THESE Words are Recorded by the Evan­gelistes to haue beene oft vsed by our Sauiour, and that on diuerse oc­casions partly speciall,Mat. 16.23, 24. as Mat. 16.23.24. Where Peter taking on him to Counsell Christ, but [Page]much amisse, Christ hauing reprooued him, and shewed him the ground of his error, hee layes downe this as the Cure of that and all others of the same nature, that none cannot onely not counsell him, but not follow him counselling them vnlesse they learne this point to Deny themselues: Luke 9. St. Luke he shewes the oc­casion to haue beene this, that hauing spoken of his owne 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, hee shewes that this is to bee receiued as the first lesson in his Schoole, That all his followers must deny themselues and resolue for the worst: Briefely, whereas in the end of this Chapter some offer themselues to be followers of Christ, but are refused; and one being called of him did make excuse: Our Saviour layes downe this as a generall qualification of all those that are meete and fit to follow him, that they must resolue in way of preparation and due dispo­sition, To deny themselues, &c. For whereas there is nothing more necessary to seruants then to know their Maisters will, and their owne duty: So Christians beeing all the ser­uants of God, nothing more beseemes them then the enquiry of their Maisters will, and more specially the maine duties required at their hand.1 The Law.

Now because none might pleade excuse of [Page]Ignorance through infirmity,2 The Gospel. that they are so many as can hardly bee remembred; as God dealt in this behalfe with the Iewes,The summe of every Christi­an mans duty consisting of three Bran­ches. reducing all their duties to ten heards or words: And Christ hath reduced them to two, Loue of God, and Neighbour: So our Sauiour Christ hath most briefely layd downe the whole summe of euery Christian mans duty, consisting of three branches.1 A deniall of out selues. 2 Bearing the Crosse. 3 Following Christ.

The first, a deniall of our selues,

Secondly, the bearing the Crosse.

Thirdly, the following Christ.

And in truth, the last containes the whole duty of a Christian.

Yet because our Sauiour, as hee saw what were the Lets of the practising of the duty, which while they were not remooued, it were in vaine prescribed; therefore Christ hath set them downe in the words going be­fore:There are two maine Lets which hinder vs from fol­lowing Christ. 1 Inward with­in vs, and that is our selues. For there are two maine Lets whereby e­uery man is hindred from following Christ: the one is inward within a man, and that is himselfe: The other is outward, arising from the malice of Sathan and the World, raysing vp continuall troubles and afflictions, against the professors of Christ.

Now these two vnlesse they be remooued,2 Outward, which are the afflictions wee haue in this World. the first, by a resolute renouncing and aban­doning what euer is in our selues, an enemy to Christs Doctrine, or any part of it. The other, by arming our selues with courage and [Page]sprituall armour to an vndaunted suffering and bearing of the Crosse: I say without this preparation before hand, it is bootlesse and to no purpose to offer our selues to Christ: so that hence arises vnto vs this necessary In­struction.

Doctr. 1 That it is no light or easie 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 flickring motion, a good intent and desire, or a generall approbation of Christ and his Doctrine that will serue the turne, but there must be serious and setled re­solutions, preparations, preuision, and pro­uision against all occurrances, yea against all reasonings and consultations of the flesh, yea of reason and humane wisedome.

This point our Sauiour teaches by two not­able similitudes,Luke 14.26. to 34. Luke 14. the 26. vers. to the 34. That as it is folly to beginne to build, before a man haue considered what the charge will be; and whether he be able and willing to disburse so much, or else to giue ouer at the first: For as it is folly to attempt warre before wee haue well weighed our owne and our enemies for­ces,Simile. that if wee finde our selues too weake, wee may make as good conditions of peace as wee can: So when wee enter Christianity to rayse vp such a building as beeing well groun­ded, will stand against all stormes, and be­fore [Page]wee enter this spirituall warre against our three grand enemies, the flesh, the World, and Sathan, it behooues vs that wee bestirre vs to get all things requisite to the one and the other. He are that of Salomon hath place,Prouerbs. E­stablish thy thoughts by counsell, and by counsell make Warre: And that speech of the Heathen hath place aboue all, here. That euery Action must want two things,

• 1. Rashnesse.
• 2. Negligence.

The one to be auoyded ere wee enter; the other when wee haue set vpon it: much more this worke so holy, so weighty. It is a danger­ous thing in warre, or building to commit an error in the on-set. So in Christianity to set out il-appointed. We know a iourney of any length is not vndertaken but with preparation of all things necessary, and with resolution to abide all wayes and weathers. To vnder­take a Sea-voyage without a Ship well appoin­ted in euery regard, were to expose the Ship and all in it to a thousand dangers. Now all these inconueniences in worldly things are not comparable to the spirituall euills and mise­ries wee shall bring on our selues, if we enter not our Christian profession with all things necessary; both a right fitnesse of our owne mindes, and an vndauntednesse of spirituall courage.

Hence it was that at the first setting vp of [Page]the Church of Christ, when those that were of ripe age were called, none were admitted, but such as gaue good testimony of a sound faith and stedfast resolution. That question which Christ put foorth to the two Disciples,Mat. 20.22. Matth. 20.22. Are yee able to drinke of my Cup, and be Baptized with my Baptisme: That is, are you willing and able to vndergoe the same things in some measure that I must.

This question I say is proposed to all, and this same thing is no lesse requisite to vs borne Christians, for seeing it pleases the great Ge­nerall, Christ, to put vs into his muster-role when wee are children, and to keepe vs in the Campe or Garrison, and giue vs pay many yeares ere wee bee able to strike a stroake in his Battels, it behooues vs the more, when wee come, to vnderstand what Christ hath done for vs, and what wee haue vndertaken by a solemne oath to doe for him, that wee set our selues in good earnest vnto it, and now to quite our selues like men, unlesse we would renounce our Generalls colours, and flying out of his Campe goe to serue his enemy with that body, wit and strength, our owne Generall had giuen vs.

Vse 1 This then briefely serues to reprooue sundry sorts of Christians:As first, all such as are yet ignorant of their estates, and know not what belongs to them, neither doe they regard to know: A shamefull thing it is.

Secondly, it reprooues those who when they are called vpon to doe such things as they promised, when they entred Christianity by Baptisme, they are displeased, as if some new or strange thing were vrged vpon them, it beeing no other thing then their owne Vowe.

Thirdly, they are reprooued, that when they meete with any harsh poynt, as of mor­tification, or meete with oppositions, re­proaches, or losses in the World, they are offended and beginne to repent them, and to thinke of embracing some such religion as will well suite with their carnall and earthly mindes.

Vse 2 For admonition that seeing wee haue al­ready so long beene of the Christian professi­on,that wee would seriously weight with our selues what is required, to be content to part with what euer indispositions in our selues; and examining all things aright, to lay such sure foundation, that when stormes comes, wee may not be shaken, muchlesse fall; but that setting before our eyes Christ and all our brethren, that haue behaued themselues valiantly, and considering Christs speech,Matthew. that hee that puts his hand to the Plough, and lookes backe, is not worthy of the Kingdom of God: Wee may come to this resolution, that neither our owne carnall wisedome, nor worldly discouragements may make vs take [Page]offence at Christ or his truth, euer remembring that of Christ,Mat. 11.6. Blessed is he that is not offended at me.

Thus much then may suffice to haue spoken of this Doctrine. Now let vs proceede to the handling of the first Let layd downe, which is necessarily to be remooued. That is set forth in these Words.

Let a man deny himselfe:The Text.Matthew sayes, Let a man forsake himselfe: The Word here signifies, not a simple or weake deniall, but a stout and constant deniall, a deniall againe and againe: It is a kinde of phrase much vsed in Scripture, borrowed from great men, or Maisters of Requests, who if they be impor­tuned in any thing vnlawfull or vnfitting, they doe constantly deny the petitions. So must a Christian, if in matter of Religion, his owne corrupt nature, reason, or wisedome shall make any motion or request eyther to like or dislike, do or not do, any thing that agrees not with Religion, but is opposite, hee is at no hand to yeelde vnto the same, but to ad­uise with the mouth of the Lord, to consider what God and his Word sayes, and not to swarue from that,Numb. 24.13. though (as Balaam sayd) Wee could gaine a housefull of gold or siluer. More fully for the meaning of these words, (Let a man deny himselfe;) we may not ima­gine that Christ who tooke our whole nature on him, with the affections and infirmities, [Page]doth require of his followers that they should deny their reason, and nature, to put off all humane affections, and naturall desires, so as to be brute Beasts, to become a stocke without life or sence: For reason and affection haue their place, and vse in man; but in one word heereby is commanded the renouncing of all that is in vs, which wee haue brought on our selues as our handy-workes, besides and con­trary to that wee were created at the first: So that to deny our selues is, that in matters of Religion, in iudging of Gods truth and wor­ship, in affecting or disliking any part there­of, wee should not aduise with our owne car­nall reason, humane wisedome, worldly af­fections, or receiue, or reject any thing in it as it was pleasing and plausible to our owne priuate iudgements: Yea, that what euer thing was good in vs of it selfe, yet if it became any bindrance to the ready and entire embracing of Christ, that wee should renounce the pro­per motions and placites of our owne mindes, to neglect our owne affections, to represse all the counsells and perswasions of the flesh, to liue not to our selues but to God, and all for Christ.

This deniall is to be practised according to all the parts and powers of the soule; as minde, will, desire, affection, appetite, &c. Briefly that wee offering our selues to bee worshippers and seruants of God and Christ, wee doe no way [Page]seeke our owne ease, pleasure, profit, glory; but set our selues wholly to glorifie God, and do good to our Christian brother: So then the meaning being cleared; the Doctrine a­rising hence is this.

Doctr. 2 That it is a first and chiefe duty of a Chri­stian,that in matter of Religion, Gods wor­ship, and saluation, hee doe readily renounce his owne carnall corrupted reason, and not to measure Religion by the met-wand thereof, but to suffer himselfe 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 eare to Discipline.

