carried diverse into many sins, and foul and enormous offences, and withheld them either from believing, or judging a right either of Christ's doctrine and doing: so this takes away all offence and so makes them blessed, as Christ pronounced them to be that took no offence at him or his doctrine. The scope of all religion is, that due Obedience may be given to god, and it is that which most pleaseth him. Now this can proceed from no other root then the Denial of ourselves: For we cannot do the will of God, and in all things suffer ourselves to be led by it, till we are become fools in our own judgement and wisdom: And therefore dare not will, nor trust to it, especially where we see it contrary to Gods will: So that most of those worthy works which Saint Paul so highly extols Heb. 
Heb. 11.  11. have proceeded from no other root then this, which because it is taught by faith, they are ascribed to it. But let us see some particulars to demonstrate the same.  
The first, 
1. Noah. Gen. 6.22.  shallbe of Noah's in preparing and building the Ark, whence came this obedience but from this: 
Heb. 11.7.  True it is that the Apostle doth ascribe it to Noah's faith, but why, that is to be considered, which is this, that faith doth shut up the eye of reason, and carnal imaginations, and makes us wholly follow the will of God. For if Noah had given way to a thousand thoughts, and fears of impossibility of being so saved; and had not learned to deny his own wisdom, and reason, do we think he had ever gone about it, especially continued to the end, if he would have been led by reason arising thence he would rather have laughed at it as unlikely matter and absurd, that either God should be so cruel, as to destroy the whole world, or if God's justice did provoke him to this, yet that he and his, alone should escape alive, and that the Ship should not some way or other miscarry, requires more than nature and to go out of ourselves by faith in God's promise. 
2. Abraham.   
But pass we from Noah to that memorable above all the example of Abraham, the Father of the faithful and pattern of all obedience, whence arose that ready and willing obeying God's voice, in forsaking his country, kindred, 
james. 2.21.  and friends, 
Gen 12.1.4.5. Heb. 11.8, 9, 10  to go into a land he knew not what or where, but that he had learned a renouncing of them all, with carnal wisdom that pleaded hard for the same. But yet more memorable and notable was that work of his in being ready to offer up and consecrate his son to God, 
Gen. 22.2.9, 10 Heb. 11.17.  to whose peculiar person the main promise of blessedness was annexed. Was not here an admirable Denial of himself? Oh what a conflict did he undergo in the same against the affections of nature, and against all reason and humanity in show: Sure if in any thing he had advised with the flesh, he had been stayed, but as in wisdom he concealed it from his wife Sarah lest she should have withstood him, so did he no less fight against himself and reason from which he could not hide it: Neither may the praise of Isaac be obseured, 
Isaac.  who as a true figure of Christ understanding by his Father the will of God, voluntarily offered up his own self. 
3. Moses, Heb. 11.24.25.26.   
The like we may see in the example of Moses who would not easily have renounced his future hopes of his right to the greatest Kingdom that then was in the world; and all the present pleasures of Pharaoh's court: and choosed rather to suffer affliction with the Church of God: Sure flesh and blood taught him it not: had he not been well instructed in this point, in an utter renouncing of all things within him, and without him, made him so readily to do it.  
Fourthly, 
4. jonathan.  famous for ever doth the example of jonathan deserve to be: who being by birth, the heir of the kingdom of all Israel, yet understanding that it is the will of god, to remove the kingdom from his father's house and his posterity, and translate it to a poor stripling of a mean house, (I mean David,) forthwith obeyed: 
2. Sam. 18.1.3.  That this, jonathan did not only, not rise up against him, no did not inwardly fret and envy him, 
1. Sam. 20.4.12.13.30.31.32.33.34.35.  but unfeignedly loved him, faithfully and with danger of his life preserved him from the fury of his own Father: How could he ever have done this, if he had not learned utterly to renounce himself, and to offer himself to the will of God: How many motives and proro●atins would humane reason, colour of right, promise, the glory of a kingdom, the falling from his hopes, how many such like were cast into his mind, no doubt (being a man) but he valiantly resisted them, and is become more glorious by so parting with his Kingdom, then if he had swayed the Sceptre, not only of that, but of all the kingdoms of the world without this Denial.  
