But is this all, enlightening the eye ? No; the scripture describeth this work of God by opening of the heart : Acts xvi. 14, ' God opened the heart of Lydia, that she attended unto the things which were spoken of Paul.' God doth not only hiock at the heart — that he doth by his word, and by the external means — but he openeth the heart ; he must open the door before he can come in, enter, and take possession.
As to the means, God trieth key after key, one providence after another. As when a man would open a door, he knows not what key will fit the lock, he trieth key after key ; so God trieth one cross, one affliction after another, one sermon, one message after another ; but until he puts his fingers upon the hole of the lock, we shall not open.
But these words are not emphatical enough, therefore it is expressed by a regeneration: John iii. 3, 'Except a man be born again, he cannot see the kingdom of God.' Mark, they must not only be re- formed, but must be regenerated and born again.
Now, because this is an ordinary work which falleth out in the course of causes, therefore there is a more solemn notion used, it id expressed by a resurrection : Eph. ii. 5, ' He hath raised you up to- gether with Christ.' Yea, but that which hath been may be again,
142 AN EXPOSITION OF [MaT. VI. 10.
therefore it is expressed not only by a resurrection, but by a creation : Eph. ii. 10, ' We are his workmanship, created in Christ Jesus unto good works : ' 2 Cor. iv. 6, * He that commandeth the light to shine out of darkness, hath shined in our hearts.' And we are called new creatures. And higher than this, it is expressed not only by a creation, but by a victory and overcoming. It is resembled by beating and binding of the strong man, and rescuing and taking away his prey from him : Luke xi. 21, 22 ; 1 John iv. 4. ' By bringing into captivity every proud thought to the obedience of Christ,' 2 Cor. x. 5.
These expressions the scriptui-e useth to set out the mystery of grace, the power of God that worketh in us. What is wanting in one is supplied in another.
(3.) The third thing I shall produce ; That the scripture doth expressly deny any power in man to convert himself to God : 1 Cor. ii. 14, ' The natural man cannot know the things of the Spirit of God, because they are spiritually discerned ;' and as he cannot Know, so he cannot obey : Kom. viii. 7, ' The carnal mind is enmity against God ; for it is not subject to the law of God, neither indeed can be ; and they cannot please God : ' ver. 8. And they cannot come to Christ : John vi. 44, ' No man can come to me except the Father draw him.' And they cannot do anything without Christ, John xv. 15 ; and they cannot think a good thought, 2 Cor. iii. 5 : and they cannot bring forth good fruit. Mat. vii. 18 ; and they cannot speak a good word. Mat. xii. 34 ; and they cannot believe, John xii. 39 ; and they cannot do that which is good, Jer. xiii. 23, ' Ye that are accustomed to do evil, cannot do good.' From whence doth all this deficiency in them arise? Partly from nature, partly from custom. Besides the natural there is a customary and habitual depravation. By nature we are averse from God, and by custom we are more confirmed in this evil aversation from God. Man, by lying long in his unregeneracy, hath his averseness from God increased and strengthened upon him. Naturally we are in love with the world, and have declined God and the things of God. Consider him in his naturals, he ' cannot know the things of the Spirit:' 1 Cor. ii. 14. And the carnal mind cannot be subject to the law of God, being at enmity against him, Kom. viii. 7. There are other places express this cannot, which derive it from custom; they are become slaves to their lusts, and their sins have gotten such a hand over them that they know not how to break them off : Jer. xiii. 23, ' Can the Ethiopian change his skin, or the leopard his spots ? Then may ye also do good, that are accustomed to do evil.' And so where it IS 'said: John xii. 39, ' They could not believe.' Naturally man is unable ; but that place speaks of another degree of impossibility through contracted obstinacy and judicial obduration. Thus you see man is wholly impotent as to this work, and it is the Lord alone must do it.
Object But here is an objection. If it be so that man hath such an utter impotency to convert himself to God, how can it stand with tlie mercy of God, as the creator of mankind, to require the debt of obedi- ence from him that is not able to pay ? How can it stand with the justice of God to punish him with eternal death, for the neglect of that which he is not able to do ? and how can it stand with the wisdom