Scala cœli Nineteen sermons concerning prayer. The first sixe guiding to the true doore: the residue teaching how so to knocke thereat that wee may enter. The former part containing a preparation to prayer, the latter an exposition vpon the seuerall petitions of the Lords prayer.

A Preparation to Prayer. The first Sermon. (Book 1)

2. COR. 3.5.

Not that wee are sufficient of our selues, to thinke any thing as of our selues: but our sufficiency is of God.

TOVCHING our hope which wee haue concer∣ning the perfor∣mance of Gods promises, the A∣postle saith, Heb. 6. that vnto the full assurance of hope, there must be diligence shewed, and that we are to prepare our selues to re∣ceiue Christ, and also hauing re∣ceiued him, with all his benefits, to striue to hold him fast, and ne∣uer

suffer our hope to bee taken from vs.

Vpon which points, the do∣ctrine that is to be deliuered 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 bee answered by the Apostles words in this place, where it may be demanded, First whether wee bee able of our owne strength to shew foorth that dilli∣gence that is required to assure vs of our hope. The Apostle resolueth vs of that doubt in saying, We are not able of our selues to thinke any good as of our selues.

Secondly, because it may bee obiected, If wee be not able of our selues, from whence then may wee receiue ability? he addeth, that our sufficiency is of God, from whose goodnesse it commeth, that wee

are able to do any good thing whatsoeuer: to the end that when God stands without, Knocking at the dore of our hearts, Rom. 3. For the performance of such duties as please him, wee, in regard that of our selues wee cannot do the least thing that hee requireth, should knocke at the gate of his mercy, that he will minister to vs ability to do the same, according to his promise, Math. 7. Knocke and it shall be opened to you. That as by the preaching of the Law there was opened vnto vs the dore of faith, Acts 14. And as the Creed is vnto vs a dore of hope. Hos. 2.15. So the consideration of our owne Insufficiency, might open vnto vs a dore vnto prayer, by which wee may sue vnto God for that ability which wee haue not of ourselues: So this Scripture hath two vses, first to preserue vs

from error, that we seeke not for that in our selues, which cannot be found in vs: secondly, for our direction, that seeing all ability commeth from God, we should seeke for it, where it is to bee found.

Both these things are matter very necessary to be knowne, the first serueth to exclude our boa∣sting, Rom. 3.27. Wee ought not to boast of our ability, because wee haue none. The second is a meanes to prouoke vs to call vpon God by prayer, that from him we may re∣ceiue that which is wanting in our selues.

To speake first of the negatiue part, both heathen and holy wri∣tings do commend to vs this say∣saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but in a diuers sense, the heathen vse it as a meanes to puffe vp our nature, that in regard of the excellency

which God hath vouchsafed vs, aboue other creatures, we should be proud thereof; but Christian Religion laboureth by the know∣ledge of our selues, and of our misery, to cast downe euery high thing that exalteth it selfe against the knowledge of God, and to bring into captiuity all imaginations to the obedience of Christ, 2. Cor. 10.5.

Which as Heathen Philoso∣phers wil vs to cōsider the excel∣lent vertues wherewith mans na∣ture is endued, the Scriptures all along put vs in minde of our in∣sufficiency, & tell vs, ••hat if any man seeme to himselfe to be some∣thing, when he is nothing, he decei∣ueth himselfe in his own fancy, Gal. 6.3. And if any man thinketh, that hee knoweth any thing, he knoweth nothing yet as he ought to know, 1. Cor. 8.2.

Amongst the places of Scrip∣ture,

which the holy Ghost vseth to shew our insufficiency, none doth so much dissable our nature, as this place of the Apostle, which denyeth vnto vs all po∣wer euer to conceiue a good thought, so farre are we off from fulfilling that good which wee ought.

In this negatiue, we are first to consider these words, whereby the holy Ghost doth disable vs, wee are not able to thinke any thing, Secondly the qualification, in these words, as of our selues.

