ADVERTISEMENT BY THE EDITOR.

This important treatise unvails, in few but telling words, the nature of prayer,about which mankind has made most awful mistakes. Multitudes conceive that the heart-searchingGod can be influenced and propitiated by eloquent words and forms of prayer; whilstthe few, who are taught by the Holy Spirit, feel and know that the ardent desire,the aspirations, the fervent wishes of the mind, can alone be accepted by the Eternal;and even then only through the merits of the Redeemer.

The first edition appeared in 1635, and it soon became a very popular book. The useand application announced at the end do not appear to have been published, unlessthe author meant one of his later productions to answer that purpose. The twelfthedition has no date on the title page; to it is added Bunyan's last Sermon, and hisdying sayings,—"Licensed, Sept. 10th, 1688"; but this announcement hadbeen probably continued from some earlier edition. The number of cheap reprints ofthis little volume may account, in some measure, for the amazing errors which creptin and deformed the book; for with the exception of "Grace Abounding,""The Pilgrim," and "The Holy War," few books have been so carelesslyand disgracefully printed. For more than a century Bunyan has been represented assaying, "How did God deal with sinners before his righteousness was actuallyin being." In fact, no reader can conceive the mutilated state in which thisvaluable treatise has been published, unless by actual comparison with those printedbefore the author's decease. Some considerable omissions, doubtless, arose from politicalcauses. Bunyan died very shortly before the glorious revolution in 1688,—and in drawinga faithful portrait of a publican or tax gatherer, he supposed the country to beconquered by a foreign power. "Would it not be an insufferable thing? yea, didnot that man deserve hanging ten times over, that should, being a Dutchman, fallin with a French invader, and farm at his hands, those cruel and grievous taxations,which he, in barbarous wise, should at his conquest lay upon them; and exact andforce them to be paid with an over, and above of what is appointed." He goeson to argue, that if this would be a severe trial at the hand of a foreigner, howmuch more oppressive would it appear if exercised by a fellow countryman.

"If these things are intolerable, what shall we think of such men as shall jointo all this compliance with a foreign prince, to rob the church of God? yea, thatshall become a man in power under them, to wring out of the hand of a brother, hisestate; yea, his bread and livelihood." These paragraphs, and much more, wereomitted, probably, from a fear of giving offence to the new government, and, untilthe present edition, they had not been restored. In Bunyan's time, severe and awfulpersecutions fell upon the church of God in England, and he must have felt the utmostcompassion, mingled with deep abhorrence, for those emissaries of Satan, the Informers,who plundered mercilessly all who refused obedience to the order of common prayer.These men, aided by fanatic justices and clergymen, reduced many pious families tothe severest sufferings, while thousands fled to the wilds of America for that refugeamong men called savages, which was denied them by their much more savage countrymen.It is distressing to read the narrative, published in 1670, of those proceedingsin Bedford, while Bunyan was an inmate in its jail. The porters, charged to assistin carrying off the people's goods, ran away, saying, that "they would be hanged,drawn, and quartered, before they would assist in that work"; two of them weresent to gaol for thus refusing to aid in this severe enforcement of impious laws.

This populous town "was so thin of people that it looked more like a countryvillage than a corporation; and the shops being generally shut down, it seemed likea place visited with the pest, where usually is written upon the door—Lord, havemercy upon us." When in the presence of the justice the officers took all hisgoods from Thomas Arthur, he appealed to the humane feelings of the magistrate onbehalf of his children,—"Sir, shall my children starve," to which he replied,"yes, your children shall starve." All these bitter sufferings were inflictedfor worshipping God according to the directions of his holy word. Can we wonder thenthat Bunyan uses hard words. He felt that state hierarchies were anti-christian;their fruit declared that those who supported them by such cruelties were aliensand enemies to the church of Christ.

As a theological treatise, this of the Pharisee and Publican is invaluable. It isclear and perfectly intelligible to every candid and prayerful inquirer. When ourauthor is proving the impossibility of a sinner's recommending himself to the divinefavour by any imperfect good works of his own, he draws a vivid picture. A lord inviteshis friends to a sumptuous banquet, the provision is bountiful and in rich abundance,when some of the guests take a few mouldy crusts out of their pockets and lay themon their plates, lest the prince had not provided a sufficient repast for his friends;"would it not be a high affront to, a great contempt of, and a distrust in,the goodness of the Lord." We are bound to produce good works as a fruit offaith—a proof of love to him that hath redeemed us, but not to recommend us to hisfavour. The picture of such a feast drawn by John Bunyan must make upon every readera deep, a lasting, an indelible impression.