This duty thus generally propounded, hath diuers Branches, for some of the things in man are such as for matter of religion are alto­gether corrupted and so wholy to bee denied: Others there are that are not euill in them­selues, 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 bee denied, but not as the former: For the better conceiuing of which duty, and the more full and distinct handling of it, I will diuide it into seuerall Branches thereof, which are seauen which are to bee Denied.

Secondly, the necessity of this duty shall be layd forth in sundry particulars, illustrated with examples.

Thirdly and lastly, the excellency of it shal be displayed by the worthy workes thereof; and then wee stirred vp for the labouring in this duty with meanes of direction in the same.

Touching the Branches of this Duty,1 Branch to be denied, is our wisedome. the first is the deniall of our owne wisedome, vn­derstanding, reason, minde, thoughts, imagi­nations, with all the conceites, conceptions, and inuentions thereof: being sinfull, some of them being idle, and wandring, some curious and vaine, some vngodly, some vncleane, vnjust, vncharitable: All these in matter of Religion are to be denied: Deuter. 12.8.Deut. 12.8. Yee shall not doe what seemes you good in your owne eyes. This very thing is the drift of the second Com­mandement, forbidding all deuised worship, and the Lord oft challenging the people for this, that they chused their owne inventions, and that the feare of him was taught by the precepts of men: Thus Christ tels vs, Luke 16.Luke 16. That which is highly pleasing to man is abhomi­nable to God; and on the contrary, that which is displeasing to man, is pleasing to God: Gods thoughts beeing not as mans thoughts:Esay. briefly all the discourages that arise from our naturall conceites, as being vaine, vnprofi­table, and peruerted, as doth plainly appeare in the wisest discourses of the heathen men: whereof the Apostle doth speake: Rom. 1.21,Rom 1.21.22. 22. Yea, so true it is that these are to be denied, [Page]that the greater colour and shadow that they haue of wisedome, the more pernitious they are vnto man,Rom. 8.7, 8. and preiudiciall vnto God. This the Apostle doth teach: Rom. 8.7, 8. The wis­dome of the flesh is enmity against God. Hence it is, that those that are soonest brought to the true obedience of God and his Word are such for the most part as are foolish, simple and of weake conceites, whereas those which haue beene most famous for wisedome and vn­derstanding, haue beene hardly brought to the subiection of Gods Wisedome and Truth.

Reason 1 Neither is the reason and ground of this hard to be deliuered:First, because reason is corrupt, the minde is blinde, ignorant, vaine, erronious, fancying things farre otherwise then they are, as a staffe in the water seemes crooked, and to distempered eyes obiects appeare 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 naturall man discernes not the things of God, for they are foolishnes vnto him:Simile.Neither can hee know them because they are spiritually discerned. So that as a Beast cannot perceiue or comprehend things reasonable be­cause aboue his Nature: So naturall reason cannot conceiue the things of God, the eye of the minde beeing blinded.Examples. Examples to make this good,Iohn 3.3, 4. 1 Nichodemus. are many: as first of all in Ni­codemus, Iohn 3.3, 4. Not conceiuing the mi­stery [Page]of Regeneration; and generally in all the Pharisees who as they were more wise in their owne conceites, and swelled with the opinion of their owne wisedome, so were they the furthest from imbracing Christ. This also is plainly to bee seene in the History of Naaman who whilest hee was enioyned by the Prophet such things as in his carnall sence and reason were foolish and weake,2 Naaman. he grew into choller with the Prophet,2 Kings 5.14. and had hee not after renounced his owne reason, hee had re­turned home as Leaprous as he came. And by nothing more doth the truth of this appeare, then hence:Rom. 1.21, 22. That the wiser men haue beene and are in their owne imaginations, the more they haue erred. They became vaine in their imaginations, and their foolish hearts were blinded; yea, while they professed themselues wise, and thereuppon to oke on them to ap­poynt a manner of Gods worship, they be­came fooles.

From this roote also ariseth the common vnacceptable seruice of blinde and superstiti­ous people, obtruding vnto God their good intentions as they call them, which is nothing else but their owne thoughts and inuentions as acceptable seruice vnto God, thinking whatsoeuer pleaseth man, must also please God, forgetting that of Christ,Luke 16.15. That which is pleasing vnto men is abhominable vnto God. Hence also it is, that the most wise are most [Page]auerse to religion: the Publicans entring 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, &c. be­cause their wisedome is not, nor cannot sub­iect it selfe to the Wisedome of God, it bee­ing drunken with a spirituall pride whereby they thinke foule scorne to bee checked and taught wisedome of an Inferior: such a wise­dome as the great ones of this World haue not knowne, insomuch as the Apostle is for­ced in plaine tearmes to deliuer it:1 Cor. 3.18. If any bee wise, let him bee a foole, that hee may bee Wise.

The Vse of this point is most profitable: For first it doth discouer vnto vs the true grounds of many things in matter of Religion, which while wee consider not, we are eyther troub­led at, or offended, or wonder: As first hence wee may see whence comes the many differing and deuised Religions in the World: As that of Paganisme, Mahumetisme, Papisme, Armi­nianisme, Familisme, Brownistme, Anabap­tisme, Arianisme and others, and that they are so generally embraced. They come hence, that men not denying carnall reason, humane wisedome, plausible opinions to the flesh, haue forged a Religion out of these, that is so sutea­ble to mans corrupt nature, that hee delights in it.

Vse 1 Hence comes so many innovations,and in­uentions, [Page]brought into the true Church and Religion of God, euen from humane wise­dome, carnall reason, cunning pollice, the diuerse humors and affections of men, which so please men as what euer arises hence is ex­ceeding delightfull, as man naturally loues the brat begotten of himselfe; for from what other ground haue come those infinite Cere­monies of making and adoring of Images, So­litary life, Abotts, Monkes, Friers, Pilgrimage, Purgatory, Fastings, Difference of meates, and Dayes, Distinction of Clergy, and Lai­tye, Sngle life, power of Indulgences, constrai­ned and approoued Ignorance, and vn­knowne deuotion, diuers places after death ac­cording to the diuers degrees of goodnesse, worshipping of Saints, meditation of them, their multiplied Sacraments, their diuided and halfe Communion, Auricular confessi­on, buying of pardons, Popes supremacy, dispensions with the Lawes of God, and sinnes of men, deposition of Princes, absoluing of men dying, excommunicate after they be Dead, and what other.

All these haue come out of the shop of rea­son, humane wisedome, carnall pollicy, and pretended deuises of mans braine.

And hence it is that they are so easily em­braced, so hardly forsaken, which thing while the World considers not, they are ready to iudge with them against the Truth: All these [Page]are discouered and reprooued in that they haue a shewe of carnall wisedome; and are measu­red, grounded and guilded ouer with witty reason,Luke 26.15. plausible and cunning deuises, but at no hand agreeing with the simplicity of truth and wisedome of God, who iudges not ac­cording to outward appearance, nor lookes not, nor likes as man liketh.

Vse 2 Secondly,this admonisheth vs to deny rea­son, and humane wisedome, in matters of Gods Worshippe, and so suspect what euer is most plausible to it; we must not bring our thoughts or conceites with vs, but resolue to abandon the same; Captiuating (as St. Paule speakes) our thoughts, and bringing euery imagination into the subiection of Iesus Christ, if wee once know the minde of God, wee may not reason against it; for as where the Phylosopher ends, the Physition beginnes: So where reason ends, Grace and Faith be­ginnes: Yea, this shewes how needfull it is for euery Christian to labour for regeneration, whereby hee may be renewed in the spirit of his minde, and endewed with the spirit of Re­uelation, and with iudgement to discerne things excellent, that hee call not good euill, and euill good, but that hee may bee able to prooue and approoue what the good, perfit and acceptable will of God is; and this is that wisedome to bee wise to sobriety.Rom 12.3. And thus much for the first branch of Deniall.

The second thing that wee must deny in our selues, is the deniall of our owne Wills,2 Branch, our Will, which must be Deni­ed. Iudg­ments, Elections, Choyces, and Determi­nations in matters of Religion: This is a harder taske then the former, for the will is wil-full, peremtory, head-strong, cau­sing to walke after the stubbornesse of our owne hearts, is violent in her elections,Ieremy 18. appro­bations, refusalls, as the Prophet Ieremy brings in the Iewes in the 18. Chapter saying despe­rately wee will doe this or that:Ieremy 44.25. And Ieremy 44.25. Wee will do what seemes good to vs, we will offer Cakes to the Queene of Heauen; that is the Sunne: So that this is most necessa­to be denied, for our will is most contrary to Gods Will: his is holy, heauenly, pure, peaceable; but ours are froward, carnall, mali­cious, and this is the true rule and ground of obedience; the deniall of our owne will, and the subiecting of it to another.

Reason. The Reason of this is plaine:For wee must not trust to the discourse and iudgement of the minde (as being vaine) whence ariseth the choyce of the will: Then may wee not hear­ken to the voyce of the will, which is more corrupt through it owne peruersnesse: And will oft chuse and follow that which the vn­derstanding presents as the worse: Secondly, for whence comes obedience from the Subiect to the Prince, from the Sonne to the Pa­rents, and so seruants must not follow their [Page]owne will, but their Maisters directions, how much more ought wee, who alwayes may iustly suspect our selues, and neuer can suspect the will of Christ, and of God, it beeing the square of right, for therefore is a thing good, iust, and equall, because God wills.

This our will therefore, as contrary to the will of God, (as fire and water) must bee sub­dued, wee cannot serue God and Mammon, nor our owne will and Gods will: It is meete that Hagar should stoupe to Sarah.