In denying our ability, he set∣teth downe three things, 1. Not able to thinke, 2. any thing, 3. this want of ability is imputed, not to the common sort of men onely, but euen to the Apostles them∣selues, who of all other seemed to be most able. The Apostle to shew our insufficiency, telleth vs,

Wee are not able so much as to thinke any thing, therefore much lesse are we able fully to performe that good which is enioyned vs. For whereas there are seuen de∣grees to bee considered in the effecting of any thing, to thinke that which is good is the least, and lowest degree; which being denyed vnto vs, doth plainely shew, what is our imperfection.

The first thing to bee obserued in vndertaking any good, is the accomplishing of it: secondly the working or doing of the thing re∣quired•• thirdly the beginning to do it: fourthly, to speake that which is good: fiftly, to will and desire it: sixtly, to vnderstand: seuenthly, to thinke. But the Scripture doth deny all these vn∣to vs. The perfiting or bringing to passe of that which is good, is not in our selues. To will is pre∣sent

with vs, Sed bonum perficere non inuenio, Rom. 7.18. Deus est &c. It is God which enableth vs to performe, Phil. 2.7.

This we finde by experience to be true, in things that are euill, The brethren of Iospeh when they sold him to the Egyptians, had a purpose to worke their brothers hurt, but they had no power to performe, their wicked attempts; For God turned their wicked pur∣pose to good: Gen. 50.20. When Paul was going to Damascus, with purpose to persecute the Church, it pleased God in the way to stay his purpose, so that he could not performe that euill which hee entended, Acts 9.9. Thus much the wiseman sheweth, when by an example hee proueth, that the strongest doth not alwaies carry away the battell. Eccle. 9.13.

The heath••n themselues say,

that heroyicall vertues are in the minde of man, but if any singular thing be done, it is the Gods that giue that power: and the Pelagian saith, though we be able to begin a good worke; yet the accomplish∣ment is of God.

Secondly, we are not able, fa∣cere, no more then we were able to effect, for so saith Christ, Sine me nihil potestis facere, The Pro∣phet saith: Scio quod viri, non est via eius. Ier. 10.23. If it be not in mans power, to order his way, and to rule his owne steps, much lesse is he able to hold out to his iourneyes end, but it is God that ordereth and directeth mans steps, Prou. 16.9. Therefore Paul saith, The good I would do I do not, Rom. 7.17. And if we do any good, that it bee not effected; yet it is the worke of God in vs, as the Pro∣phet confesseth. Domine omnia

opera nostra operatus es in nobis, Esay 26.12.

Thirdly, the inchoation or be∣ginning of that which is good is denyed vs, though we purpose in our hearts to performe those du∣ties of godlinesse that are requi∣red, yet we haue not the power to put them in practise, Filij venerunt ad partū, & non sunt vires pariendi, Esa. 37. The children are come vnto the birth, and there is no strength to bring forth. If we beginne to do any good thing, it is, Deus qui coe∣pit in nobis bonum opus, Phil. 1.6. In consideration of which place, Augustine saith of the Pelagians, Audiant qui dicunt, a nobis esse coeptum, a Deo esse euentum, Here let them learne of the Apostle, that it is the Lord that doth beginne and performe the good worke.

Fourthly, the power to speake that which is good is not in vs,

for as the Wiseman saith, A man may well purpose a thing in his heart, but the answere of the tongue commeth from the Lord, Prou. 16.1. Whereof wee haue often experi∣ence. They that haue the office of teaching in the Church, albeit they doe before-hand prepare what to say, yet when it comes to the point, are not able to deliuer there minde in such sort, as they had purposed: as on the other side, when God doth assist them with his spirit, they are inabled on a suddaine to deliuer that which they had not intended to speake.

Fiftly, as the ability of effecting was attributed to God, so is the will, Phil. 2.14.

Sixtly, for vnderstanding, the Apostle saith, The naturall man perceiueth not the things that are of the spirit of God, 1. Cor. 2. For the wisdome of the flesh is enmity

with God. Rom. 8.7.

Seuenthly, the power of thin∣king the thing that is pleasing to God, is not in vs, so farre are we from vnderstanding or desiring it, as the Apostle in this place testi∣fieth. And therefore where the Prophet speaketh generally, of all men. Psa. 94. The Lord knoweth the thoughts of men, that they are but vaine, The Apo••tle affirmeth that to be true, of the wisemen of the world, that are endued onely with the wisedome of the world, and the flesh, that their thoughts are vaine also, 1. Cor. 3.19.20.

