"For if when we were enemies, we were reconciled to G.o.d by the death of his Son," &c. (Rom 5:6,8,10)

Out of these words I gather these three things.

1. That Christ by G.o.d's appointment died for us.

2. That by his death he reconciled us to G.o.d.

3. That even then, when the very act of reconciliation was in performing, and also when performed, we were unG.o.dly, sinners, enemies.

Now the act by which we are said to be reconciled to G.o.d while unG.o.dly, while sinners, and while enemies, was Christ's offering himself a sacrifice for us, which is, in the words above-mentioned, called his death. Christ died, Christ died for the unG.o.dly, Christ died for us while sinners. Christ reconciled us to G.o.d by his death. And just as here Christ is said to die for us, so the Father is said to impute righteousness to us; to wit, as we are without works, as we are unG.o.dly: "Now to him that worketh not, but believeth on him that justifieth the unG.o.dly, his faith is counted for righteousness." (Rom 4:5) He worketh not, but is unG.o.dly, when this gracious act of G.o.d, in imputing of the righteousness of Christ to him, is extended, the which when he shall believe, his faith is counted to him for righteousness. And why should we not have the benefit of the righteousness, while we are unG.o.dly, since it was completed for us while we were yet unG.o.dly? Yea, we have the benefit of it: "For--when we were enemies, we were reconciled to G.o.d by the death of his Son." (Rom 5:10)

When I say, the benefit, I mean that benefit that we are capable of, and that is justification before G.o.d; for that a man may be capable of while he is in himself unG.o.dly, because this justice comes to him by the righteousness of another. True, was it to be his own righteousness by which he was to be justified, he should not, could not so be, as or while he is unG.o.dly. But the righteousness is Christ's, and that imputed by G.o.d, not as a reward for work, or of debt, but freely by his grace, to the glory of it, and therefore may be done, and is so, while the person concerned is without works, unG.o.dly, and a sinner.

And he that denieth that we are capable of this benefit while we are sinners and unG.o.dly, may with like reason deny that we are created beings. For that which is done for a man without him, may be done for him, not only at any time which they that do it shall appoint, but for him while in any condition in this world. While a man is a beggar, may not I make him worth ten thousand a year, if I can and will; yea and yet he shall not know thereof in that moment that I make him so? yet the revenue of that estate shall really be his from the moment that I make him so, and he shall know it too at the rent-day.

This is the case, we are sinners and unG.o.dly; there is a righteousness wrought out by Jesus Christ, the which G.o.d hath designed we shall be made righteous by; and by it, if he will impute it to us, we shall be righteous in his sight, even then when we are yet unG.o.dly in ourselves; "for he justifies the unG.o.dly."

Now though it is irregular and blame-worthy in man to justify the wicked, because he cannot for the wicked provide, and clothe him with a justifying righteousness; yet it is glorious and for ever worthy of praise for G.o.d to do it; because it is in his power not only to forgive, but to make a man righteous, even then when he is a sinner, and to justify him, as afore is proved, while he is unG.o.dly.

Objection. But it may be yet objected, That though G.o.d has received satisfaction for sin, and so sufficient terms of reconciliation by the obedience and death of his Son, yet he imputeth it not unto us but upon condition of our becoming good.

Answ. This must not be admitted: For,

1. The scripture saith not so; but that we are reconciled to G.o.d by the death of his Son, and justified too, and that while, or when we are sinners and unG.o.dly.

2. If this objection carrieth the truth in it, then it follows, that the Holy Ghost, faith, and so all grace, may be given to us, and we may have it dwelling in us, yea, acting in us, before we stand righteous in the judgment of the law before G.o.d; for nothing can make us stand just before G.o.d in the judgment of the law, but the obedience of the Son of G.o.d without us. And if the Holy Ghost, faith and so consequently the habit of every grace, may be in us, acting in us, before Christ's righteousness be by G.o.d imputed to us, then we are not justified as sinners and unG.o.dly: but as persons inherently holy and righteous before.

But I have over and over already shewed you, that this cannot be, therefore righteousness for justification must be imputed first.

And here let me present the reader with two or three things.

(1.) That justification before G.o.d is one thing; and justification to the understanding and conscience is another. Now, I am treating of justification before G.o.d, not of it as to man's understanding and conscience, and I say, a man may be justified before G.o.d, even then when himself knoweth nothing thereof (Isa 40:2, Matt 9:2), and so when and while he hath not faith about it, but is unG.o.dly.