How bitter and how true is the irony, when the Pharisee is represented as saying,"I came to thy feast out of civility, but for thy dainties I need them not,I have enough of my own; I thank thee for thy kindness, but I am not as those thatstand in need of thy provisions, nor yet as this Publican." And how excellentis the reasoning and the Christian philosophy of that paragraph which was suppressedafter Bunyan's death. The language is bold and striking, but it exhibits the unvarnishedtruth; an inward change of nature is the only cause of good and acceptable works—goodor evil actions are but the evidences of our state by grace or by nature—they donot work that change or produce that state. It is a soul-humbling view of our stateof death by sin, or of life by the righteousness and obedience of Christ. Bunyan'strain of reasoning on Romans 5 is worthy of our profound consideration,—"Whenwe were enemies we were reconciled to God by the death of his Son." What isa sinful man in himself, or in his approach to God, but as stubble fully dry in thepresence of a consuming fire, unless he is washed and cleansed by the atoning sacrificeof Jesus.

May the glorified spirit of Bunyan rejoice among the angels of heaven, over soulsconverted by the instrumentality of this solemn and searching treatise.

GEORGE OFFOR.


TO THE READER.

Courteous Reader,

I have made bold once again to present thee with some of my meditations; and theyare now about the PHARISEE and the PUBLICAN: Two men in whose condition the wholeworld is comprehended, both as to their state now, and condition at the judgment.

Wherefore in reading this little book thou must needs read thyself. I do not saythou must understand thy condition; for it is the gift of God must make thee do that.Howbeit, if God will bless it to thee, it may be a means to bring thee to see whosesteps thou art treading, and so at whose end thou art like to arrive.

And let me beg this at thy hand, now thou art about to read; reserve thy judgmentor sentence as to me, until thou hast passed through the discourse.

Justification is treated of here, and the way for men to be saved.

I have also O PUBLICAN here, as my skill hath served me, for thy encouragement, setbefore thee the Pharisee and the Publican in their colours, and shewed thee, thatthough the Publican seemed to be far behind, yet in running he got the prize fromthe lofty Pharisee. I say, Art thou a Pharisee? Here is a Pharisee for thee! Artthou a Publican? Here is a Publican for thee!

God give thee the Publican's heart, if thou art in the Publican's sins, that thoumayest partake with the Publican, of mercy.—So wisheth thy friend.

JOHN BUNYAN.


A DISCOURSE UPON THE PHARISEE AND PUBLICAN.

"TWO MEN WENT UP INTO THE TEMPLE TO PRAY; THE ONE A PHARISEE, AND THE OTHERA PUBLICAN: THE PHARISEE STOOD AND PRAYED THUS WITH HIMSELF, GOD, I THANK THEE, THATI AM NOT AS OTHER MEN ARE, EXTORTIONERS, UNJUST, ADULTERERS, OR EVEN AS THIS PUBLICAN.I FAST TWICE IN THE WEEK, I GIVE TITHES OF ALL THAT I POSSESS. AND THE PUBLICAN,STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS HIS EYES UNTO HEAVEN, BUT SMOTE UPONHIS BREAST, SAYING, GOD BE MERCIFUL TO ME A SINNER." LUKE 18:10-13.

In the beginning of this chapter you read of the reason of the parable of the unjustjudge and the poor widow; namely, to encourage men to pray. He spake a parable toTHIS END, that men ought always to pray and not to faint. And a most sweet parablefor that purpose it is: For if through importunity, a poor widow-woman may prevailwith an unjust judge; and so consequently with an unmerciful and hard-hearted tyrant;how much more shall the poor, afflicted, distressed, and tempted people of God, prevailwith, and obtain mercy at the hands of a loving, just and merciful God? The unjustjudge would not hearken to, nor regard, the cry of the poor widow for a while: "Butafterward he said within himself, Though I fear not God, nor regard man; yet becausethis widow troubleth me, I will avenge her, lest by her continual coming she wearyme." Hark, saith Christ, "what the unjust judge saith. And shall not Godavenge his own elect, which cry day and night unto him?" I tell you, that hewill avenge them speedily.