Secondly, that we should not thinke, that the want of ability, standeth onely in matters of diffi∣culty and weight, the Apostle saith not, we are vnable to thinke any weighty thing, but euen, that without the speciall grace of Gods spirit, wee canno•• thinke a∣ny

thing, So Augustine vnderstan∣deth Christs words, Ioh. 15. where hee saith not, Nihil magnum, & difficile; but Sine me nihil potestis facere.

This is true in naturall things, for wee are not able to prolong our owne life, one moment; the actions of our life, are not of our selues, but from God, in whom we liue, moue, and haue our beeing, Acts 17. Therefore vpon those words of Christs: Ego a me ipso non possum facere quicquam, nisi quod video patrem. I of my selfe can do nothing, but what I see my father do, &c. Ioh. 5.19. Augustine saith, Ei tribuit quicquid fecit, a quo est ipse qui facit.

But the insufficiency of which the Apostle speaketh, is not in things naturall, but in the mini∣stration of the spirit: So he saith, that God of his speciall grace, hath

made them able Ministers of the new Testament, not of the letter, but of the spirit; his meaning is, that no indeuour of men can endue vs with the grace of repentance, with faith, hope, and Christian cha∣rity, except the inward working of Gods spirit.

As the Apostle speakes of the gift of tongues, of the vnderstan∣ding of secrets, and of all know∣ledge, without charity. Nihil mihi prodest. Cor. 13. So all our ende∣uours, are vnprofitable to vs, vn∣lesse God by his spirit do co-ope∣rate with vs, for, He that abideth in me, and I in him, the same bringeth forth much fruit, Ioh. 15.5. that is, the fruit of righteousnesse, the end whereof is eternall life. Rom. 6.22.

Thirdly, the persons whom he chargeth with this want of ability, are not the common sort of natu∣rall men, that are not yet regene∣rate

by Gods spirit, 1. Cor. 2. but he speakes of himselfe, and his fel∣low-apostles, So these words are an answere to that question, 2. Cor. 2.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vn∣to these things who is sufficient? he answereth himselfe, Not we, for we are not able of our selues to think a good thought, much lesse are wee fit of our selues to be meanes, by whom God should manifest the fauour of his knowledge in euery place; so that which Christ spake, Ioh. 15. he spake it to his Disciples, who albeit they were more excel∣lent persons then the rest of the people, yet he telleth them, Sine me nihil potestis fac••re.

The negatiue being generall, we may make a very good vse of it, If the Apostles of Christ were vnable, how much more are we: If Iacob say, I am vnworthy of the least of thy blessings Gen. 32. If Iohn

Baptist say, I am not worthy, Math. 3. If Saint Paul confesse, I am not worthy, to be called an Apostle, 1. Cor. 15. much more may we say, with the Prodigall sonne, that had spent all, I am not worthy to bee called thy sonne, Luk. 15. and with the Centurion, I am not wor∣thy thou shouldest come vnder my roofe. Mat. 8.

The reason of this want of abi∣lity is, for that the nature of men cannot performe that which the Apostle speakes of, neither as it is in an estate decayed, through the fall of Adam, and that generall corruption, that he hath brought into the whole race of mankind; nor as it is restored to the highest degree of perfection, that the first man had, at the beginning. Adam himselfe when he was yet perfite, could not attaine to this, for hee was but a liuing soule; the second

Adam was a quickning Spirit, 1. Cor. 15. And it is not in the po∣wer of nature to eleuate, and lift it selfe vp, to conceiue hope of beeing partakers, of the blessed∣nesse of the life to come, to hope to bee made partakers of the Diuine Nature. 2. Pet. 1. and of the heauenly substance: if men hope for any such thing, it is the spi∣rit of God, that raiseth them vp to it.

As the water can rise no higher then nature will giue it leaue, and as the fire giueth heat onely with∣in a certaine compasse, so the Perfection, which Adam had, was in certaine compasse, the light of nature that he had, did not reach so high as to stirre him vp to the hope of the blessednesse to come; that was without the compasse of nature, and comes by the super∣naturall working of grace.