(2.) There is a justification by faith, by faith's applying of that righteousness to the understanding and conscience, which G.o.d hath afore of his grace imputed for righteousness to the soul for justification in his sight. And this is that by which we, as to sense and feeling, have peace with G.o.d: "Being justified by faith we have peace with G.o.d through our Lord Jesus Christ." (Rom 5:1) And these two the Apostle keepeth distinct, a little lower in this chapter: for after that he had said in the tenth verse, that while "we were enemies we were reconciled to G.o.d by the death of his Son": He addeth, "And not only so, but we also joy in G.o.d through our Lord Jesus Christ, by whom we have now received the atonement." (verse 11) Here you see that to be reconciled to G.o.d by the death of his Son, is one thing; and for us actually, for that I think he aimeth at, to receive by faith, this reconciliation, is another. That is a thing over and above, and not only so, but we have received the atonement.

(3.) Men do not gather their justification from G.o.d's single act of imputing of righteousness, that we might stand clear in his sight from the curse and judgment of the law; but from the word, the which they neither see nor understand, till it is brought to their understanding by the light and glory of the Holy Ghost.

We are not therefore in the ministry of the word to p.r.o.nounce any man justified, from a supposition that G.o.d has imputed righteousness to him, since that act is not known to us, until the fruits that follow thereupon do break out before our eyes; to wit, the signs and effects of the Holy Ghost's indwelling in our souls. And then we may conclude it; that is, that such a one stands just before G.o.d, yet not for the sake of his inherent righteousness, nor yet for the fruits thereof, and so not for the sake of the act of faith, but for the sake of Jesus Christ his doing and suffering for us.

Nor will it avail to object, That if at first we stand just before G.o.d by his imputing of Christ's righteousness unto us, though faith be not in us to act, we may always stand justified so; and so what need of faith? For therefore are we justified, first, by the imputation of G.o.d, as we are unG.o.dly, that thereby we might be made capable of receiving of the Holy Ghost, and his graces in a way of righteousness and justice. Besides, G.o.d will have those that he shall justify by his grace through the redemption that is in Jesus Christ, to have the Holy Ghost, and so faith, that they may know and believe the things not only that shall be, but that already ARE, freely given to us of G.o.d. Now, says Paul, "we have received, not the spirit of the world, but the spirit which is of G.o.d; that we might know the things that are freely given to us of G.o.d." (1 Cor 2:12) To know, that is, to believe. It is given to you to believe, who believe according to the working of his mighty power, "and we have known and believed the love that G.o.d hath to us," preceding to our believing. (1 John 4:16) He then that is justified by G.o.d's imputation, shall believe by the power of the Holy Ghost; for that must come, and work faith, and strengthen the soul to act it, because imputed righteousness has gone before. He then that believeth shall be saved; for his believing is a sign, not a cause, of his being made righteous before G.o.d by imputation: And he that believeth not shall be d.a.m.ned, because his non-belief is a sign that he is not righteous, and a cause that his sins abide upon him.

And thus much for the Pharisee, and for his information; and now I come to that part of the text which remains, which part in special respecteth the Publican.

[THE PUBLICAN'S PRAYER.]

And THE PUBLICAN, STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS HIS EYES UNTO HEAVEN, BUT SMOTE UPON HIS BREAST, SAYING, G.o.d BE MERCIFUL TO ME A SINNER.

What this Publican was, I have shewed you, both with respect to his nation, office, and disposition. Wherefore I shall not here trouble the reader as to that, with a second rehearsal of these things; we now therefore come to his repentance in the whole and in the parts of it; concerning which I shall take notice of several things, some more remote, and some more near to the matter and life of it.

But first let us see how thwart and cross the Pharisee and the Publican did lie in the temple one to another, while they both were presenting of their prayers to G.o.d.

First, The Pharisee he goes in boldly, fears nothing, but trusteth in himself that his state is good, that G.o.d loves him, and that there was no doubt to be made but of his good speed in this his religious enterprize. But alas! poor Publican, he sneaks, he leers, he is hardly able to crawl into the temple, and when he comes there, stands behind, aloof off, as one not worthy to approach the divine presence.