This is therefore a very comfortable parable to such of the saints, that are underhard usages by reason of evil men, their might, and tyranny. For by it we are taughtto believe and expect, that God, though for a while he seemeth not to regard, yetwill, in due time and season, arise and set such in safety from them that puff atthem. (Psa 12:5)

Let the good Christian pray always; let him pray and not faint at seeming delays;for if the widow by importunity prevailed with the unjust judge, how much more shallhe with his heavenly Father. "I tell you, [says Christ,] that he will avengethem speedily."

But now, forasmuch as this parable reacheth not (so directly) the poor publican inthe text, therefore our Lord begins again, and adds to that another parable, thisparable, which I have chosen for my text. By the which he designeth two things: First,The conviction of the proud and self-conceited Pharisee. Secondly, The raising upand healing of the cast down and dejected Publican. And observe it, as by the firstparable he chiefly designeth the relief of those that are under the hand of crueltyrants: So by this he designeth the relief of those that lie under the load andburden of a guilty and disquieted conscience.

This therefore is a parable that is full of singular comfort to such of the sinnersin the world, that are clogged with guilt, and a sense of sin; and that lie underthe apprehensions of, and that are driven to God by, the sense of the judgment, thatfor sin is due unto them.

In my handling of this text, I shall have respect to these things.

First, To the PERSONS in the text.

Secondly, To the CONDITION of the persons in the text.

Thirdly, To the CONCLUSION that Christ makes upon them both.

First, For the PERSONS. They were, as you see, far one from another in their ownapprehension of themselves; one good, the other bad; but yet in the judgment of thelaw, both alike, both the same, both sinners; for they both stood in need of merit.[1]True, the first mentioned did not see it, as the other poor sinner did; but thataltereth not the case. He that is in the judgment of the law a sinner, is in thejudgment of the law for sin condemned, though in his own judgment he be never sorighteous.

Men must not be judged, or justified, according to what themselves do think, butaccording to the verdict and sentence that cometh out of the mouth of God about them.[2]Now the sentence of God is, "They are all under sin - - There is none righteous,no, not one"(Rom 3): 'Tis no matter then what the Pharisee did think of himself,God by his word hath proclaimed him a sinner. A sinner, by reason of original sin.A sinner by reason of actual transgression. Personally therefore, with referenceto the true nature of their state, they both were sinners, and both by the law undercondemnation. True, the Publican's leprosy was outward; but the Pharisee's leprosywas inward: his heart, his soul, his spirit, was as foul, and had as much the plagueof sin, as had the other in his life or conversation.

Secondly, As to their CONDITION. I do not mean by condition, so much a habit of mind,as the state that they had each of them put themselves into by that mind. The one,says the text, was a Pharisee, the other a Publican. A Pharisee: That is, one thathath chosen to himself such a course of life. A Publican: That is, one that hathchosen to himself such a course of life. These terms therefore shew, the divers coursesof life that they had put themselves into. The Pharisee, as he thought, had put himselfinto a condition for heaven and glory; but the Publican was for this world, and hislusts. Wherefore when the Pharisee stands in the temple, he boasteth of himself andgood condition; but condemneth the Publican, and bitterly inveigheth against him.But, as I said, their personal state by the law, was not at all changed. The Phariseemade himself never the better; the Publican also abode in his place. Indeed the Publicanis here found to recant, and repent of his condition; of the condition that he hadput himself into; and the Pharisee to boast of his: But the Publican's repentancewas not of himself, but of God; who can also, yea, and sometimes it is evident (Acts9), he doth make Pharisees also repent of that condition that they have chosen tobe in themselves. (Phil 3:3-8) The Pharisee, therefore in commending of himself,makes himself never the better. The Publican also, in condemning of himself, makeshimself never the worse. Nay, contrariwise, the Pharisee by commending of himselfmakes himself much the worse (verse 14). And the Publican, by condemning of himself,makes himself much the better. "I tell you, [says Christ] This man went downto his house justified rather than the other: For every one that exalteth himselfshall be abased; and he that humbleth himself shall be exalted."

But, I say, as to men's commending of themselves, yea, though others should commendthem also, that availeth, to Godward, nothing at all. "For not he that commendethhimself is approved, but whom the Lord commendeth." So then, men in "measuringthemselves by themselves, and comparing themselves among themselves, are not wise."(2 Cor 10:18,12)

Now this was the way of the Pharisee, I am not, saith he, as other men; I am no extortioner,nor unjust, no adulterer, nor yet as this Publican.