Thus Christ pleased not himselfe, and came not to doe his owne will, but his Fathers: As hee hath notably taught vs by his owne exam­ple,Heb. 10.7. Heb. 10.7. In the Volume of thy Booke it is written, I should doe thy Will, loe I come to doe it: Oft Christ witnesses this: I came not to doe my owne will,Matthew.but my Fathers that sent me; And how necessary this is, may appeare by that one example of Christ, who with a holy stri­uing 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 passe, yet not my will,Mat. 26.39.but thine be done. Sundry parti­culars of this, will bee set downe when wee come to the generall necessity of all, and there­fore wee come to the Vse.

Vse 1 This first shewes vs an other ground of false Religion,or Innouations in the true: to wit the want of deniall of our owne will,Col. 2.20, 21. hence Collos. 2.20, 21. to the end all false Religions [Page]are called will-worship, they haue a shewe of wisedome in will-worship, and therefore are condemned. For all the former poynts of Popery they haue come partly from reason, and wisedome; partly from selfe-will, abusing their authority and pretending a spirit of infallabili­ty and not erring, and therefore to doe what they lift.

Vse 2 This shewes vs the difficulty of true Reli­gion;for what can bee harder to man then to ouercome himselfe, to deny his owne reason and choyce, and wholly to subiect himselfe to Gods; to renounce his owne will, and to chuse and doe the will of God.

This is harder then to offer all outward sa­crifice, then to vndergoe the seuerest penance of whip and sack-cloath: So that the Papist was not aware of this, as in truth, they know it not, nor teach it, and therefore as if Chri­stianity had beene a sport and had not in it to take men vp withall, these holy and hard taske-maisters would impose burthens of their owne.

Vse 3 The third vse is for admonition,to Deny our wills in matters of religion, for so much as wee preuaile with our selues, so much we thriue in religion: if wee can set vp Gods will as the rule and soueraigne commander then as good subiects wee shall obey; and this we should be mooued vnto, because it is Gods prerogatiue royall, to bee serued as hee will: seeing the rule [Page]of all seruice & obedience is the wil of the com­mander, not the commanded; especially as God being most wise, so his will is most iust, yea it is our life: whereas to follow our owne willes proued our destruction in Adam, and still would do if wee giue way to the swinge of our wills: neither let vs thiuke much of it, the Angells in Heauen do it, Christ Iesus on earth did it. And thus much for the second branch, the third followes.

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 espetially that euill roote of Concupiscence with the vitious and depraued affections of selfe loue, couetuousnesse, wrath, pride, enuy, vncleannesse: these as they are more corrupt, sensuall, and violent, then either rea­son or will, so neede they more to bee deni­ed, these distemper the whole man, and oft carry him so headlong that the voyce of rea­son cannot bee heard: this is that the Apostle Paul doth speake of,Gal. 5.24. Gal. 5.24. They that are Christs, haue crucified the affections and lusts of the flesh. And further declareth the same to bee contrary to good motions, desires, and af­fections of the spirit, Col. 3.5. wee are called to mortifie the affections which are called our ve­ry members,Col. 3.5. this mortifying and crucifying is this deniall Christ speakes of; and this is requi­site in a threefold regard.

For first, they are by nature set on their false [Page]obiects, wee louing, delighting, trusting in those things wee should not loue, delight and trust in, and wee fearing, greiuing, and abhorring the things that ought to be lo­ued and not feared: reioyced in and not grei­ued at, sought vnto and not fled from, so that till these bee set to looke the right way, they car­ry all awry with them.

2 Secondly,for their measure it is disordered exceeding turbulent and passionate, that where way is giuen to affection, it is boundlesse and vnsatiable, as appeares in our desires after plea­sures, proffits, honors, we loue immoderatly, grieue excessiuely, hate immeasurably, hope for with fainting, all which do so distemper the soule, that it cannot subiect it selfe to the meeke and quiet temper of grace, because they are both the cheereshers of euill, and opposers of good.

3 Lastly,Gal. 5.22. these chefely maintaine the combat twixt the flesh and the spirit, for these are con­trary one to another: that wee cannot do the good we would, but are carried to do the euil we would not. As to instance,Rom. 7.17.

1. Nature refuseth to dye, to be mortified, to be in subiection, and desires to liue, to be a­boue, and at liberty: But,

Grace and our profession teaches to be mor­tified, to beGal. 6.14. crucified to the World, and the World to vs.

2. Nature seekes afterMath. 19.21 profit to it selfe: But,

Grace teacheth to seeke the benifit of o­thers. 1 Cor 9.12.

3. Nature is glad when shee isActs 12.23. honoured: But Iohn 12.42, 43 Iohn 4.44.

Grace ascribes allGen. 3.12. honour to God, and re­ioyceth when God is honoured.

Nature desires to make the best of it selfe, and chooses rather to hide and conceale, then plainely to confesse, and lay open it owne ble­mishes and sinnes. But,

Grace teaches vs to take the Anotomizing knife of Gods word, and ripp vp our owne hearts, and makes vs willing and ready to ac­knowledge and confesse our sinnes vnto the Lord: and communicate our infirmities vnto others, by whose aduice and prayers we may be comforted. Iames 5.16.

4. Nature feares g reproach. But, Grace teacheth to reioyce atActs 5.41. rebukes.

5. Nature louesCol. 5.8. case: But, Grace requires1 Cor. 15.38 diligence and paines.

6. Nature calles toIude 1.16. greatnesse, to pride, to roughnesse, cruelty, reuenge: But, Gal. 5.20, 21.

Grace thirsteth afterGal. 5 22.23 goodnesse,Gal. 5. 22.23 gentle­nesse, meeknesse, humility, loue, pardo­ning of Iniuries.

7. Nature sauours onely of earthly, worldly, and n temporall things: But,

Grace hath a sweet fauour in things heauen­ly o and spirituall, as the gifts and graces of Gods spirit: the benifits of Christ, and the [Page]ioyes of Heauen for euermore.

So that in infinite of this kinde, the naturall desires being contrary to the Spirit, no mar­uaile though we are to denie our Desires: But if these loynes of our minde be not girded vp, we are no fitter then hee that hath long coates hanging downe, is fit to runne a Race; And no sooner are wee like to arriue at the hauen of Heauen, then that Pilot at his desired harbor, whose ship is carried away with winde and waues: So that here is the shipwrack of many good Christians, while they giue place, some to one carnall affection, some to another. As one is caried away with Pride: another with Profit, a third with Pleasure, a fourth with Ma­lice and Reuenge: Thus Demas fell away, here is the stonie ground and the thornies failing that they bring not fruite: Christ was excellent in this as in all other thinges, in a sweet temper of all his affections, so were the ancient Patriarkes, not greatly moued at any thing. And this is of singular and dayly vse to a christian, for hereby wee refraine first from all vnlawfull Pleasures, and Profits, And then secondly in things law­full, as Meate, Drinke, Pleasures, Recreations, Gaine, wee looke to the due measure and cir­cumstances of Time, Place, and Persons, not giuing scope to what naturall affection would carrie vs, but limiting our desires by grace and Gods word.

Vse 1 This then reproues many Christians,who [Page]enter Christianitie with vnmortified affecti­ons, and without denyall of themselues any thing that Nature desires, and so either they come to Religion for carnall endes, and not for conscience and to the right ende, or beeing en­tred they are ready to fall from the trueth, if it doth not satisfie their carnall desires, as among the Iewes Ieremie 44 They would be of that Reli­gion,Ver 44.wherein they had thriuen best. Othersome againe beeing Christians are so carried after carnall desires, as that they seeke nothing but the satisfying the same, and wholly neglect those taskes of denotion which a Christian should keep, because these are harsh to carnall affections: Hence also it is, that others some by one vnbridled affection or other, as Pride, An­ger, teastinesse, are a scandal to Religion.

Vse 2 Secondly,this should make vs carefull to looke to our affections and desires, when wee enter our christian profession, that wee may come to it with our heart and desires of our soules, and haue all our affections well groun­ded and well bounded, labouring to quicken them in things spirituall and heauenly, that they may be Sober, Temperate, and more mo­derate in things earthly, learning Pauls rule, to vse the world as if wee vsed it not, buying as though we possessed not, reioycing as though we reioyced not &c. If this be done there is no­thing in Christainity hard, and without this, nothing is easie; for how should we cleaue vnto [Page]God by Feare, Loue, Confidence, and the like, while these are glued to the thinges of this world. And thus much for the third branch.

The fourth branch of this Deniall is,The 4. branch of Selfe-De­nyall is our Righteousnes that we must Denie our owne worth, Excellencie, ci­uill Righteousnesse, Goodnesse of nature, Faire­nesse of cariage, Curtesie, plaine and iust dea­ling, and what other of the like nature, for these albeit they are good in themselues, and are not in the same manner to be denyed as the former, yet in diuers respects they beeing hurt­full to Religion,

1 As first,they keep many from entring true­ly vnto it.

2 Secondly,men so pleasing themselues in these, as that they rest in them, as sauing and sanctifying graces of Gods spirit, whereas they haue bin excellent in many heathen men, who neuer knew God, and they are defiled to a na­turall man. Titus 1.16.Titus. 1.16.

3 Thirdly, they are very defectiue.

4 Fourthly they are externall,And

5 Fiftly,they so looke at our cariage towards men, as duety to God is neglected.

For we must annihilate our selues,Rom. 10.3. that wee may extoll the grace and goodnesse of God. This the Prophet Esay taught.Esay. 64.6. Iob. 25.5. All our righte­ousnesse is as a defiled cloth. Yea with Iob let vs say, That the starres are not cleare in Gods sight: how much lesse man that is a worme. Gen. 18.27. This was in Abraham, let me that am but dust and ashes speak: [Page]Let God be true, and euery man a lyar. 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 vs belongs shame and confusion. Thus Paul, Phil. 3.8. I count all things losse and dung. See it in the example of Dauid, 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 Dauid) 2 Sam. 9.8. What is thy seruant, that thou shouldest looke on such a dead Dog as I. How then in the lowest of humility should we abiect our selues when wee thinke, or speake, or heare of the great and fearefull Maiesty of Almighty God.

