Α

PREPARATION TO PRAYER.

SERMON I.

2 COR. iii. 5.

Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God.

[Non quod sufficientes simus cogitare aliquid a nobis, quasi ex nobis ; sed sufficientia nostra ex Deo est. Lat. Vulg.]

[Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God. Eng. Trans.]

TOUCHING Our hope which we have concerning the performance of God's promises the Apostle saith, that unto "the Heb. 6.11. full assurance of hope" there must be "diligence" shewed, and that we are to prepare ourselves to receive Christ, and also having received Him with all His benefits to strive to hold Him fast, and never suffer our hope to be taken from us.

Upon which points, the doctrine that is to be delivered out of this Scripture doth follow by good consequence, for of these points of holding fast our faith in Christ two questions may arise, which may be answered by the Apostle's words in this place, where it may be demanded first, Whether we be able of our own strength to shew forth that diligence that is required to assure us of our hope. The Apostle resolveth us of that doubt in saying, "We are not able of ourselves to think any good of ourselves."

Secondly, because it may be objected, If we be not able of ourselves, from whence then may we receive ability? he addeth, that "our sufficiency is of God," from Whose goodness it cometh that we are able to do any good thing whatsoever; to the end that when God stands without, knocking

I.

Rev. 3. 20.

SERM. at the door of our hearts for the performance of such duties as please Him, we, in regard that of ourselves we cannot do the least thing that He requireth, should knock at the gate of His mercy, that He will minister to us ability to do the same Mat. 7. 7. according to his promise, "Knock, and it shall be opened to you." That as by the preaching of the Law there was Acts 14.27. opened unto us "the door of faith," and as the Creed is unto us "a door of hope," so the consideration of our own insufficiency might open unto us a door unto prayer, by which we may sue unto God for that ability which we have not of ourselves. So this Scripture hath two uses, first, to preserve us from error, that we seek not for that in ourselves which cannot be found in us; secondly, for our direction, that seeing all ability cometh from God, we should seek for it where it is to be found.

Hosea 2. 15.

Both these things are matter very necessary to be known: Rom. 3.27. the first serveth to exclude our boasting; we ought not to boast of our ability, because we have none. The second is a means to provoke us to call upon God by prayer, that from Him we may receive that which is wanting in ourselves.

To speak first of the negative part, both heathen and holy writings do commend to us that saying, Tvôli σeavïòy, but in a diverse sense. The heathen use it as a means to puff up our nature, that in regard of the excellency which God hath vouchsafed us above other creatures we should be proud thereof; but Christian religion laboureth by the knowledge 2Cor. 10.5. of ourselves and of our misery "to cast down every high thing that exalteth itself against the knowledge of God, and to bring into captivity all imaginations to the obedience of Christ."

Whereas heathen philosophers will us to consider the excellent virtues wherewith man's nature is endued, the Scriptures all along put us in mind of our insufficiency and tell us, Gal. 6. 3. that "if any man seem to himself to be something when he 1 Cor. 8. 2. is nothing, he deceiveth himself" in his own fancy. And "if any man thinketh that he knoweth any thing, he knoweth nothing yet as he ought to know."

Amongst the places of Scripture which the Holy Ghost useth to shew our insufficiency, none doth so much disable our nature as this place of the Apostle, which denieth unto

us all power ever to conceive a good thought, so far are we off from fulfilling that good which we ought.

In this negative we are, first, to consider these words, whereby the Holy Ghost doth disable us: "We are not able to think any thing;" secondly, the qualification in these words, "as of ourselves."

In denying our ability he setteth down three things: 1. "not able to think;" 2. "any thing;" 3. this want of ability is imputed not to the common sort of men only, but even to the Apostles themselves, who of all other seemed to be most able. The Apostle to shew our insufficiency telleth us, "We are not able" so much as "to think any thing;" therefore much less are we able fully to perform that good which is enjoined us. For whereas there are seven degrees to be considered in the effecting of any thing, to think that which is good is the least and lowest degree; which being denied unto us, doth plainly shew what is our imperfection.

The first thing to be observed in undertaking any good, is the accomplishing of it; secondly, the working or doing of the thing required; thirdly, the beginning to do it; fourthly, to speak that which is good; fifthly, to will and desire it; sixthly, to understand; seventhly, to think. But the Scripture doth deny all these unto us. The perfecting or bringing to pass of that which is good, is not in ourselves. is present with us," sed bonum perficere non invenio. Deus est, &c. "It is God Which enableth us to perform."

"To will Rom. 7.18.

Phil. 2.13.

This we find by experience to be true in things that are evil. The brethren of Joseph, when they sold him to the Egyptians, had a purpose to work their brother's hurt, but they had no power to perform their wicked attempts, for God Gen.50.20. turned their wicked purpose to good. When Paul was going Acts 9.3 6. to Damascus with purpose to persecute the Church, it pleased God in the way to stay his purpose so that he could not perform that evil which he intended. Thus much the Wise Man sheweth, when by an example he proveth that the strongest Eccl. 9.11, doth not always carry away the battle.

The heathen themselves say that heroical virtues are in the mind of man, but if any singular thing be done, it is the gods that give that power; and the Pelagian saith, though we be

15, 16.

SER M. able to begin a good work, yet the accomplishment is of

5.]

1.

Jer. 10.23.

God.

Secondly, we are not able facere, no more than we were [Joh. 15. able to effect, for so saith Christ, Sine Me nihil potestis facere. The Prophet saith, Scio quod viri non est via ejus. If it be not in man's power to order his way and to rule his own steps, much less is he able to hold out to his journey's end, but it is Prov. 16.9. God That ordereth and "directeth man's steps." Therefore St. Rom. 7. 19. Paul saith, "The good I would do, I do not;" and if we do any good, that it be not effected, yet it is the work of God in Isa, 26. 12. us, as the Prophet confesseth: Domine, omnia opera nostra operatus es in nobis.

Thirdly, the inchoation or beginning of that which is good is denied us though we purpose in our hearts to perform those duties of godliness that are required, yet we have not Isa. 37. 3. the power to put them in practice. Filii venerunt ad partum, et non sunt vires pariendi, "The children are come unto the

birth, and there is no strength to bring forth." If we begin Phil. 1. 6. to do any good thing, it is Deus Qui cœpit in nobis bonum opus. In consideration of which place Augustine saith of the Pelagians, Audiant qui dicunt a nobis esse cœptum, a Deo esse eventum; Here let them learn of the Apostle that it is the Lord That doth begin and perform the good work.'

Fourthly, the power to speak that which is good is not in Prov. 16.1. us, for as the Wise Man saith, "A man may well purpose a thing in his heart, but the answer of the tongue cometh from the Lord." Whereof we have often experience. They that have the office of teaching in the Church, albeit they do beforehand prepare what to say, yet when it comes to the point, are not able to deliver their mind in such sort as they had purposed; as on the other side, when God doth assist them with His Spirit, they are enabled on a sudden to deliver that which they had not intended to speak.

Phil. 2.13.

1 Cor. 2. 14.

Fifthly, as the ability of effecting was attributed to God, so is the will.

Sixthly, for understanding, the Apostle saith, "The natural man perceiveth not the things that are of the Spirit of God." Rom. 8. 7. "For the wisdom of the flesh is enmity with God." [' φρόνημα

τῆς σαρ

κός.]

Seventhly, the power of thinking the thing that is pleasing to God is not in us, so far are we from understanding or