The Pharisee And The Publican [60]
is the way to make others be affected with mercy, as he saith, by the apostle Paul, "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved); and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might shew the exceeding riches of his grace in his kindness to us-ward (or toward us) through Christ Jesus;" Eph. ii. 4-7. You may also see that 1 Tim. i. 15, 16.
(6.) Another reason of this is, because this is the way to heighten the comfort and consolation of the soul, and that both here and hereafter. What tendeth more to this, than for sinners to see, and with guilt and amazement to confess, what sin is, and so to have pardon extended from God to the sinner as such? This fills the heart; it ravishes the soul; puts joy into the thoughts of salvation from sin, and deliverance from wrath to come. Now they "return, and comb to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away;" Isa. xxxv. 10. Indeed, the belief of this makes joy and gladness endless.
(7.) Besides, it layeth upon the soul the greatest obligations to holiness. What like the apprehension of free forgiveness (and that apprehension must come in through a sight of the greatness of sin, and of inability to do any thing towards satisfaction), to engage the heart of a rebel to love his prince, and to submit to his laws?
When Elisha had taken the Syrian captives, some were for using severities towards them; but he said, "Set bread and water before them, that they may eat and drink and go to their master;" and they did so. And what follows? "So the bands of Syria came no more into the land of Israel,"--he conquered their malice with his compassion. And it is the love of Christ that constraineth to live to him; 2 Kings vi. 13-23; 2 Cor. v. 14.
Many other things might possibly be urged, but at present let these be sufficient.
The SECOND thing that we made mention of in the Publican's prayer, was an imploring of help against this malady: "God be merciful to me a sinner." In which petition I shall take notice of several things.
First, That a man's help against sin doth not so absolutely lie in his personal conquest as in the pardon of them. I suppose a conquest, though there can indeed by man be none so long as he liveth in this world, I mean, a complete conquest and annihilation of sin.
The Publican, and so every graciously awakened sinner, is doubtless for the subduing of sin; but yet he looketh that the chief help against it doth lie in the pardon of it. Suppose a man should stab his neighbour with his knife, and afterwards burn his knife to nothing in the fire, would this give him help against his murder? No, verily, nothwithstanding this, his neck is obnoxious to the halter, yea, and his soul to hell-fire. But a pardon gives him absolute help: It is God that justifies; who shall condemn? Rom. viii. Suppose a man should live many days in rebellion against God, and after that leave off to live any longer so rebelliously, would this help him against the guilt which he had contracted before? No, verily; without remission there is no help, but the rebel is undone. Wherefore the first blessedness, yea, and that without which all other things cannot make one blessed, it lies in pardon. "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord will not impute sin;" Psalm xxxii.; Rom. iv.
Suppose a man greatly sanctified and made holy; I say, suppose it: yet if the sins before committed by him be not pardoned, he cannot be a blessed man.
Yet again, suppose a man should be caught up to heaven, not having his sins pardoned; heaven itself cannot make him a blessed man. I suppose these things--not that they can be--to illustrate my matter. There can be no blessedness upon any man who yet remaineth unforgiven. You see therefore here,
(6.) Another reason of this is, because this is the way to heighten the comfort and consolation of the soul, and that both here and hereafter. What tendeth more to this, than for sinners to see, and with guilt and amazement to confess, what sin is, and so to have pardon extended from God to the sinner as such? This fills the heart; it ravishes the soul; puts joy into the thoughts of salvation from sin, and deliverance from wrath to come. Now they "return, and comb to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away;" Isa. xxxv. 10. Indeed, the belief of this makes joy and gladness endless.
(7.) Besides, it layeth upon the soul the greatest obligations to holiness. What like the apprehension of free forgiveness (and that apprehension must come in through a sight of the greatness of sin, and of inability to do any thing towards satisfaction), to engage the heart of a rebel to love his prince, and to submit to his laws?
When Elisha had taken the Syrian captives, some were for using severities towards them; but he said, "Set bread and water before them, that they may eat and drink and go to their master;" and they did so. And what follows? "So the bands of Syria came no more into the land of Israel,"--he conquered their malice with his compassion. And it is the love of Christ that constraineth to live to him; 2 Kings vi. 13-23; 2 Cor. v. 14.
Many other things might possibly be urged, but at present let these be sufficient.
The SECOND thing that we made mention of in the Publican's prayer, was an imploring of help against this malady: "God be merciful to me a sinner." In which petition I shall take notice of several things.
First, That a man's help against sin doth not so absolutely lie in his personal conquest as in the pardon of them. I suppose a conquest, though there can indeed by man be none so long as he liveth in this world, I mean, a complete conquest and annihilation of sin.
The Publican, and so every graciously awakened sinner, is doubtless for the subduing of sin; but yet he looketh that the chief help against it doth lie in the pardon of it. Suppose a man should stab his neighbour with his knife, and afterwards burn his knife to nothing in the fire, would this give him help against his murder? No, verily, nothwithstanding this, his neck is obnoxious to the halter, yea, and his soul to hell-fire. But a pardon gives him absolute help: It is God that justifies; who shall condemn? Rom. viii. Suppose a man should live many days in rebellion against God, and after that leave off to live any longer so rebelliously, would this help him against the guilt which he had contracted before? No, verily; without remission there is no help, but the rebel is undone. Wherefore the first blessedness, yea, and that without which all other things cannot make one blessed, it lies in pardon. "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord will not impute sin;" Psalm xxxii.; Rom. iv.
Suppose a man greatly sanctified and made holy; I say, suppose it: yet if the sins before committed by him be not pardoned, he cannot be a blessed man.
Yet again, suppose a man should be caught up to heaven, not having his sins pardoned; heaven itself cannot make him a blessed man. I suppose these things--not that they can be--to illustrate my matter. There can be no blessedness upon any man who yet remaineth unforgiven. You see therefore here,