Had this lesson beene learned of them that professe themselues the deuoutest in humility,A note of hu­mility and selfe Deniall. they would neuer haue dared to enter plea with God, to iustifie themselues in his pre­sence, before whom the mountaines tremble and the Rockes melt as wax, there should no word haue beene heard of the worthinesse of Man, of free-will, of merrits, workes of Su­pererogation; all these with other spring from this bitter roote of (Philautia) selfe loue: The Elders teach this duty by casting their Crownes at the Lambes feete.

Besides, that if to these there bee adjoyned an outward profession of Religion, they thinke themselues so perfit as that they want nothing. This was the distruction of the Pharisees; as ap­peares both by Nicodemus who knew not what Regeneration ment, as also of that Pharisee Luke 18.11.Luke 18.11. Who so rested in his fayre carri­age, [Page]that hee neyther asked pardon for any sinne, nor begged any grace: And this was Pauls case before his Conversion,Phil 3.4, 5, 6, 7. but when he had learned better, see how hee renounces all these, Phil. 3.4, 5, 6, 7. Yet hee counts them all losse and dung: So that seeing they are so ma­ny dangerous barres to grace and saluation, they are in this regard so farre to be denied, as not to bee rested in, nor counted of as ac­ceptable in Gods sight: This was the right Christ challenged as defectiue, and to be exclu­ded of all that would enter Heauen. Mat. 5.28. Except, &c. Vse 1

The consideration of this poynt is necessary to shew how falsly and weakly many lay the ground of their saluation, thinking that they are in state good enough and in high fauour of God, if they leade a fayre harmlesse life, if they giue men their due, though not God, and though they suffer many secret and spiri­tuall corruptions to lurke 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 Stomacke causes a crauing of vnwholsome things, and takes away desire from healthfull meate: Euen so many are heereby so dulled in their desire after the true foode, as that they feede one swades and huskes that starue the foule.

Vse 2 This must teach vs so to know the weaknes [Page]of all these things as vnable to commend vs to God, as that wee may bee stirred vp to looke after that, that is effectuall and sound indeede. And to to this end wee must remember that if these had beene sufficient, then many Hea­then were saued, and that mans natures so corrupt by the fall, that euery action com­ming from an euill cause and instrument, can­not but bee euill as Christ auouches. Mat. 12. Either make the Tree good,Mat. 12.and his fruit good, &c. Shewing that the heart must be renewed ere it can bring foorth any good worke, yea we must bee transplanted out of the old Adam and set in the new, and that euery Branch that beares not fruite in me sayes Christ, shall be cut off, so that these are but as Adams Figge-leaues so couer our nakednesse, and thus much of the fourth Branch, beeing externall, defectiue, hollow, and hypocrite, vaine-glorious, stinking through inward corruption.

The fifth Branch is higher then all these,The fifth branch of De­niall of our Religion and good-workes. and such as at first may seeme strange, It is the Deniall of our owne Religion, Goodnesse, of good-Workes, the best Graces, and the best seruices that wee haue done: These are not so to be denied as not to be laboured for, or as if opposite to Religion of themselues: For they are the workes of Gods spirit in the heart of his Children, rich euidences of Saluation, and of the life of grace. Yet these are in such sort to be denied as they hinder vs from cleauing to [Page]Christ, or obscure any way the glory of Gods free grace: Excellent is the practise of the Apo­stle, Phil. 3.8, 9, 10.Phil. 3.8, 9, 10. Who hauing in the for­mer Verses renounced ciuill righteousnesse, doth after that renounce his graces, giuing a double reason. 1

2 First, for the excellent knowledge of Christ.

Secondly, that hee might bee found in Christ, not hauing his owne righteousnesse, shewing that while hee rested in any thing that was in himselfe, hee could not so earnestly lay hold on Christ and his Righteousnesse his owne though in great measure appeared beggarly.

Hence it is that the faithfull haue acknow­ledged their very righteousnesse to be as a de­filed Cloath,Esay 64.6. their best workes to be full of imperfections, and so partly haue entreated the Lord to be remembred in goodnesse, when they haue done best, and partly haue reiected and put from them all prayse and admiration of themselues when they haue beene most fruitfull and zealous in God: As Paul, I la­boured more then they all; yet not I but the grace of God which is with me; and many other the like: So that our very spirituall goodnesse is to be denied.

First, in regard of the excellent perfection of Christ.

Secondly, in regard of challenging any part [Page]of the prayse, as if by our owne strength wee had done them.

3 Thirdly,in regard of any considence to bee placed in them; as being either meritorious or perfect.

4 Vse 1 Breifely,that wee may not haue in our selues any manner of boasting, either to obscure Gods free grace to vs, from the beginning to the end: or of empareing either in themselues, or in our sence and feeling the riches of Christ, but that still hee is and must bee our wisdome, Iustifi­cation, Sanctification, and Redemption; and indeede be all in all.

Vse 2 The consideration of this poynt is sufficient to ouerthrow all Popery, for while they stand to emplead their good workes, as meritorious, and perfect, they haue not learned this poynt of Deniall, and so in truth keepe themselues from being found in Christ, being enemies to the grace of God and righteousnesse of Christ: so that while they challenge either part of the praise as co-workers, or any portion of merrit and desert, they do aduance themselues by a spirituall pride, and giue not glory vnto God; so that this very end they propound to them­selues of their owne glory is sufficient to defile it,and make it to God abhominable.

But in the second place let vs learne this poynt, euer to renounce al confidence and con­ceit of any thing that the Lord hath wrought in vs, or by vs; and say not to vs but to thy [Page]name bee the prayse: the Angells in Heauen haue learnt in humility to cast their crownes downe at the feete of the Lambe, and to giue al glory to him that was slayne and had redeemed him, and excellert is the example of Dauid; 1 Chron. 29.11, 12, 13, 14. 1 Chron. 29.13.14. Who am I, and what is my peo­ple? that wee should bee able to offer so willingly? for all things come off thee, and of thine owne haue we giuen thee. Now therefore we thank thee and praise thy glorious Name. And thus much of the fift Branch, the sixt followes.The 6. Branch of denial it is our owne liues

Vse 1 The sixt branch of our deniall is our owne Liues, for this Christ teaches both in the verse following, as also Mat. 10.39. for what euer might hinder vs from the constant cleauing to Christ, is to bee denied: and all things to bee vnder-valued for Christ,Mat. 10.39. or else we are not wor­thy of him, braue was the spirit of Paul: Acts 20.24.Act. 20.24. I am not ready onely to be bound for the Lord Iesus, but to dye for him, neither counted hee his life deare. Thus did those worthy He­brewes in the 11 Chapter: so did the Martires of God in our Land in the former ages;Heb. 11. All whose stepps wee must follow, as Christ vrges by many reasons: as that hee that will saue his life should loose it, but hee that is willing for Christs sake to loose it, shall finde it.

Which if it bee so, it reprooues all fearefull ones, against which Christ giues a charge, Mat. Mat. 10.28. 10.28. Feare not those that can destroy the body, but are not able to kill the soule: but rather feare [Page]him which is able to destroy both soule and body in hell. Secondly, it reprooues those who are so farre from Denying their liues, that they wil not deny their vnlawfull and sinfull lusts, plea­sures, or proffits; they that haue not learnt yet to part with these things for Christs sake, and honor of the truth, how can it bee expected that they should part with life it selfe for his sake. Vse 2

It must admonish vs by serious meditation to arme our selues against the worst, to be rea­dy to giue our life for him, who hath giuen his for vs, that wee should not dye eternally: these things must oft bee thought on, for as a holy man sayes, The price of Truth varies as the Market and price of Graine. Some time graine is cheape, some time deare: so Truth is offered good cheepe to vs, and hath bin a long time, with ease and wealth, now if the Lord should set a greater price on it wee must not then grudge. And thus much for the sixt Branch.

The seauenth and last Branch of this Denial,The 7 branch of Deniall is, or wife, children, country, friends, &c. is the Deniall of all things without vs, or a­bout vs, that is neere and deere vnto vs: as Wife, Children, Country, Friends, &c. Mat. 10.37. Luke 14.26. Thus Christ himselfe did, some times denyed his Parents, some times forsooke his Freinds, Country, but especially hee left his eternall glory,Mat. 10.37. the society of his blessed Father and Angells,Luke 14.26. and liued as an [Page]exile one earth, for our redemption, so that much more are wee to doe this, for this is but that equity of the Law, that God himselfe, his trueth and worship be loued and embraced aboue all.

Vse 1 The vse of which point is also for admoniti­on to arme vs,what is to bee vndergone for the Gospell, all earthly thinges to be forsaken: for if a whole countrie should bee infected with the Pestilence, who would not by flight prouide for himselfe and his health: So must wee flie from spirituall infection, and carefully preserue the health of our soules; and this wee may bee incouraged vnto by the comfortable promise of Christ, Math. 19.29.Math. 19.29. Whosoeuer shall forsake any thing as friendes, howses, brethren, sisters, fa­ther, mother, wife, children, countrie or lands for my names sake he shall receiue a hundreth fold more with persecutions,Mark. 10.30.and in the end euerlasting life: And thus much may suffice to haue spoken of the duetie it selfe, and the seuerall branches. Now it remaines that we speak of the Necessitie thereof.The secoud generall head containes the necessitie of Denying our Selues.

Albeit the necessitie of this Duetie may ap­peare by that which hath already bene spoken, yet it comes further to be declared.

There are 2. partes of christian profession, to which we are called.

The 1. concernes things to be beleeued. Faith: & Obedience.

The 2. dueties to be performed. Faith: & Obedience.