TWO MEN WENT UP INTO THE TEMPLE TO PRAY. And they two, as I said, as opposite oneto the other, as any two men that ever went thither to pray. One of them was overrighteous, and the other wicked over much. Some would have thought, had they notby the word of Christ been otherwise described, that they had been both of the samereligion; for they both went up into the temple to pray; yea, both to pray, and thatat the same time, as if they did it by appointment, by agreement, but there was nosuch thing. The one was a Pharisee, the other a Publican; for so saith the afterwords: And therefore persons as opposite as light and darkness, as fire and water;I mean as to their apprehensions one of another. The Pharisee could not abide thePublican, nor could the Publican brook the Pharisee, and yet both went up into thetemple to pray. It is strange to see, and yet it is seen, that men cross in theirminds, cross in their principles, cross in their apprehensions; yea, and cross intheir prayers too, should yet meet together in the temple to pray.

TWO MEN, Men not of the middle sort, as afore is shewed; but two, and them too, pickedout of the best and worst that was: as shall now be a little more largely handled.Two men, a Pharisee and a Publican.

To be a Pharisee was in those days counted honourable for religion, and for holinessof life. A Pharisee was a man of esteem and repute among the Jews, though it is aterm of reproach with us. Else Paul would not as he did, and at such a time as hedid it, have said, "Men and brethren, I am a Pharisee, the son of a Pharisee."(Acts 23:6, Phil 3:5) For now he stood upon his purgation and justification, especiallyit appears so by the place first named. And far be it from any to think, that Paulwould make use of a colour of wickedness, to save, thereby, himself from the furyof the people.

A Publican was in those days counted one of the vilest of men, as is manifest; becausewhen they are by the word, by way of discrimination, made mention of, they are rankedwith the most vile and base. Therefore they are joined with sinners. "He eatethand drinketh with publicans and sinners"; and with harlots. "The publicansand the harlots go into the kingdom of God." Yea, when our Lord Christ wouldhave the rebellious professor stigmatized to purpose, he saith: "Let him beunto thee as an heathen man, and a publican."

We therefore can make no judgment of men upon the outward appearance of them. Whowould have thought, but that the Pharisee had been a good man, for he was righteous;for he prayed. And who could have thought, that the other had been a good man? Forhe was a Publican: A man, by good men, and bad men, joined with the worst of men,to wit, with sinners, harlots, heathens.

The Pharisee was a sectarian; the Publican was an officer. The Pharisee even becausehe was a sectarian, was had the more in esteem; and the Publican because he was anofficer, was had the more in reproach. To speak a little to both these.

The Pharisee was a sectarian, one that deviated, that turned aside in his worshippingfrom the way of God, both in matter and manner of worship; for such an one I counta sectarian. That he turned aside from the matter, which is the rule of worship,to wit, the written word, it is evident; for Christ saith, That they rejected thecommandments of God, and made them of no effect, that they might keep their own traditions.(Mark 7:9-14) That they turned aside also as to their manner of worship, and becamesectarians there, is with no less authority asserted; For "all their works theydo for to be seen of men." (Acts 26:5, Matt 23:5)

Now this being none of the order or ordinance of Christ, and yet being chose by,and stuck to of these sort of men, and also made a singular and necessary part ofworship, became a sect, or bottom for these hypocritical factious men to adhere unto,and to make of others, disciples to themselves. And that they might be admired, andrendered venerable by the simple people to their fellows, they loved to go in longrobes; they loved to pray in markets, and in the corners of the streets; they shewedgreat zeal for the small things of the law, but had only great words for things thatwere substantial. "They make broad their phylacteries, and enlarge the bordersof their garments." (Matt 23:5)

When I say the Pharisee was a sectarian, I do not mean that every sectarian is aPharisee. There was the sect of the Herodians, and of the Alexandrians, of the Sadducees,with many others; but to be a Pharisee, was to be of the straitest sect: After themost straitest sect of our religion I lived a Pharisee; that therefore of all thesects, was the most strait and strict. Therefore, saith he in another place, I was"taught according to the perfect manner of the law of the fathers." (Acts22:3, 26:4- 6) And again, "Touching the law a Pharisee." (Phil 3:5) ThePharisees therefore did carry the bell,[3] and did wear the garland for religion;for he out-did, he went beyond all other sectarians in his day. He was the strictest,he was the most zealous; therefore Christ in his making of this parable, waveth allother sects then in being, and pitcheth upon the Pharisee as the man most meet, bywhose rejection he might shew forth, and demonstrate the riches of his mercy in itsextension to sinners: "Two men went up into the temple to pray, the one a Pharisee."The one such a brave man as you have heard.

