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lity of it； that will open the mouth； tend to soften the heart； and to make a very publican come up to God into the temple； and say； 〃God be merciful to me a sinner。〃
There must then be this holy mixture of things in the heart of a truly confessing publican。 There must be sound sense of sin； sound knowledge of God； deep conviction of the certainty and terribleness of the day of judgment； as also of the probability of obtaining mercy。 But to come to that which remains； I told you that there were two things that did make unfeigned confession hard。 The first I have touched upon。
Secondly； And now the second follows： and that is； some private leaning to some goodness a man shall conceit that he hath done before； or is doing now； or that he purposeth to prevail with God for the pardon of sins。 This man； to be sure； knows not sin in the nature and evil of it； only he has some false apprehensions about it。 For where the right knowledge of sin is in the heart； that man sees so much evil in the least transgressions； as that it would break the back of all the angels of heaven should the great God impute it to them。 And he that sees this is far enough off from thinking of doing to mitigate or assuage the rigour of the law； or to make pardonable his own transgressions thereby。 But he that sees not this； cannot confess his transgressions aright； for true confession consisteth in the general； in a man's taking to himself his transgressions； with the acknowledgment of them to be his； and that he cannot stir from under them； nor do anything to make amends for them； or to palliate the rigour of justice against the soul。 And this the Publican did when he cried； 〃God be merciful to me a sinner。〃
He made his sins his own； he stood before God in them； accounting that he was surely undone for ever； if God did not extend forgiveness unto him。 And this is to do as the prophet Jeremiah bids； to wit； only to acknowledge our iniquities； to acknowledge them at the terrible bar of God's justice； until mercy takes them out of the way； not by doing； or promising to do； either this or that good work。 And the reason of this kind of confession is；
（1。） Because this carrieth in it the true nature of confession； to confess； and plead for mercy under the crimes confessed； without shifts and evasions； is the only real simple way of confession。 〃I said； I will confess my transgressions to the Lord；〃 and what then？ 〃and thou forgavest the iniquity of my sin。〃 Mark； nothing comes in betwixt confession and forgiveness of sin； Psalm xxxii。 5； nothing of works of righteousness； nothing of legal amendments； nothing but an outcry for mercy； and that act is so far off from lessening the offence； that it greatly heightens and aggravates it。 That is the first reason。
（2。） A second reason is； Because God doth expect that the penitent confessors should not only confess； but bear their shame on them： yea； saith God； 〃Be thou confounded also； and bear thine own shame：〃 when God takes away thine iniquity； thou shalt 〃be confounded； and never open thy mouth more； because of thy shame；〃 Ezek。 xvi。 52； 54； 62； 63。 We count it convenient that men； when their crimes and transgressions are to be manifested； that they be set in some open place with a piece paper； wherein their transgressions are inserted； that they may not only confess； but bear their own shame。 At the penitential confession of sinners God has something to do； if not before men； yet before angels； that they may behold； and be affected； and rejoice when they shall see； after the revelation of sin； the sinner taken into the favour and abundant mercy of God； Luke xv。
（3。） A third reason is； for that God will； in the forgiveness of sin； magnify the riches of his mercy； but this cannot be； if God shall suffer； or accept of such confession of sin； as is yet intermixed with those things that will darken the heinousness of the offence。
That God； in the salvation； and so in the confession； of the sinner； designs the magnifying of his mercy； is apparent enough from the whole current of scripture； and that any of the things now mentioned will； if suffered to be done； darken and eclipse this thing； is evident to reason itself。
Suppose a man stand indicted for treason； yet shall so order the matter that it shall ring in the country that his offences are but petty crimes； though the king shall forgive the man； much glory shall not thereby redound to the riches and greatness of his mercy。 But let all things lie naked； let nothing lie hid or covered； let sin be seen； shewn； and confessed； as it is in the sinner himself； and then there will be in his forgiveness a magnifying of mercy。
（4。） A fourth reason is； for else God cannot be justified in his sayings； nor overcome when he is judged； Psalm li。； Rom。 iii。 God's word hath told us what sin is； both as to its nature and evil effects； God's word hath told us； that the best of our righteousness is no better than filthy rags。 God's word has also told us； that sin is forgiven us freely by grace； and not for the sake of our amendments： and all this God shews； not only in the acts of his mercy toward； but even in the humiliations and confessions of； the penitent； for God will have his mercy to be displayed even there where the sinner hath taken his first step toward him： 〃That as sin hath reigned unto death； even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord；〃 Rom。 v。 21。
（5。） A fifth reason is； because God would have by the Publican's conversion others affected with the displays and discoveries of wonderful grace； but not to cloud and cover it with lessening of sin。
For what will such say when sin begins to appear to conscience； and when the law shall follow it with a voice of words； each one like a clap of thunder？ I say； what will such say； when they shall read that the Publican did only acknowledge his iniquity； and found grace and favour of God？ That God is infinitely merciful to those or to such as in truth stand in need of mercy。 Also； that he sheweth mercy of his own good pleasure； nothing moving him thereto。
I say； this 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 i