Now either of these doeth require the pra­ctise of this duetie.

For the first, seing many misteries of christian faith,1. Faith. and the dispensation thereof is such as a­grees not with flesh and blood, is not subiect to the capacity of fleshly reason, nay may seeme absurd and foolishnes vnto it, therefore no maruaile if Christ said Deny your selues. And Samuel sayd, If yee turne to the Lord put away those thinges. But let vs see a more particular de­claration of this point, which is most profitable that so wee may bee directed to knowe in what particular cases, or at what times this Selfe-Denyall is to be practised, and is of speci­all vse.

1 First then this Denyall of our selues,Reason and Wisedome, is most necessary to the belee­uing and subiecting our selues to the Articles of faith, for the most of them being such as are aboue, if not contrary to naturall reason and comprehension, wee shall neuer stedfastly and soberly beleeue the same, if wee examine them and reduce them to tearmes of Logick or ar­gument of Reason: If we should go through all the Articles of faith, and aske aduise and con­sult with flesh and blood concerning the in­tertainement of them, how many of them would be receiued or beleeued.

1.1 Trinitie. That great hid and sacred Mistery of the blessed Trinity of persons in an vnity 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 sayth the Philosopher.

3. The Doctrine of particular Prouidence:3. Prouidence. That all things should bee disposed of God to the falling of a haire.

Pompy demaunds and denyes 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 Misticall Vnion, of two so diuers Natures in one Person (Christ our Sauiour) 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 Asse-heads and Doltish for beleeuing it.

So that who sees not here, how wee must de­nie our owne wisedome and iudgement.

5. Besides Predestination; how did it seeme vniust, and cruell?5. Predestina­tion.

6. Redemption 6. Againe to beleeue our Redemption in Christ or anothers death: Strength, in Weake­nes: Glory, in Basenes.

It is a thing most ridiculous in the iudge­ment of flesh and blood.

As also,7. The iust to be punished for the vn [...]. That the onely Dearely-beloued of God, should be accused, betrayed, condemned, crucified, scorned and derided, and bee thus e­uill [Page]intreated by Man, God looking on, and suffering the Iust to be punished for the Vniust, & the vniust to be acquited by the Iust, the Vnholy to be hallowed by the Holynesse of an other.

These things require the Deniall of our selues, as improoueable, vnlikely and absurd.

8.8 To stand at the merrit of another. To pronounce our selues 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 alwayes liueing & yet not seene. Touching the Church alwayes exsisting, and yet oft not seene, may seeme in reason to be a Parradox.

10.10 Many caled few chosen. That the greatest part in the World shal perish, and a few in the middest of them shall be preserued and saued.

Man naturally derides and scoffes at.

11.11 Christ and his member vnited. That there should bee a communion and fellowship betwixt Christ and his mem­bers, the one in the Earth, and the other in Heauen.

The naturall man cannot perceiue it.

12.12 Regenerati­on. So the worke of Regeneration.

How foolish and vnpossible did it seeme to Nichodemus.

13.13 Resurrection. The beleeuing the Resurrection, of the same body wee now haue.

What flesh and blood thought thereof, the whole famous Vniuersity of Athens testifi­ed, who mocked at Paul for teaching of it.

14.14 Preaching The Preaching of the Gospel it selfe, in that [Page]poore and weake manner, by poore simple men nether countenanced of wise men, nor scepters, nor riches, nor wealth.

Is the wonderment of the world: and there­fore of them is counted foolishnes. 1. Cor. 1.27.28.

Lastly,15. To be heirs of all things & possesse no­thing. to beleeue our selues heires of all thinges: Sonnes of God: and beloued of him: and yet to haue and possesse nothing, to bee poore, vile and abiect: to be daily afflicted of God, and the world: and yet to reioyce and be patient.

It is the worlds wonder. 2. Cor. 4.8.9.10.

So that we are taught in Scripture, by Faith to beleeue these with infinite more of this kinde without reasoning the matter or inquiring the manner thereof, by humane and carnall wise­dome. Thus in generall wee see how these doe proue the great necessitie of this duetie Deny­ing our selues: So especially this duety is most requisite in the point of Iustification.

For this is such that reason scoffes at, Natu­rall pride would not admit, neither can or will, Reason see reason here: why we should confesse our selues corrupted, guilty, condemned, vna­ble to help our selues, and so to bee forced vt­terly to renounce our selfe, and to looke for ab­solution, freedome and righteousnesse in and by another. Mans nature takes check at this, thinking it an vnsafe way, an vnwarrantable way, a way that disgraces and reproches the [Page]worldly wise, and worldly ciuill men, equalling them with the veriest fooles and most notori­ous sinners, teaching that all sortes of men must bee alike iustified by anothers righteousnesse; and that the greatest sinner, hauing once re­pented is accepted aswell without any more a­doe of God, as him that was neuer stayned with any noted crimes.

Let vs come to the other part of christian profession,2. Obedience. and heare all the dueties that we are enioyned to performe either to God, to man, or our selues: In all which is required the practise of his duetie, the renouncing of our wisedome, of our wils, of our owne worth, of our owne de­sires, and selfe lone.

1. For first we can neuer liue, either in a reli­gious performance and acceptance of our ser­uice to God.

2. Secondly, nor of dueties of Iustice and charitie to our Neighbour.

3. Thirdly, nor of Sobrietie to our selues.

Vntill wee haue denyed our selues, and our owne selfe loue.

Which makes vs

• 1. Bad Seruants to God: Our selues being our owne god.
• 2. Bad Neighbours to others: All being too litle for our selus, &
• 3. Bad gouernors of our Selues: We being not our selues. Luke 15.17.

First,1. Our duety to God. if wee consider God himselfe, wee shall never either Loue him truely, or Feare him fil­lially, [Page]or put our Confidence in him firmely, or Depend on him constantly, or bee Thankfull and Patient to him in Prosperitie and Aduersi­tie, or be Humbled vnder his hand, or Call vp­pon his Name daily and zealously vntill we go out of our selues.The know­ledge of God. And for the Knowledge of God, we reiect it, and regard it not, being full we can receiue nothing, vntill wee haue learned this first lesson in Christs schoole, the Denying of our selues. Otherwise wee shall make our Selues our owne God, Admiring our owne wisedome, following our owne Wills, yeelding to our owne affections, applauding our owne Thoughts, louing our owne wayes, depending one none but our Selues, consulting with our selues and our Copes-mates, admiring our deep Reach, Policie, Beautie, Strength, Lear­ning, Dexteritie, Skill, and Diligence, when we haue effected or brought any thing to passe. And for Obedience though wee may bee brought to Sacrifice; that is,Obedience. to performe out­ward seruice to God, yet obedience we reserue to our selues and our owne wills: And if at any time we do performe any duety of the first Ta­ble, it is defi [...]ed by vs with the fals [...] ends we pro­pound to our selues: As our owne Praise, Fame, Reputation, Honor, Preferment, Credit, Esti­mation and such like, so that it becomes abo­minable to God, and yet wee thinke our selues highly Meritorious: Like pampering Parents,Simile. who cocker their children and through excesse [Page]of Loue, disorder them in their Behauiour, Di­et, 3 Apparell and euery way: This Selfe-Loue being contrary to the Loue of God, the foun­taine of all holy dueties.

These things neede no proofe, our selues can testifie against our selues, it was so with vs be­fore we had learned this lesson in part; and alas is too much in vs yet. But most palpably it is to bee seene in the Naturall men of the world in all their proceedings both publike and priuate, both religious and ciuill businesse.

Obedience is two-fold,Our obedi­ence is two-fold. Actiue, in doing that which God commaundeth: Passiue, in suffering that which God inflicteth. The Denyall of our selues is required in both these.

First, for the Actiue obedience in the wor­ship of God this Denyall is necessary,1. Actiue obe­dience. for seeing the Lord forbids therein many things that are most pleasing to our carnall reason; and one the contrary commands many things that are con­trary to the same, who sees not that without the Denyall of our owne wisedome and reason, we shall neither shunne the one, nor entertaine the other. And indeed from hence hath sprung so many deuised 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 inuentions, it hath come from no other thing, then the not Denyall of our reason, while we seeke to obtrude on God what we like, and [Page]thinke that the things we like not, that he doeth so likewise.

Secondly, this is necessary in all the ordinan­ces of God, and the meanes of our saluation, 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 esteeme and vsage of the holy Sacraments: For whence comes the neglect of that plaine and simple manner of preaching, and the speaking in the entising speaches of Eloquence, but that in our carnall reason we thinke that more glorious, and such as wherein we may shew our owne wit, and pur­chase an opinion of humane learning and gaine a plause: and in the meane while we make voyde the power of the Crosse, and the work of gods grace which most shewes it selfe in our weakenes: Whence is it also, that of the multi­tude, the ordinance of preaching is counted follie and is spurned against: but that men would bee saued by other meanes more agreea­ble to their carnall desires, or proude conceit of their owne wisedome. Whence is it likewise that though things be spoken neuer so plainely out of Gods word, both for the dehorting from sundry vaine opinions and vices, and the ex­horting to receiue such and such doctrines of trueth and piety,The cause why the doctrine of Piety is not berter practi­sed is want of Selfe-Denyall. yet there is no more fruite in a willing forsaking the one, and a ready embra­cing the other; but that men are wedded to their owne wisedomes, will, carnall affections, [Page]and Desires, which are crossed in many things in the Word of God. Briefly, whence is ey­ther that base esteeme and vnreuerent vsage of the holy Sacraments, but that we subiect not our selues to a serious meditation and a spiri­tuall view of Gods goodnesse and wisedome shining in the same: Whence also is that pray­ing before Images, on Beades, the mediation of Saints, but that these are agreable to the courses of men, and mans owne proper ima­ginations, comparing and likening our dealing and seeking to God, with our vsuall seeking to great ones: So that wee shall neuer eyther with reuerence, vse, or profit by Gods ordi­nances, without the whole denyall of our selues.