Second, The Pharisee at his approach hath his mouth full of something, yea of many fine things, whereby he strokes himself over the head, and in effect calls himself, and that in his presence, one of G.o.d's white boys, that always kept close to his will, abode with him; or as the prodigal's brother said, "Lo, these many years do I serve thee, neither transgressed I at any time thy commandment"

(Luke 15:29); But alas! poor Publican thy guilt, as to these pleas, stops thy mouth, thou hast not one good thing to say of thyself, not one rag of righteousness; thy conversation tells thee so, thy conscience tells thee so; yea, and if thou shouldest now attempt to set a good face on it, and for thy credit say something after the Pharisee in way of thine own commendations, yet here is G.o.d on the one side, the Pharisee on the other, together with thine own heart to give thee check, to rebuke thee, to condemn thee, and to lay thee even with the ground for thy insolency.

Third, The Pharisee in his approach to G.o.d, wipes his fingers of the Publican's enormities, will not come nigh him, lest he should defile him with his beastly rags: "I am not as other men are,--or even as this Publican." But the poor Publican, alas for him, his fingers are not clean, nor can he tell how to make them so; besides, he meekly and quietly puts up this reflection of the Pharisee upon him, and by silent behaviour, justifies the severe sentence of that self-righteous man, concluding with him, that for his part, he is wretched, and miserable, and poor, and blind, and naked, and not worthy to come nigh, or to stand by, so good, so virtuous, so holy, and so deserving a man as our spangling Pharisee is.

Fourth, The Pharisee, as at feasts and synagogues, chose the chief and first place for his person, and for his prayer, counting that the Publican was not meet, ought not to presume to let his stinking breath once come out of his polluted lips in the temple, till he had made his holy prayer. And poor Publican, how dost thou hear and put up this with all other affronts, counting even as the Pharisee counted of thee, that thou wast but a dog in comparison of him, and therefore not fit to go before, but to come as in chains, behind, and forbear to present thy mournful and debrorous30 supplication to the holy G.o.d, till he had presented him with his, in his own conceit, brave, gay, and fine oration.

Fifth, The Pharisee, as he is numerous in his repeating of his good deeds, so is stiff in standing to them, bearing up himself, that he hath now sufficient foundation on which to bear up his soul against all the attempts of the law, the devil, sin and h.e.l.l. But alas, poor Publican! Thou standest naked; nay, worse than naked; for thou art clothed with filthy garments, thy sins cover thy face with shame: nor hast thou in, from, or of thyself, any defence from, or shelter against the attempts, a.s.saults, and censures of thy ghostly enemies, but art now in thine own eyes, though in the temple, cast forth into the open field stark naked, to the loathing of thy person, as in the day that thou was born, and there ready to be devoured or torn in pieces for thy transgressions against thy G.o.d.

What wilt thou do Publican! What wilt thou do! Come, let's see, which way wilt thou begin to address thyself to G.o.d; bethink thyself man, has thou any thing to say, speak out man, the Pharisee by this time has done, and received his sentence. Make an O yes;31 let all the world be silent; yea, let the angels of heaven come near and listen; for the Publican is come to have to do with G.o.d!

Yea, is come from the receipt of custom into the temple to pray to him.

"And the Publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, G.o.d be merciful to me a sinner." And is this thy way poor Publican! O cunning sinner! O crafty Publican! thy wisdom has outdone the Pharisee, for it is better to apply ourselves to G.o.d's mercy, than to trust to ourselves that we are righteous. But that the Publican did hit the mark, yea, get nearer unto, and more into the heart of G.o.d and his Son than did the Pharisee, the sequel of the matter will make manifest.

Take notice then of this profound speech of the Publican, every word is heavier than the earth, and has more argument in it, than has ten thousand Pharisaical prayers. "G.o.d be merciful to me a sinner." Yea, the Son of G.o.d was so delighted with this prayer, that for the sake of it, he, even as a limner, draweth out the Publican in his manner of standing, behaviour, gestures, &c. while he makes this prayer to G.o.d: Wherefore we will take notice both of the one and of the other; for surely his gestures put l.u.s.tre unto his prayer and repentance.

FIRST, His prayer you see is this, "G.o.d be merciful to me a sinner."

SECOND, His gestures in his prayer were in general three.

First, He stood afar off.

Second, He would not lift up so much as his eyes to heaven.

Third, He smote upon his breast, with his fist, saying, "G.o.d be merciful to me a sinner."

FIRST, To begin first with is prayer. In his prayer we have two things to consider of. First, His confession: I am a sinner.

Second, His imploring of help against this malady: "G.o.d be merciful to me a sinner."