The PUBLICAN also went up thither to pray. The Publican, I told you before, was anofficer. An officer that served the Romans and themselves too; for the Romans atthat time were possessors of the land of Jewry, the lot of Israel's inheritance,and the Emperor Tiberius Caesar placed over that land four governors, to wit, Pilate,Herod, Philip, and Lysanias (Luke 3:1); all these were Gentiles, heathens, infidels;and the Publicans were a sort of inferior men, to whom was let out to farm, and somen that were employed by these to gather up the taxes and customs, that the heathenshad laid upon the Jews to be paid to the emperor. (Luke 2:1, 3:12,13)

But they were a generation of men that were very injurious in the execution of theiroffice. They would exact and demand more than was due of the people; yea, and iftheir demands were denied, they would falsely accuse those that so denied them tothe governor, and by false accusation obtain the money of the people, and so wickedlyenrich themselves. (Luke 3:13, 19:2,8) This was therefore grievous to the Jews, whoalways counted themselves a free people, and could never abide to be in bondage toany. And this was something of the reason, that they were so generally, by all theJews, counted so vile and base, and reckoned among the worst of men, even as ourinformers and bum bailiffs are with us at this day.

But that which heightened the spirit of the people against them, and that made themso odious and filthy in their eyes, was for that, at least so I think, these Publicanswere not, as the other officers, aliens, heathens, and Gentiles, but men of theirown nation, Jews, and so the brethren of those that they so abused. Had they beenGentiles, it had not been to be wondered at; that they abused, accused and by falseaccusations peeled and wasted the people; for that cannot but be expected at thehands of aliens and strangers.

The Publican then was a Jew, a kind of a renegade Jew, that through the love thathe had to unjust gains, fell off in his affections from his brethren, adhered tothe Romans, and became a kind of servant to them against their brethren, farmingthe heathenish taxations at the hand of strangers, and exacting of them upon theirbrethren with much cruelty, falsehood, and extortion. And hence, as I said, it was,that to be a Publican, was to be so odious a thing, so vile a sinner, and so grievousa man in the eyes of the Jews. And would it not be an insufferable thing? Yea, didnot that man deserve hanging ten times over, that should, being a Dutchman, fallin with a French invader, and take place or farm at his hands, those cruel and grievoustaxations, which he in barbarous wise should at his conquest lay upon them; and exactand force them to be paid him with an over and above of what is appointed.[4] Whythis was the Publican, he was a Jew, and so should have abode with them, and havebeen content to share with his brethren in their calamities; but contrary to nature,to law, to religion, reason, and honesty, he fell in with the heathen, and took theadvantage of their tyranny, to pole, to peel,[5] to rob and impoverish his brethren.

But for proof that the Publican was a Jew.

1. They are, even then, when compared with, yet distinguished from the heathen; Lethim be to thee as an heathen man and a Publican (Matt 18), which two terms, I think,must not here be applied to one and the self-same man, as if the heathen was a Publican,or the Publican a heathen, but to men of two distinct nations; as that Publican andHarlot, is to be understood of sinners of both sexes. The Publican is not an harlot,for he is a man, &c. and such a man as has been described before. So by Publicansand Sinners, is meant Publicans, and such sinners as the Gentiles were; or such as,by the text, the Publican is distinguished from: Where the Pharisee saith he wasnot an extortioner, unjust, adulterer, or even as this Publican. Nor can he by HeathenMan, intend the person, and by the term Publican, the office or place of the heathenman; but by Publican is meant the renegade Jew, in such a place, &c. as is yetfurther manifest by that which follows. For,

2. Those Publicans, even every one of them that by name are made mention of in theNew Testament, have such names put upon them; yea, and other circumstances thereuntoannexed, as doth demonstrate them to be Jews. I remember the names of no more butthree, to wit, Matthew, Levi, and Zaccheus, and they were all Jews.