As wee are corrupt, it neuer commeth into our mindes, to hope for the felicity of the life to come; For all the thoughts of mans heart are onely euill, and that, all the day long. Gen. 6.

That is true, which the Apostle witnesseth of the Gentiles, Rom. 2.13. That they by nature doe the things of the Law. If wee vnder∣stand it of morall duties (for the very light of nature doth guide vs to the doing of them.) But as the Prophet saith, Psal. 16.2. My goodnesse doth not extend to thee. So whatsoeuer good thing wee doe, by the direction of naturall reason, it is without all respect of God, except hee enlighten vs be∣fore. Therefore in our Regenera∣tion, not onely the corruption of our will is healed, but a certaine diuine sparke of fire, and zeale of Gods Spirit is infused into vs, by

which, we are holpen to do those duties of piety, which otherwise naturally wee haue no power to doe.

Now followes the qualificati∣on of this generall negatiue sen∣tēce. For where the Apostle hath said; Wee are not able to thinke any thing of our selues, The Scripture recordeth diuers good purposes, that came into the hearts of Gods seruants. The Lord him∣selfe said of Dauid. Whereas it was in thine heart to build an house to my name, thou diddest well in thinking so to doe, 1. Reg. 8.18. The Apostle saith of vnmaried folkes, that they care for the things that belong to the Lord, how they may please the Lord, 1. Cor. 7.32. But the Apostle sheweth, that if we haue any such thoughts at any time, they do not proceed from vs

By which words the Apostle,

no doubt, maketh this distinction, that there are some things that come of vs, an•• are of our selues: againe there are other things, that come from vs, and yet are not of vs, that is from, and of our selues, that groweth in vs naturally.

That is said to be from our selues, but not of our selues, which is in∣grafted in vs•• It is the true Oliue, that from it selfe, and of it selfe yeeldeth fatnesse; and the wilde Oliue being ingrafted in it, doth from it selfe yeeld fatnesse, but not of it selfe, but as it is by insition made partaker of that fatnesse, which naturally is in the true O∣liue. Rom. 11.

Figmenta cogitationis, are from, and of our selues; but if any di∣uine, and spiritual thoughts come into our hearts, the Lord God is the Potter that frames them in vs, Ier. 18.6.

The Apostle saith, Scio quod in me, hoc est, in carne mea, non habitat bonum. Rom. 7.18. But sinne dwels in mee, v. 17. therefore sinne, that dwels in vs, is from vs, and of vs, but the grace of Gods spirit, which dwels not in vs, but doth tarry guest-waies, is that, which is from vs, but not of vs.

Our Sauiour saith, Luke. 24.38. Why do thoughts arise in your hearts? such thoughts are from vs, and of vs; but those thoughts, that come from the Father of light, Iam. 1. are from our selues, but not of vs.

All that we haue, by the strength of nature, is said to be of our selues, and from our selues, but the power, wherewith wee are endued from aboue, to the doing of heauenly, & spirituall things, is of our selues, but not from our selues, Perditio tua ex te Israel, Ho. 13. that is, from vs,

and of vs, Tantummodo salus ex me; that is, neither of vs, nor from vs.

The Apostle saith, 1. Cor. 15. I persecuted the Church: that was from himselfe, and of himselfe; but, when he saith, yet I laboured more then they all, he corrected that, and saith, yet not I, but the grace of God with me: Because that was of him∣selfe, but not from himselfe, but from the grace of God, which did co-operate with him.

Sinnes are of our selues, & from our selues, but not good actions. Hoc piarum mentum est, vt nihil sibi tribuunt, this is the part of godly soules, that they attribute no∣thing to themselus. Aug. It is dan∣gerous to ascribe too little to the grace of God, for then we robbe him of his Glory, but if we ascribe too little to our selues, their is no danger•• for whatsoeuer wee take

from our selues, it cannot hinder vs from being true Christians: but if wee ascribe that to the strength of our owne nature, which is the proper worke of grace, then do we blemish Gods glory.

The affirmatiue part is, our suf∣ficiency is of God. So that albeit, in regard of themselues he said, Who is sufficient to these things? yet, ha∣uing ability from God, he is bold to say, Omnia possum in eo qui me consort at. Phil. 4.13.