[His Confession.]

First, In his confession divers things are to be taken notice of.

As,

1. The fairness and simplicity of his confession: A sinner: I am a sinner; "G.o.d be merciful to me a sinner." This indeed he was, and this indeed confesses; and this, I say, he doth of G.o.dly simplicity. For, for a man to confess himself a sinner, it is to speak all against himself that can be spoken. And man, as degenerate, is too much an hypocrite, and too much a self-flatterer, thus to confess against himself, unless made simple and honest about the thing through the power of conviction upon his heart. And it is yet worth your noting, that he doth not say he was, or had been, but that at that time his state was such, to wit, a sinner. "G.o.d be merciful to me a sinner," or who am, and now stand before thee a sinner, or, in my sins.

Now a little to shew you what it is to be a sinner; for every one that sinneth may not in a proper sense be called a sinner. Saints, the sanctified in Christ Jesus, do often sin, but it is not proper to call them sinners: But here the Publican calls himself a sinner; and therefore in effect, calls himself an evil tree, one that hath neither good nature, nor that beareth good fruit: one whose body and soul is polluted, whose mind and conscience is defiled: one who hath "walked according to the course of this world, and after the spirit that now worketh in the children of disobedience." They having their minds at enmity with or against G.o.d, and are taken captive by the devil at his will. A sinner, one whose trade hath been in and about sin, and the works of Satan all his days.

Thus he waves all pleas, and shews of pleas, and stoops his neck immediately to the block. Though he was a base man, yet he might have had pleas; pleas, I say, as well as the Pharisee, though not so many, yet as good. He was of the stock of Abraham, a Jew, an Israelite of the Israelites, and so a privileged man in the things and religion of the Jews, else what doth he do in the temple?

Yea, why did not the Pharisee, if he was a heathen, lay that to his charge while he stood before G.o.d? but the truth is, he could not; for the Publican was a Jew as well as the Pharisee, and consequently might, had he been so disposed, have pleaded that before G.o.d. But that he would not, he could not, for his conscience was under convictions, the awakenings of G.o.d were upon him; wherefore his privileges melt away like grease, and fly from him like the chaff of the summer threshing-floor, which the wind taketh up and scattereth as the dust; he therefore lets all privileges fall, and pleads only that he is "a sinner."

2. In this confession he judges and condemns himself: For, for a man to say, "I am a sinner," is as much as to say, I am contrary to the holiness of G.o.d, a transgressor of his law, and consequently an object of the curse, and an heir of h.e.l.l. The Publican therefore goeth very far in this his confession, but this is not all; for, for a man to confess that he is a sinner, is in the

3. Third place, to confess, that there is nothing in him, done, or can be done by him, that should allure, or prevail with G.o.d to do any thing for him. For a sinner cannot do good; no, nor work up his heart unto one good thought: no, though he should have heaven itself, if he could; or was sure to burn in h.e.l.l fire for ever and ever if he could not. For sin, where it is in possession and bears rule, as it doth in every one that we may properly call a sinner, there it hath the mastery of the man, hath bound up his senses in cords and chains, and made nothing so odious to the soul as are the things that be of the Spirit of G.o.d. Wherefore it is said of such, that they are enemies in their minds; that the carnal mind is enmity to G.o.d, and that wickedness proceedeth of the wicked; and that the Ethiopian may as well change his skin, or the leopard his spots, as they that are accustomed to do evil may learn to do well. (Eph 2, Rom 8, 1 Sam 24:13, Jer 13:23)

4. In this confession, he implicitly acknowledgeth, that sin is the worst of things, forasmuch as it layeth the soul without the reach of all remedy that can be found under heaven. Nothing below, or short of the mercy of G.o.d, can deliver a poor soul from this fearful malady. This the Pharisee did not see. Doubtless he did conclude, that at some time or other he had sinned; but he never in all his life did arrive to a sight of what sin was: His knowledge of it was but false and counterfeit, as is manifest by his cure; to wit, his own righteousness. For take this for a truth undeniable, that he that thinks himself better before G.o.d, because of his reformations, never yet had the true knowledge of his sin: But the poor Publican he had it, he had it in truth, as is manifest, because it drives him to the only sovereign remedy. For indeed, the right knowledge of sin, in the guilt and filth, and d.a.m.ning power thereof, makes a man to understand, that not any thing but grace and mercy by Christ, can secure him from the h.e.l.lish ruins thereof.