Fiftly, 
5. Naaman.  fit for this purpose is the example of Naaman, who though at first, 
2. King 5.10.11.12.13.14.15.  he not Denying himself, had almost destroyed himself: who thought it foolishness to go and wash in the waters of jordan: yet in the end being persuaded and overruled by good counsel subiecting his own will and reason, to the Prophet's command, found the benefit thereof by good experience, that obedience is the best sacrifice: and to hearken, better than the fat of Lambs.  
Sixtly, 
6. David. 2 Sam. 23.15.16.17.  well might David have a place in this rank, who had learned this Denial. 2. Sam. 23.15.16.17. when (it may seem pressed through thirst) he desired the water of the well of Bethleem, and that through the valour and undaunted courage and magnanimity of his worthies it was got, he would not drink it, but poured it out as sacrifice to the Lord: was not this a marvellous bridling his affection? The like and much more appears in his behaviour towards Saul, that although himself anointed, and so injuriously persecuted by Saul, 
1. Sam. 24.4.9.10.11.17.19.  and having him twice closed in his hands, yet offered no violence to him? Oh what a singular measure of Selse-denyall was here? The like also might be showed in many other behaviours of his, as in sending back the Ark, when he fled from Absalon, 
2. Sam. 15.25.26.  and resigned himself wholly to the Lord.  
Seaventhly, 
7 Paul.  notable is the example of Paul, while partly he became all things to all men, to the weak and strong, not pleasing himself in any thing, 
Cor. 2.9, 22.  but especially being newly converted, that Christ should send him from his own Countrymen towards whom he burned in zeal, and being sent into Arabia among Barbarous people without houses, that yet he so readily obeyed, 
Gal. 1.16.  whence was it but from this ground, Gal. 1.16. That he consulted not with flesh and blood, but was obeydient to the Heavenly counsel.  
Eightly, 
8 john Baptist.  Excellent is the example of john Baptist; 
john 1.20, 21.  for when the Scribes and Pharisees sent an honourable Embassage to him, offering him as it were to be Messiah: 
john 3.28  john 1.20, 21. & after john 3.28. When his Disciples provoked with carnal envy would have had him advance himself above Christ, as being his Ancient and giving him (as they thought) his first credit: Lo there how john abases himself; how he schools his Disciples; how he magnifies Christ; how he was but a voice, but a sprinkler of water: It was Christ that baptised with fire and the Holy Ghost: that is, who did and was able to give the grace signified by Baptism, even all graces of the Spirit which is as fire: Now did he not in all these things Deny himself, his goodness and his own glory, yea verily.  
The last, 
9 Christ jesus.  and best example of all out of the Scripture I will produce, is of Christ jesus himself, the perfect pattern as of all other, so of this duty: what did the whole course of his days on earth from his conception to his Ascension but declare this: 
john 18.22. john 19.1, 2, 3. Mat. 16.53.  that he could so abase himself, be content to be scorned, hated, persecuted, 
john 18.6.  (being able so easy to have destroyed his enemies) yet never put forth his power to hurt him: 
Mat 26.39.42.  How did he in the Garden resign himself to God his Father: Upon the Cross commend himself to him, and in all things committed himself to him that judges righteously: he would not open his mouth to clear his own innocency, lest ours should have been shut for ever in silence and confusion. 
10 Examples out of Ecclesiastical History of those that have Denied themselves.   
Not unworthy may these Worthies have their place here, who have been shining lights, and renowned Pillars in God's Church, whose examples for Selfe-Deniall is unto admiration as Ecclesiastical Stories mention. And first, see this undaunted courage in that famous and worthy Martyr Ignatius, 
1 Ignatius.  who suffered in the third persecution under cruel Traian the Emperor, who when he was to be devoured of roaring Lions. Said, I am the the Wheat or grain of Christ, I shall be ground with the teeth of wild Beasts, that I may be found pure Bread. 
Eusibius and Hereom.   
And likewise said, Let the fire, the gallows the devouring of Wild Beasts, the breaking of my bones, the pulling asunder of my members, the pressing of my whole body, or the torments of the devil or hell itself come upon me, so that I may win Christ jesus.  