The Apostle willeth Titus to choose sufficient men, such as were able to exhort with wholsome do∣ctrine. Tit. 1.9. That is, such as God hath made able, so he speaks of all in generall, that God the Fa∣ther hath made vs meete to be parta∣kers of the inheritance of the Saints in light, Col. 1.12.

As none are meete, but such as

are made meete, so there are none 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, worthy, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as are made worthy, Luk. 20.21. The Apostle saith, I was in∣deed to come to you, that ye might re∣ceiue a second grace, 2. Cor. 1.15. Whereby he sheweth that to bee true, which Saint Peter affirmeth, That the grace of God is manifested 1. Pet. 4. And so much wee are to vnderstand, by the words of the Euangelist, when hee saith, That from the fulnesse of Christ, we recei∣ued grace for grace. Ioh. 1.

As Noah is reported to haue found grace in the sight of God, Gē. 6. So many doe finde grace with God: first hee worketh grace in men, by the meanes of his word, when before they were void of grace, The grace of God hath appea∣red to all, teaching them, Tit. 2.12. Also by the meanes of the crosse, Iob 33. Psal. 119. and by that hee

worketh a second grace that is in∣herent, whereby they are inabl••d, to do the duties of holinesse.

In which respect, as hee is said to giue grace. Prou 3. Humilibus dat gratiam: so we receiue grace, 2. Cor. 6.1. After God by his spi∣rit, hath thus enabled vs, wee are said to be able, and meete, to doe those things, which wee are com∣manded; so that, though our righteousnesse be but menstrualis iustitia, Isay. 64. hee will not reiect it: though our zeale in godlines, be but as smoking flax, or the bro∣ken reed, hee will not quensh, nor break it. Isa. 42. & though the mea∣sure of our charity, exceed not the cup of cold water, yet we shal not loose our reward. Math. 10. And though the afflictions of this life, which we suffer for Christs sake, bee not worthy of the glory that is to bee reuealed, Yet, as the Euangelist

speakes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 21. For, if we suffer together with Christ, wee shall bee glorified with him. Rom. 8.17.

So then, the summe of all com∣meth to this, where th'Apostle exhorteth, Let vs haue grace, Heb. 12. The question is, from whence we may haue it? It is certaine wee haue it not of our selues, (for it is a diuine thing) therefore we must haue it from him, that is the Well of grace. Ioh. 1.14. If we come to him, out of his fulnesse we shall re∣ceiue grace for grace.

Hee is not a Well locked vp, but such an one as standeth open, that al may draw out of it, There∣fore the Apostle saith, that the grace of God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. Pet. 1.13. And as Salomon saith, bo∣nus vir, haurit gratiam•• Prou. 12.2.

The meanes to obtaine this grace at the hands of God, is by

prayer; who hath promi••ed to giue his holy Spirit to them that aske it. Luk. 11. And hauing receiued grace from God, wee shall like∣wise haue, bonam spem per gratiam. 2. Thess. 2. Hee hath promised that those that seeke, shall finde. Math. 7.

If in humility wee seeke for grace from God, knowing that we haue it not, of our selues, wee shall receiue it from God, for hee giueth grace to the humble, 1. Pet. 5.

Seeing then, that, in vs there is no ability, so much as to thinke any thing, and all ability com∣meth from God, we are to learne from hence, that if God say, turne to mee and I will turne to you, wee must pray. Conuert thou vs O Lord, and we shall be conuer∣ted. Lam. 4. If he say to vs, make you cleane hearts, Exech. 18. Be∣cause that is not in vs; wee must

pray: Create in me a cleane heart, & renew a right spirt in me. Psa. 51.10.

When Christ saith, Beleeuest thou this? Ioh. 11: for as much as faith is the gift of God, Ephes. 2. we are to pray with the Disciples, Domine, adde nobis fidem, Lu. 17.5. when the Apostle exhorteth, per∣fecte sperate. 1. Pet. 1.13. we should say with the Prophet. Lord my hope is euen in thee. Psal. 39. And where our duty is to loue, with all our hearts, because wee cannot per∣forme this, without the assistance of Gods Spirit, we are to pray, that the loue of God may bee shed in our hearts, by the holy Ghost. Rom. 5.5.