JiIat. VI. 10.] THE lord's prayer. 143
of the supreme lawgiver, to exhort him by promises and threatenings, who hath no power to do what he is exhorted to do?
I answer : —
1. As to the first; how can it stand with the mercy of God to require the debt of obedience from him that is not able to pay ? God hath not lost his rig Jit, though man hath lost hispo?(;er; their impotency doth not dissolve their obligation, A drunken servant is a servant still. It is against all reason a master should lose his right by the servant's default. A prodigal debtor hath nothing to pay, yet he is liable to be sued for the debt without any injustice. God contracted with us in Adam, and gave us a power which we lost by his fall ; and therefore though our power be gone, yet God may demand his due to obey and please him ; especially since this obedience God required of Adam, was not only due by covenant and positive law, but by im- mutable right and natural justice of man. Men think it harsh to suffer for Adam's fault, to which they were not conscious and actually consenting.
Yea, but consider, every man will find an Adam in his own heart. The old man is there, we are still sinning away those relics of natural light in conscience, and those few moral inclinations which are left. There is a little ability and strength he hath as a man, and shall not God challenge the debt of obedience from a proud prodigal debtor, that is weakening and wasting himself more and more ? We are proud, therefore God may exact it of us. We think we are able to obey and do his will, when we are weak ; we are poor, yet think ourselves rich ; therefore God may admonish us of our duty, demand his right to show our impotency and beggary, and that we may not pretend we were not called upon for what we owe. But man is not only a proud debtor, but we are prodigal debtors ; those relics of conscience and moral and human incHnations, which escaped out of the ruins of the fall, we lose those things every day, and embezzle them away by the service of sin. Therefore it standeth fully with the clemency of God, as creator of mankind, to require the debt of him that wastes that little etock he hath.
2. As to the other part, how it can stand with the justice of God to punish him with eternal death, for the neglect of that he cannot do. I answer: Besides natural impotency, there is voluntary. We must not consider man merely as impotent to good, but as delighting in evil, as loving it with all his heart. This cannot indeed is a ivill not, it is a voluntary impotence. ' You will not come to me, that ye might have life:' John v. 40. Our impotency lies in our obstinacy. So man is left without excuse, because we freely refuse the grace offered, and by continuing in sin we increase our bondage, and draw an inveterate custom upon ourselves, and so grow every day more obstinate against God.
3. As to the last, how can it stand with the wisdom of God to exhort him with promises and threatenings, that hath no power to do that which he is exhorted to ?
I answer : These exhortations, they carry their own blessing with them to those to whom God means them for good. As God's creating word carried with it its power : ' Be there light, and there was light ; '
144 AN EXPOSITION OF [MaT. VI. 10.
and as Christ's word carried forth his power, it was not in vain to say, * Lazarus, come forth,' though he was dead, and could not hear it ; there was a mighty power went with the word ; so there is power goes along with the exhortations of the gospel, to work grace in the hearts of those to whom God intends it as a blessing.
Yea, but if this be for the elect's sake only, and to convey that power to them, to what use doth it stand to others ? If the elect did dwell alone, and were a distinct community among themselves, the objection were plausible ; but they are hidden among others : therefore repro- bates are called obiter, by the by, as others are called according to purpose ; and therefore they have the benefit of the common call and the common offer. The world stands for the elect's sake, yet others have the benefit of the world and worldly things. So the word is preached for the elect's sake, yet others have the benefit of an external call. The sun shines, though blind men see it not. The rain falls upon rocks and mountains, as well as fruitful valleys ; so God may suffer these exhortations to light upon wicked men. And again, as to them, it is for their conviction ; it is to bridle their corruptions ; it is at least a means to civilise them, and keep them from growing worse : therefore such kind of doctrines and persuasions restrain their wickedness. Therefore it stands well enough with the wisdom of the lawgiver to call upon men, and invite them with promises and threatenings, to repentance.