Behold, this brave mind and Selfe-Deniall in that blessed Martyr Policarpus Bishop of Smerna, 
2 Policarpus.  who suffered in the fourth persecution under Antonius Verus, who when he was going to the place of his Execution, was by Nycetes received into his Chariot, 
Eusebius lib. 4. ap. 15.  and persuaded by him to say by way of Salvation: My Lord Caesar and to sacrifice, and so to save his life; but being nothing moved by these wicked flatteries said resolutely: I will not follow your counsel; and when the Proconsul bid him defy Christ, or else he had fire to burn him, and beasts to tear him in pieces: He answered, fourscore and six years have I been Christ's servant, yet in all this time he hath not so much as once hurt me: How then may I speak evil of my King and Sovereign Lord, that hath thus preserved me: As for your Beasts, and fire, let them come upon me, for I am not persuaded by Repentance to turn from better to worse.  
Memorable is the example of that excellent Martyr and mirror of men Martin Luther a poor Monk who contended with the Pope and many Legions of his Creatures and took the prey out of their teeth, 
3 Luther.  they having the sword of most Magistrates and power of most Sceptres to sway at their pleasures: Neither would he be alured by the fair promises, nor terrified by the bloody threats of great Cardinal Caietan, to renounce his faith formerly confessed: He was the man that professed, he would go to the diet at Worms, although all the Tiles of the City were so many devils.  
The like denial we may behold in that good Martyr Bishop Hooper whose words were these: 
4 Bish. Hooper.  Pray we unto God so to furnish us with Faith and patience, that we may rather dye ten times then deny Christ once: what though man hate us so God love us; if man kill the body, and God bring both body and soul to eternal life, the exchange is good for us, and profitable.  
The same spirit we have in that Reverend Martyr of Christ jesus, Bishop Ridley, 
5 Bish. Ridley.  who let ever be a pattern for our imitation in this chief work of Selfe-Deniall, who said: We never had a better or more just cause either to contemn our life, or shed our blood: We cannot take in hand a more certain, clear and manifest truth: For it is not for any Ceremony for which we contend, but it toucheth the very substance of our whole Religion, yea even Christ himself; for the which by God's grace I will willingly jeopard here, to lose life, lands, and goods, name and fame, and what is or can be unto me pleasant in this world rather than Deny my Master Christ jesus.  
So than if these several and singular works in all these Worthies be duly considered, it will plainly appear they had perfectly learned this Lesson of Selfe-Deniall, and shown themselves to be courageous and undaunted Soldiers of Christ jesus, who therefore can deny but that this duty is most excellent?  
Briefly, whosoever have ever renounced glory and greatness in the world, or have undergone ignominy and rebuke for Christ and a good conscience; being content to be counted fools in the world: It is manifest that with Paul they consulted not with flesh and blood, 
Gal. 1.16.  Gal. 1.16. Yea, this was the cause of that absolute obedience in Christ; and by this every Christian offereth up spiritual Sacrifices, fare more acceptable than the jewish.  
Instead of a Ram: we killeth our ireful passions.  
Instead of a Goat: Our unclean affections.  
Instead of Birds: Our wand'ring imaginations.  
And briefly by suppressing the motions of sin, make Martyrs of ourselves: Oh then how above all things must this excellent duty be learned, and enquired, how it may be taken forth? For who hearing a thing to be necessary and excellent doth not desire it, and to that end seeks how it may be attained.  
Now than the Means briefly may be these. 
Means to attain to this denial. 1 Prayer.   
Surely first by earnest Prayer to God in this behalf; as Christ taught in two Petitions: Of the coming of his Kingdom in us: And that we may do his Will: For of ourselves we can do nothing in this high point.  
Secondly, 
2 Acknowledgement of our corruption.  unto prayer there must be adjoined a sight and acknowledgement of our own natural corruption, and a diligent observation of our daily sins and a suppressing of them by a continual pressing and urging of the authority of God upon the conscience, for that must make the rest to hear: for by reason of our natural corruption, the mind, reason, and judgement, the will, and afections, are so corrupted, blind, perverted, and every way distempered, that they are altogether unfit to judge of heavenly and spiritual things: and so not to be conceited of them, nor to trust them in that kind.  
Heereuppon we must labour for Regenneration, whereby our mind, judgement, will, 
3 Regeneration.  affections, are renewed, ordered, and made conformable to the mind and will of God: so that the more we are Regenerate, the more wilingly wee subject our sense and reason to God; and mind and affect the same things with him.  