3 Thirdly,this also is necessary to the right conceiuing of the workes of God in generall; especially his dealing towards his Church and saluation of his people: But wee shall iudge them foolish, vnmeete, censure them of im­prouidence and iniustice, and so not profit by them as is seene 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 vnderstood not the wayes of God, that is the manner and course how God vses to deale with his Chil­dren, as first to prooue and try them, and then doe them good at last, and because God workes by contraries, seeming to kill when he [Page]makes a liue, to destroy when hee intends to build vp and aduance, so that wee may bere­by conceiue how necessary in this behalfe the Deniall of our selues is also. And so much for our Actiue Obedience.

Fourthly,2 The Passiue Obedience. this Deniall is necessary to per­forme our Passiue Obedience to God, for we shall neuer willingly subiect our selues to the taking vp our crosse, or the vndergoing of any troubles or persecution the Lord shall bring on vs eyther for his truth sake, or our triall and exercise vnlesse wee haue learned to Deny our owne reason, will, wisedome and af­fections which Iudge all such things hurtfull and vnnecessary; and subiect our wills to Gods holy will and wisedome imposing the same for our good and his glory: for if any consult with flesh and blood, who will bee content to bee in prison, when hee may bee rich, to bee dis­graced, when hee may bee respected, &c. so that wee may do nothing at all this way with­out renouncing of our selues.

Secondly,2 our duty to Neighbours. for the duties to be performed to others, as to procure the good of others, to seeke their welfare, to reuerence our superiors as wee ought, or loue our equalls and inferi­ors as wee should, dealing equally withall men, to preferre others before our selues, in giuing honour, to bee bountifull to strangers, not to reuenge,Mat. 5.44. but doe good to our enemies who hate vs, and persecute vs; and to per­forme [Page 44]other properties of true loue, set downe by the Apostle,1 Cor. 13.4. [...]o 8. 1 Cor. 13.4, 5, 6, 7, 8. It is not possible without the Deniall of our selues, and an abating of selfe-loue, whereby wee become inhumane, that wee desire to dwell alone, or the furthest that nature will lead vs, is To do as wee would be done vnto; and not to proceede to that which Christian profession requires, to wit: If thy enemy hunger, to feede him; And to him that smiteth thee on the cheek, to turne the other; And to him that takes thy Cloake, to giue him thy Coate also. That Iona­than should be willing that Dauid should haue the Kingdome; these must spring out of the Loue of God, kindling in vs a loue to our Neighbour for God and Christs sake.

And whereas the right carrying of our Selues to others ariseth of a due ordering of our Selues,3 Our duties to ourselues. therefore wee shall not keep mea­sure in any thing towards our selues, but being drunken with our owne admiration, wee shall thinke all little enough wee can get or doe for our selues, vntill wee haue banished Selfe-loue; and like, loue, and doe, that which God would haue vs. This St. Paul would teach, Ti­tus 2.12.Titus 2.12. That wee must liue soberly, before wee can liue iustly: For whence comes oppression of all sorts and kindes, but from this? That men out of Selfe-loue, and pleasing them­selues in all their desires (as to satisfie the lust of the eyes, the pride of life, the lust of the [Page 45]flesh; all things for belly and backe) nothing is thought too costly, too dainty, too much: Hence it is that an immoderate desire of get­ting, keeping, spending, is enflamed, which seekes by all meanes, right and wrong, for few­ell to nourish the same withall: So that Aua­rice, Intemperance, Vanity and Ambition, proceedes from an admiration of our selues; 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 Wolfe and the Lambe, the Leo­pard and the Kid should liue together: And wee haue it verified in two notable examples of Zacheus and Paul, in whom what a wonder­full change was made, the Scripture testifies: This Deniall of our selues, in behauing our selues to our selues is necessary for these ends.

1 First,this is necessary to the doing aright of any duty; for if in the doing thereof, wee Deny not our owne Will, wisedome, reason, glory, &c: wee shall rayse our workes on false grounds, be carried on therein by carnal ends, be made to seeke our owne glory, and to guid them according to our owne hearts, and so though the duty wee do in it selfe be good, yet wee shall many wayes pollute the same; as alas, dayly experience testifies euen against our selues, that in this regard they fayle much.

2 Secondly,this is necessary to the right com­posing euery state and condition of life, eyther [Page 46]Prosperity, or Aduersity, for without this, in Prosperity we shall be puffed vp, and ascribe it to our wisedome and strength: We shall enuy at the prosperity of others; and if wee be in affliction we shall murmur and repine against God: as Dauid shewes in his owne example, Psal. 73. Saying so foolish and ignorant was hee, while hee thought to iudge of these by his owne reason, and went not into the sanctu­ary of God to learne.

Thirdly, this is so necessary that wee shall not be able to espye and discouer, muchlesse to dislike and abandon any euill affection and corruption in our selues, if wee haue or shall not learne to Deny our selues, and to search, iudge, and esteeme of our selues, as the VVord of God doth teach and discouer vnto vs, but wee shall iudge our vices to be vertues, and not suffer any to tell vs, or reprooue vs for the same.

Briefly to shut vp this poynt with Mr. Cal­vins VVords:Mr. Calvins wordes. This makes a man resigne him­selfe and all that hee hath to the will of God, to deliuer all the affections of his heart to be Capti­uated vnto him: It makes him to thinke thus; There is no more meanes of prospering to be hoped for, or to bee thought of, but by the blessing of God, on which wee may safely cast our selues. Se­condly, that wee are not to trust to the dexterity of our owne wit, or fauour of men, or vaine ima­ginations of fortune; but we are alwayes to look [Page 47]to God, to whom, if any thing succeede well it is to be imputed; if otherwise, wee are to subiect our selues in silence and patience, and if any euill happen vnto vs, wee are not therefore to iudge our selues miserable, neither to complaine of God for our Lot, muchlesse by euill meanes to seeke recouery.

These and the like, doth that worthy man make the fruites of the Deniall of our selues, And thus much touching the necessity of it, as that which we must aboue all labour for, that wee may cleaue to the Lord in a constant profession without separation, that wee bee not scandalized in the same, while wee con­sult with flesh and blood, and not with the VVord of God; and therefore must resolue to forgoe the dearest thing: What is dearer or nearer a man then himselfe? This how it ought to be meditated before hand,Luke 14.28. to the end. Christ teaches vs 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, Psalme 45.Psalme 45. And the difficul­ty hereof Christ would shew in that affectio­nate Petition, Father if it be thy will, let this Cup passe, yet not my will, but thine bee full-filled.

So then not to multiply more perticulars, these may suffice to conuince vs of the great necessity of this Denial, all which, wil yet more clearely appeare, if wee demonstrate the same [Page 48]by some notable examples.

To omit those that experience doth shew vnto vs in multitude of scoffers at Gods word, cauiling against it for many things, because it deliuers such things, as suite not with their fancies and reason.

I say,Example 4. omitting these let vs looke into the Scriptures.

And here first Naaman offers himselfe 2 King. 5.10.11.1 Naaman. 2 King. 5.10, 11 who comming to bee healed of a Leprosie, and imagining and propounding to himselfe a most reasonable course for the same: when the Prophet Elisha adioyned him ano­ther contrary to his expectation, how was hee offended in displeasure and ready to die? rather then to subiect himselfe and his natural reason to the course prescribed.

A second example is in the same booke, 2 Kings 7.2.2 The Prince of Israel. 2 Kings 7.2. of the Prince of Israel, who would not beleeue the Prophet, telling of a strange and suddaine altering of the famine, because hee could not in reason conceiue any way of it; therefore hee would by no meanes beleeue it.

Yea Moses himselfe, when hee would iudge of Gods power by his owne strength and con­ceite,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 hee could not giue flesh to such a multi­tude in the Wildernesse. And Num. 20.11. Hee could not giue water out of a rocke. Because Rea­son sayd in was impossible.

Notable is the example of Ionas, 4 Ionas. for what made that at first hee did not go to Nineuy but fled to Tarshish; himselfe giues the reason:Ionah. 4 2. Ionah 4.2. because he thought that if the peo­ple did humble themselues, God would not destroy them: and so hee should loose his la­bour, and be counted a false Prophet.5 Israelites.

What made many Israelites when their captiuity was ended, choose rather to dwell in Babell, rather then to returne home? be­cause they in carnall reason put many feares and doubts both in the iourney, and that they should neuer be able to effect the great workes they were to do; nor that they should dwell quietly and safely amongst their enemies.

Let vs come to the examples in the gos­pell,6 Nichodemus Iohn 3.4. how did Nichodemus stand amazed at the doctrine of regeneration, and while he iudged of it in a carnall manner sayd, that it could not bee.

What made Peter bid Christ fauour him­selfe,7 Peter. Math. 16.22. but that hee sauoured not the things of God, and subiected not his iudgment to the doctrine of Christ, and nature of his king­dome.

What made the Disciples so displeased with those that brought little Children to Christ,8 Disciples. Mat. 19.13. but that in their carnall imagination & proude conceites, they thought that Christ could nor would haue any thing to do with children, not knowing him to be a Sauiour of all, and that [Page]all must bee like to them.

What made the Iewes so offended with Christs doctrine,9. Iewes. Ioh. 6.52. about eating his flesh, and giuing them better foode then Manna? then because they vnderstood and iudged of these things carnally, according to sence and reason: and iudged of Christ according to outward appearances.

