TOVCHING our hope which wee haue concerning the performance of Gods promises , the Apostle saith , Heb. 6. that vnto the full assurance of hope , there must be diligence shewed , and that we are to prepare our selues to receiue Christ , and also hauing receiued him , with all his benefits , to striue to hold him fast , and neuer suffer our hope to bee taken from vs .

Vpon which points , the doctrine 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 dilligence 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 boasting , 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 receiue that which is wanting in our selues .

To speake first of the negatiue part , both heathen and holy writings do commend to vs this saysaying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 knowledge 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 Philosophers wil vs to consider the excellent vertues wherewith mans nature is endued , the Scriptures all along put vs in minde of our insufficiency , & tell vs , ●hat if any man seeme to himselfe to be something , when he is nothing , he deceiueth 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 Scripture , 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 power 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 setteth 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 themselues , 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 degrees 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 required● 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 vnto vs . The perfiting or bringing to passe of that which is good , is not in our selues . To will is present 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 purpose 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 accomplishment is of God .

Secondly , we are not able , facere , no more then we were able to effect , for so saith Christ , Sine me nihil potestis facere , The Prophet 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 Prophet confesseth . Domine omnia opera nostra operatus es in nobis , Esay 26.12 .

Thirdly , the inchoation or beginning of that which is good is denyed vs , though we purpose in our hearts to performe those duties of godlinesse that are required , yet we haue not the power to put them in practise , Filij venerunt ad partum , & 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 coepit 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 experience . 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 thinking 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 testifieth . 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 difficulty 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 any thing , So Augustine vnderstandeth 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 ministration 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 charity , except the inward working of Gods spirit .

As the Apostle speakes of the gift of tongues , of the vnderstanding of secrets , and of all knowledge , without charity . Nihil mihi prodest . Cor. 13. So all our endeuours , are vnprofitable to vs , vnlesse God by his spirit do co-operate 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 naturall men , that are not yet regenerate by Gods spirit , 1. Cor. 2. but he speakes of himselfe , and his fellow-apostles , So these words are an answere to that question , 2. Cor. 2.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vnto 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 excellent 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 worthy thou shouldest come vnder my roofe . Mat. 8.

The reason of this want of ability 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 power of nature to eleuate , and lift it selfe vp , to conceiue hope of beeing partakers , of the blessednesse 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 spirit 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 within 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 supernaturall working of grace .

The former part of the proposition called subiection , is , Euery good giuing , &c. The latter part , called praedicatum , is , descendeth from aboue .

Where the heathen call all vertues and good qualities which they haue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing , the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of giuing , to teach vs that whatsoeuer good qualities is in any man , hee hath it not as a quality within himselfe , but he receiueth it from without , as it is a gift .

Esau , speaking of the blessings bestowed vpon him saith , I haue enough , Gen. 33. And the rich man Luk. 12. ( anima ) soule thou hast much good , as though they had not receiued them from God ; but the Saints of God speake otherwise , Iacob saith , these are the children which God hath giuen me , Gen. 33.5 . Againe , when Pilate without all respect of God , of whom the Apostle saith , There is no power but of God , Rom. 13. said , Knowest thou not , that I haue power to crucifie and to loose thee ? our Sauiour said againe , Thou shouldest not haue any power ouer mee , except it were giuen thee from aboue . Ioh. 19.10 .

The consideration hereof serueth to exclude our boasting , Rom. 3. That , the Wiseman boast not of his wisedome , Ier. 9. seeing wisedome , strength , and whatsoeuer good things we haue , it is the good gift of God , as the Apostle tels vs , Quid habes , quod non accepisti ? 1. Cor. 4.

Secondly , this diuision is to be marked , that of the good things which come from God , some are called Donationes , others Dona : & to these two substantiues , are added two adiectiues , whereof one doth answere to the giuings of Gods goodnesse , the other to the gifts of God ascribeth perfection .

The first errour the Apostle willeth them to beware , is , that they thinke not that God is the cause of any euill , because euery good thing commeth from him : the second errour is ; that they should not conceiue this opinion , that the maine benefites are from God , and the lesser benefites are from our selues ; not so , for the Apostle tels vs , that as well , euery good giuing , as euery perfect gift , is from aboue .

That which the Apostle cals Donatio , is a transitory thing : but by gift , he meaneth that which is permanent and lasting .

Ioseph is recorded to haue giuen to his brethren , not onely corne , but victuals to spend by the way , Gen. 45.21 . So by giuing , the Apostle here vnderstandeth such things as wee neede in this life , while we trauell towards our heauenly country , but that which he calleth gifts , are the treasures which are laid vp for vs in the life to come ; and thus the words are vsed in these seuerall senses .

Of things transitory the Apostle saith , No Church delt with me in the matter of giuing . Phil. 4.15 . there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but speaking of the good thinges that comes to vs by Christ , hee saith : The gift is not as the fault . Rom. 5.16 . where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

By Giuings hee vnderstandeth , beauty , strength , riches , and euery transitory thing whereof wee stand in need , while we are yet in our iourney towards our heauenly country , such as Iob speakes of , Dominus dedit , Dominus abstulit . Iob. 1.21 . By gift he meaneth the felicity that is reserued for vs after this life , the kingdome of heauen , that whereof our Sauiour saith , to Martha : Luk. 10. Mary hath chosen the better part , which shal not be taken from her .

That which is a stay to vs in this life , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the things which neither eye hath seene , nor eare heard , all which are reserued for them that loue God , 1. Cor. 2. these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and as well the one , as the other , come from God . So much wee are taught by the adiectiues that are ioyned to these words . Giuings are called good , and the Gifts of God are called perfit , In which words the Apostles purpose is to teach vs , that not onely the great benefites of the life to come , such as are perfite , are of him ; but that euen that good which wee haue in this life , though it bee yet imperfite , and may bee made better , is receiued from him , and not else where , Who doth despise little things ? saith the Prophet . Zach. 4●10 .