Fourthly, 
4 Faith.  Faith is an excellent means to make us deny ourselves, for when we shall by it have learned to live not by sense or light or reason, but to shut the eye of all these, and to open the ear to follow the voice and direction of God, than it will be no hard task as we have seen in all the former examples: who the more strong in faith, the more ready in the practice of this.  
Fiftly, 
5 The consideration whose we are by covenant.  the consideration whose we are, and how we have entered a covenant with God, wherein we promised to renounce the World, the Flesh, and Satan, and all the vanities and pleasures of this life, and to consecrate ourselves both souls and bodies wholly to God, and being his servants to resolve to do his will: so that it is not free to us, and in our power to dispose of ourselves as we would: but remembering that both by covenant on our part we own whatsoever we are, and are to be nothing in ourselves, of ourselves, and for ourselves: but all things in God, by God, and for God.  
Seeing this is so chief a duty of Christianity, 
1 Use of reproof.  it serves first to reprove sundry sorts, who profess Christianity, yet are fare from this, such as live in open profaneness, as swearing, lying, drunkenness, breach of Gods Saboths', uncleanness, wantonness, and pleasures, for if they have not learned to Deny ungodliness, and worldly lusts, how shall they deny themselves? for a man may so fare proceed, and yet come much short of a Denial of himself: it serveth also to reprove all those the ground and rule of whose religion, is either their good meaning, or humane reason.  
Secondly, 
2 Use of instruction.  this shows how difficult the practice and works of Christians are: even a fight, and an offering of violence to themselves, rejecting and denying of all the suits, motions, placets, and requests, that arise of ourselves, and are made plausible as tending to our own content; this whosoever tries shall find it a most hard thing, as to be thus and thus conceited of himself, and yet to give no regard unto it, to be carried with a strong inclimation of Will, to such a thing as is presented unto us as good, and yet to refuse and deny the same, to renounce that which the bent of affections, and the earnest suit of desire hath carried us after: as was the worthy example of David, who when he had earnestly desired the water of the well of Bethelem, poured it out upon the ground and would not drink thereof: as on the contrary, when our affections carry us to the mislike off, and flying from a thing as grievous, yet to embrace that with joy and delight: oh how happy a thing it is? this is a work fare passing the feverest Popish discipline, which in their blind devotions men inflict on themselves: As to wallow in the snow, and to cast themselves into the cold of waters: or to lie in hair cloth, or in shirts of male; yea or with Baal's Priests, to launch their own flesh: yea or this also, to sacrifice our own Children to an Idol.  
Thirdly, 
3 Use of trial.  this serveth to be as a touchstone to try our estates by, for if we have not attained this denial in some measure, we are yet to learn and to lay the first foundation of religion, but if by God's grace we are enabled to this work, we have cause of much comfort in ourselves.  
Lastly, 
4 Use of exhortation.  seeing this is so necessary and excellent a duty, let these be as two spurs in our sides to stir us up, and put us forward to a labouring with ourselves, the practising of the same, as being that, whereby we enter the school of Christ, as also being that whereby we continue in the same without offence: oh how singular and worthy fruits would ensue of glory and obedience unto God, and of Love and Unity amongst ourselves, when all and every of our own Wills, would meet in the one only will of God, as in a centre: what though it be as grievous to us to Deny ourselves, as it was to old jacob to part with his beloved Beniamine, yet when he heard there was no remedy but either dye or yield: then he willingly refignes himself, 
Gen. 42.36.38. Gen. 43.8.10. Simile.  and his son to God; and as jacobs' sons told their Father, that had it not been for that, they had returned again fresh victualled; so certainly were it not that our beloved sins and enamoured affections did restrain us, we had been richly leaded with all spiritual grace: but if at last we shall willingly yield: as jacob met with joy he looked not, both in hearing of his son joseph and in seeing him in honour: so if we would resign ourselves over to the Lord, the Lord would abundantly bleffe us, and fill our hearts with joy, and at death send his chariot of angels to fetch us to himself, to enjoy his glorious presence, who is more dear and honourable than joseph, and that not in an earthly and fickle glory, but in that eternal and unchangeable happiness in Heaven: to which end pray we the Lord that Lee would make the weapons of our Spiritual warfarre, 
2 Cor. 10.5.  so mighty, to cast down all strong imaginations, and bring every thought into the subjection of jesus Christ, that so in the end, God may be All in All. Amen.  
Glory to God alone.  
FINIS.