Briefly,10. The Pha­rises. Luke. 7.37. what made the Pharises so oft cauill at, and take offence at the doctrine and doings of our Sauiour, as Luke 7.37.38. with his enter­tayning the sinful woman.Luke. 15.3. Luke. 19.7. Luke 15.2. For eating with Publicanes and sinners. Luke 19.7. For cal­ling and dyning with Zacheus. All these pro­ceeded from a high conceit and pride of their owne holinesse and righteousnesse, and iud­ging carnally of Christ his doctrine and doing: Yea why did they renounce the righteousnesse of Christ, but because they loued and admired their owne: and why did they not beleeue in him, but as Christ told them they sought praise one of another, and sought not the ho­nor and glory that was of God. So that by all these examples it may appeare how dangerous a thing it is not to Deny our selues in all mat­ters of religion, so that nothing is well done, wherein carnall reason and wisedome hath place, as might further bee shewed by the ex­amples of Sarah giuing counsell to Abraham to goe in into his maide: And of Rebechas get­ting the birth-right for her sonne Iacob: though [Page]both these actions may seeme to haue bin one faith in the promises made vnto them: but let the fore-named examples suffice to shew vnto vs the Necessitie of this duety; and so wee passe on briefly to declare the last, to wit, the Excel­lencie thereof.

Now let vs consider the Excellencie of this duety,The third generall head containes the excellencie of this duety of Denying of our selues. although it may also appeare by that which hath bene sayd, for if it be such, as that without it wee cannot imbrace christian religi­on with perseuerance, neither performe any duety to God, or Man, or our selues, as wee ought, then sure, the Worth of this must needs be great, whereon all religion in practise there­of consisteth: yet this will more plainely ap­peare if we come to consider examples,Examples out of Scripture. where­in whatsoeuer singuler worke hath beene done, or any great vertues, or acceptable seruice per­formed by any of Gods worthy seruants, high­ly pleasing to God, shalbee evinced, to haue sprung from this very ground, the Denyall of themselues:Note. And on the contrary the want of it hath carried diuers into many sinnes, and foule and enormious offences, and with-held them either from beleeuing, or iudging a right either of Christs doctrine and doing: so this takes a­way all offence and so makes them blessed, as Christ pronounced them to bee that tooke no offence at him or his doctrine. The scope of all religion is, that due Obedience may bee giuen to god, and it is that which most pleaseth him. [Page]Now this can proceede from no other roote then the Denyall of our selues: For wee cannot do the will of God, and in all things suffer our selues to be led by it, till wee are become fooles in our owne iudgement and wisedome: And therefore dare not will, nor trust to it, especially where we see it contrary to Gods will: So that most of those worthy workes which Saint Paul so highly extolls Heb. Heb. 11. 11. haue proceeded from no other roote then this, which because it is taught by faith, they are ascribed to it. But let vs see some particulars to demonstrate the same.

The first,1. Noah. Gen. 6.22. shalbe of Noahs in preparing and building the Arke, whence came this obedience but from this:Heb. 11.7. True it is that the Apostle doeth ascribe it to Noahs faith, but why, that is to be considered, which is this, that faith doeth shut vp the eye of reason, and carnall imagina­tions, and makes vs wholly follow the will of God. For if Noah had giuen way to a thousand thoughts, and feares of impossibility of beeing so saued; and had not learned to deny his owne wisedome, and reason, doe we thinke he had e­uer gone about it, especially continued to the end, if he would haue beene led by reason ari­sing thence he would rather haue laughed at it as vnlikely matter and absurd, that either God should bee so eruell, as to destroy the whole world, or if Gods iustice did prouoke him to this, yet that hee and his, alone should escape a­liue, [Page]and that the Ship should not some way or other miscarrie, requires more then nature and to goe out of our selues by faith in Gods promise.2. Abraham.

But passe we from Noah to that memorable aboue all the example of Abraham, the Father of the faithfull and patterne of all obedience, whence arose that ready and willing obeying Gods voyce, in forsaking his countrie, kindred,Iames. 2.21. and friendes,Gen 12.1.4.5. Heb. 11.8, 9, 10 to goe into a land he knew not what or where, but that hee had learned a re­nouncing of them all, with carnall wisedome that pleaded hard for the same. But yet more memorable and notable was that worke of his in beeing ready to offer vp and consecrate his sonne to God,Gen. 22.2.9, 10 Heb. 11.17. to whose peculiar person the maine promise of blessednes was annexed. Was not here an admirable Denyall of himselfe? Oh what a conflict did he vndergoe in the same a­gainst the affections of nature, and against all reason and humanitie in shew: Sure if in any thing he had aduised with the flesh, he had bin staied, but as in wisedome he concealed it from his wife Sarah least shee should haue withstood him, so did hee no lesse fight against himselfe and reason from which hee could not hide it: Neither may the praise of Isaac bee obseured,Isaac. who as a true figure of Christ vnderstanding by his Father the will of God, voluntarily offered vp his owne selfe.3. Moses, Heb. 11.24.25.26.

The like we may see in the example of Moses [Page]who would not easily haue renounced his fu­ture hopes of his right to the greatest King­dome that then was in the world; and all the present pleasures of Pharoes court: and chosed rather to suffer affliction with the Church of God: Sure flesh and blood taught him it not: had hee not beene well instructed in this point, in an vtter renouncing of all thinges within him, and without him, made him so readily to doe it.

Fourthly,4. Ionathan. famous for euer doth the example of Ionathan deserue to be: who beeing by birth, the heire of the kingdome of all Israell, yet vn­derstanding that it is the will of god, to remoue the kingdome from his fathers house and his posteritie, and translate it to a poore stripling of a meane house, (I meane Dauid,) forth-with obeyed:2. Sam. 18.1.3. That this, Ionathan did not onely, not rise vp against him, no did not inwardly fret and enuie him,1. Sam. 20.4.12.13.30.31.32.33.34.35. but vnfainedly loued him, faith­fully and with danger of his life preserued him from the furie of his owne Father: How could he euer haue done this, if he had not learned vt­terly to renounce himselfe, and to offer himselfe to the will of God: How many motiues and proro [...]atins would humane reason, colour of right, promise, the glory of a kingdome, the fal­ling from his hopes, how many such like were cast into his minde, no doubt (beeing a man) but he valiantly resisted them, and is become more glorious by so parting with his King­dome, [Page]then if he had swayed the Scepter, not onely of that, but of all the kingdomes of the world without this Denyall.

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 himselfe, had almost destroyed himselfe: who thought it foolishnesse to goe and wash in the waters of Iordan: yet in the ende being perswa­ded and ouer-ruled by good counsel subiecting his owne will and reason, to the Prophets commaund, found the benefit thereof by good experience, that obedience is the best sacrifice: and to harken, better then the fat of Lambes.

Sixtly,6. Dauid. 2 Sam. 23.15.16.17. well might Dauid haue a place in this ranke, who had learned this Deniall. 2. Sam. 23.15.16.17. when (it may seeme pressed through thirst) he desired the water of the well of Beth­leem, and that through the valour and vndaun­ted courage and magnanimitie of his worthies it was got, he would not drinke it, but powred it out as sacrifice to the Lord: was not this a maruelous bridling his affection? The like and much more appeares in his behauiour towards Saul, that although himselfe annointed, and so iniuriously persecuted by Saul, 1. Sam. 24.4.9.10.11.17.19. and hauing him twise closed in his hands, yet offred no violence to him? Oh what a singular measure of Selse-de­nyall was here? The like also might be shewed in many other behauiours of his, as in sending back the Arke, when he fled from Absolon, 2. Sam. 15.25.26. and resigned himselfe wholly to the Lord.

Seauenthly,7 Paul. notable is the example of Paul, while partly hee became all things to all men, to the weake and strong, not pleasing himselfe in any thing,Cor. 2.9, 22. but especially being newly con­uerted, that Christ should send him from his owne Country-men towards whom he burned in zeale, and beeing sent into Arabia among Barbarous people without houses, that yet he so readily obayed,Gal. 1.16. whence was it but from this ground, Gal. 1.16. That hee consulted not with flesh and blood, but was obeydient to the Heauenly counsell.

Eightly,8 Iohn Baptist. Excellent is the example of Iohn Baptist; Iohn 1.20, 21. for when the Scribes and Pharisees sent an honorable Embassage to him, offering him as it were to be Messias:Iohn 3.28.Iohn 1.20, 21. & after Iohn 3.28. When his Disciples prouoked with carnall enuy would haue had him ad­uance himselfe aboue Christ, as beeing his Ancient and giuing him (as they thought) his first credit: Loe there how Iohn abases him­selfe; how hee schooles his Disciples; how he magnifies Christ; how hee was but a voyce, but a sprinkler of water: It was Christ that baptized with fire and the Holy Ghost: that is, who did and was able to giue the grace sig­nified by Baptisme, euen all graces of the Spi­rit which is as fire: Now did hee not in all these things Deny himselfe, his goodnesse and his owne glory, yea verily.

The last,9 Christ Iesus. and best example of all out of the [Page]Scripture I will produce, is of Christ Iesus himselfe, the perfit patterne as of all other, so of this duty: what did the whole course of his dayes on earth from his conception to his As­cention but declare this:Iohn 18.22. Iohn 19.1, 2, 3. Mat. 16.53. that hee could so abase himselfe, be content to bee scorned, ha­ted, persecuted,Iohn 18.6. (beeing able so easie to haue destroyed his enemies) yet neuer put forth his power to hurt him:Mat 26.39.42. How did hee in the Gar­den resigne himselfe to God his Father: Vpon the Crosse commend himselfe to him, and in all things committed himselfe to him that iudges righteously: hee would not open his mouth to cleare his owne innocency, least ours should haue beene shut for euer in silence and confusion.10 Examples out of Ecclesi­asticall History of those that haue Denied themselues.

Not vnworthy may these Worthies haue their place heere, who haue beene shining lights, and renouned Pillars in Gods Church, whose examples for Selfe-Deniall is vnto ad­miration as Ecclesiasticall Stories mention. And first, see this vndaunted courage in that famous and worthy Martyre Ignatius, 1 Ignatius. who suffered in the third persecution vnder cruell Traian the Emperour, who when hee was to be deuoured of roaring Lyons. Sayd, I am the the Wheate or graine of Christ, I shall bee ground with the teeth of wilde Beasts, that I may be found pure Bread.Eusibius and Hereom.

And likewise sayd, Let the fire, the gallows the deuouring of Wilde Beasts, the breaking [Page 58]of my bones, the pulling assunder of my mem­bers, the pressing of my whole body, or the torments of the diuell or hell it selfe come vppon mee, so that I may winne Christ Iesus.

Behold, this braue minde and Selfe-Deniall in that blessed Martyre Policarpus Bishop of Smerna, 2 Policarpus. who suffered in the fourth persecu­tion vnder Antonius Verus, who when he was going to the place of his Execution, was by Nycetes receiued into his Chariot,Eusebius lib. 4. ap. 15. and per­swaded by him to say by way of Saluation: My Lord Caesar and to sacrifice, and so to saue his life; but beeing nothing mooued by these wic­ked flatteries sayd resolutely: I will not follow your counsell; and when the Proconsull bid him defie Christ, or else hee had fire to burne him, and beasts to teare him in peeces: Hee answered, foure-score and six yeares haue I beene Christs seruant, yet in all this time hee hath not so much as once hurt me: How then may I speake euill of my King and Soueraigne Lord, that hath thus preserued me: As for your Beasts, and fire, let them come vpon me, for I am not perswaded by Repentance to turn from better to worse.

Memorable is the example of that excel­lent Martyre and merror of men Martyn Lu­ther a poore Monke who contended with the Pope and many Legions of his Creatures and tooke the prey out of their teeth,3 Luther. they hauing [Page]the sword of most Maiestrates and power of most Scepters to sway at their pleasures: Nei­ther would hee be allured by the fayre promi­ses, nor terrified by the bloody threates of great Cardinall Caietan, to renounce his faith formerly confessed: He was the man that pro­fessed, he would go to the dyet at Wormes, al­though all the Tyles of the City were so many diuells.

The like denial we may behold in that good Martyre Bishop Hooper whose words were these:4 Bish. Hooper. Pray we vnto God so to furnish vs with Faith and patience, that wee may rather dye ten times then deny Christ once: what though man hate vs so God loue vs; if man kill the body, and God bring both body and soule to eternall life, the exchange is good for vs, and profitable.

The same spirit wee haue in that Reuerend Martyre of Christ Iesus, Bishop Ridley, 5 Bish. Ridley. who let euer bee a patterne for our immitation in this chiefe worke of Selfe-Deniall, who sayd: Wee neuer had a better or more iust cause eyther to contemne our life, or shed our blood: Wee cannot take in hand a more certaine, cleare and manifest truth: For it is not for any Ceremony for which wee contend, but it toucheth the very substance of our whole Reli­gion, yea euen Christ himselfe; for the which by Gods grace I will willingly ieopard here, to loose life, lands, and goods, name and fame, [Page]and what is or can be vnto me pleasant in this world rather then Deny my Maister Christ Iesus.

So then if these seuerall and singular workes in all these Worthies bee duly considered, it will plainly appeare they had perfectly learned this Lesson of Selfe-Deniall, and shewed themselues to bee couragious and vndaunted Souldiers of Christ Iesus, who therefore can deny but that this duty is most excel­lent?

Briefly, whosoeuer haue euer renounced glory and greatnesse in the world, or haue vndergone ignominy and rebuke for Christ and a good conscience; beeing content to bee counted fooles 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 euery Christian offereth vp spiritual Sacrifices, farre more acceptable then the Iewish.

Insteed of a Ram: wee killeth our irefull passions.

Insteed of a Goate: Our vncleane affections.

Insteed of Birds: Our wandring imagina­tions.

And briefly by suppressing the motions of sinne, make Martyres of our selues: Oh then how aboue all things must this excellent duty be learned, and enquired, how it may be ta­ken forth? For who hearing a thing to be ne­cessary [Page]and excellent doth not desire it, and to that end seekes how it may be attained.

Now then the Meanes briefly may bee these.Meanes to at­taine to this deniall. 1 Prayer.

Surely first by earnest Prayer to God in this behalfe; as Christ taught in two Petitions: Of the comming of his Kingdome in vs: And that wee may do his Will: For of our selues wee can do nothing in this high poynt.

Secondly,2 Acknowledg­ment of our corruption. vnto prayer there must bee ad­ioyned a sight and acknowledgment of our owne naturall corruption, and a diligent ob­seruation of our daily sinnes and a suppressing of them by a continuall pressing and vrging of the authority of God vppon the consci­ence, for that must make the rest to heare: for by reason of our naturall corruption, the minde, reason, and iudgment, the wil, and a­fections, are so corrupted, blinde, peruerted, and euery way distempered, that they are alto­gether vnfit to iudge of heauenly and spiritual things: and so not to bee conceited of them, nor to trust them in that kind.

Heereuppon wee must labour for Regen­neration, whereby our minde, iudgment, will,3 Regenerati­on. affections, are renewed, ordered, and made conformable to the minde and will of God: so that the more wee are Regenerate, the more wilingly wee subiect our sence and reason to God; and minde and affect the same things with him.

Fourthly,4 Faith. Faith is an excellent meanes to make vs deny our selues, for when wee shall by it haue learned to liue not by sence or light or reason, but to shut the eye of all these, and to open the eare to follow the voyce and di­rection of God, then it wil bee no hard taske as wee haue seene in all the former examples: who the more strong in faith, the more ready in the practise of this.

Fiftly,5 The consider­ation whose we are by coue­nant. the consideration whose we are, and how wee haue entered a couenant with God, wherein wee promised to renounce the World, the Flesh, and Sathan, and all the vanityes and pleasures of this life, and to consecrate our selues both soules and bodies wholy to God, and being his seruants to resolue to doe his will: so that it is not free to vs, and in our power to dispose of ourselues as wee would: but remembering that both by couenant on our part wee owe whatsoeuer wee are, and are to bee nothing in our selues, of our selues, and for our selues: but all things in God, by God, and for God.

Seeing this is so chiefe a duty of Christia­nity,1 Vse of re­proofe. it serues first to reprooue sundry sorts, who professe Christianity, yet are farre from this, such as liue in open prophanesse, as swea­ring, lying, drunkennesse, breach of Gods Sa­boths, vncleannesse, wantonnesse, and plea­sures, for if they haue not learned to Deny vngodlinesse, and worldly lusts, how shal they [Page]deny themselues? for a man may so farre pro­ceede, and yet come much short of a Deniall of himselfe: it serueth also to reprooue al those the ground and rule of whose religion, is either their good meaning, or humane reason.

Secondly,2 Vse of in­struction. this shewes how difficult the practise and workes of Christians are: euen a fighting, and an offering of violence to them­selues, reiecting and denying of al the suits, mo­tions, placets, and requests, that arise of our selues, and are made plausible as tending to our owne content; this whosoeuer tryes shal finde it a most hard thing, as to bee thus and thus conceited of himselfe, and yet to giue no regard vnto it, to be carried with a strong in­climation of Will, to such a thing as is presen­ted vnto vs as good, and yet to refuse and de­ny the same, to renounce that which the bent of affections, and the earnest suite of desire hath carried vs after: as was the worthy example of Dauid, who when hee had earnestly desired the water of the well of Bethelem, powred it out vppon the ground and would not drinke thereof: as on the contrary, when our affecti­ons carry vs to the mislike off, and flying from a thing as grieuous, yet to imbrace that with ioy and delight: oh how happy a thing it is? this is a worke farre passing the feuerest Popish discipline, which in their blinde deuotions men inflict on themselues: As to wallow in the snow, and to cast themselues into the cold of waters: [Page]or to lye in hayre cloath, or in shirts of male; yea or with Baals Preists, to lanch their owne flesh: yea or this also, to sacrifice our owne Children to an Idol.

Thirdly,3 Vse of triall. this serueth to bee as a touch-stone to try our estates by, for if we haue not attained this denyall in some measure, wee are yet to learne and to lay the first foundation of religi­on, but if by Gods grace wee are inabled to this worke, wee haue cause of much comfort in our selues.

Lastly,4 Vse of exhor­tation. seeing this is so necessary and exce­lent a duty, let these bee as two spurres in our sides to stirre vs vp, and put vs forward to a la­bouring with our selues, the practising of the same, as being that, whereby we enter the schole 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 vnto God, and of Loue and Vnity amongst our selues, when all and euery of our owne Wills, would meete in the one onely will of God, as in a center: what though it bee as greuious to vs to Deny our selues, as it was to old Iacob to part with his beloued Beniamine, yet when he heard there was no re­medy but either dye or yeald: then hee wil­lingly refignes himselfe,Gen. 42.36.38. Gen. 43.8.10. Simile. and his sonne to God; and as Iacobs sonnes told their Father, that had it not bin for that, they had returned a­gaine fresh victualed; so certainly were it not [Page]that our beloued sinnes and inamored affecti­ons did restrayne vs, wee had bin richly lead­ed with all spirituall grace: but if at last wee shall willingly yeald: as Iacob met with ioy he looked not, both in hearing of his sonne Io­seph and in seeing him in honor: so if we would resigne our selues ouer to the Lord, the Lord would aboundantly bleffe vs, and fill our hearts with ioy, and at death send his chariot of an­gells to fetch vs to himselfe, to inioy his glo­rious presence, who is more deare and hono­rable then Ioseph, and that not in an earthly and fickle glory, but in that eternall and vn­changable happines in Heauen: to which end pray wee the Lord that Lee would make the weapons of our Spirituall warfarre,2 Cor. 10.5. soe migh­ty, to cast downe all strong imaginations, and bring euery thought into the subiection of Iesus Christ, that so in the end, God may bee All in All. Amen.

Glory to God alone.