(1.) Matthew was a Jew, and the same Matthew was a Publican; yea, and also afterwardan apostle. He was a Jew, and wrote his gospel in Hebrew; He was an apostle, andis therefore found among the twelve. That he was a Publican too, is as evident byhis own words: For though Mark and Luke in their mentioning of his name and apostleship,do forbear to call him a Publican. (Mar 3:18, Luke 6:15) Yet when this Matthew comesto speak of himself, he calls himself Matthew the Publican (Matt 10:3), for I countthis the self-same Matthew that Mark and Luke maketh mention of, because I find noother Matthew among the apostles but he: Matthew the Publican, Matthew the man sodeep in apostasy, Matthew the man of that ill fame among his brethren. Love in Markand Luke, when they counted him among the apostles, did cover with silence this hisPublican state; and it is meet for Peter to call Paul his beloved brother, when Paulhimself shall call himself the chief of sinners; but faithfulness to the world, anda desire to be abased, that Christ thereby, and grace by him, might be advanced,made Matthew, in his evangelical writings, call himself by the name of Matthew thePublican. Nor has he lost thereby; for Christ again to exalt him, as he hath alsodone by the apostle Paul, hath set, by his special providence, the testimony thatthis Matthew hath given of his birth, life, death, doctrine, and miracles, in thefront of all the New Testament.

(2.) The next Publican that I find by the testament of Christ, made mention of byname, is Levi, another of the apostles of Jesus Christ. This Levi also, by the HolyGhost in holy writ, is called by the name of James. Not James the brother of John,for Zebedee was his father; but James the son of Alpheus. Now I take this Levi alsoto be another than Matthew; first, because Matthew is not called the son of Alpheus;and because Matthew and Levi, or James the son of Alpheus, are distinctly countedwhere the names of the apostles are mentioned (Matt 10:3), for two distinct persons:And that this Levi, or James the apostle was a Publican, as was the apostle Matthew,whom we mentioned before, is evident; for both Mark and Luke do count him such. First,Mark saith, Christ found him when he called him, as he also found Matthew, sittingat the receipt of custom; yea, Luke words it thus: "He went forth, and saw apublican, named Levi, sitting at the receipt of custom: and he said unto him, Followme." (Mark 2:14, Luke 5:27)

Now that this Levi, or James the son of Alpheus, was a Jew, his name doth well makemanifest. Besides, had there been among the apostles any more Gentiles save Simonthe Canaanite; or if this Levi James had been [one] here, I think the Holy Ghostwould, to distinguish him, have included him in the same discriminating characteras he did the other, when he called him Simon the Canaanite. (Matt 10:4)

Matthew, therefore, and Levi or James, were both Publicans, and, as I think, calledboth at the same time;[6] were both Publican-Jews, and made by grace the apostlesof Jesus Christ.

(3.) The next Publican that I find by name, made mention of in the testament of Christ,is one Zaccheus. And he was a chief Publican; yea, for ought I know, the master ofthem all. "There was a man, [saith Luke,] named Zaccheus, which was the chiefamong the Publicans, and he was rich." (Luke 19:2) This man, Christ saith, wasa son of Abraham, that is, as other Jews were; for he spake that to stop the mouthsof their Pharisaical cavillations. Besides, the Publican shewed himself to be suchan one, when under a supposition of wronging any man, he has respect to the Jewishlaw of restoring four-fold. (Exo 22:1, 2 Sam 12:6)

It is further manifest that he was a Jew, because Christ puts him among the lost;to wit, among the lost sheep of the house of Israel (Luke 19:8-10, Matt 15:24), forZaccheus was one that might properly be said to be lost, and that in the Jews account:Lost I say, and that not only in the most common sense, by reason of transgressionagainst the law, but for that he was an apostate Jew; not with reference to heathenishreligion, but as to heathenish, cruel, and barbarous actions; and therefore he was,as the other, by his brethren counted as bad as heathens, Gentiles, and harlots.But salvation is come to this house, saith Christ, and that notwithstanding his Publicanpractices, forasmuch as he also is the son of Abraham.

3. Again, Christ by the parable of the lost sheep, doth plainly intimate, that thePublican was a Jew. "Then drew near unto him all the Publicans and sinners forto hear him. And the Pharisees and Scribes murmured, saying, This man receiveth sinners,and eateth with them." (Luke 15:1,2)

But by what answer doth Christ repel their objections? Why, he saith, "Whatman of you, having an hundred sheep, if he lose one of them, doth not leave the ninetyand nine in the wilderness, and go after that which is lost until he find it?"Doth he not here, by the lost sheep, mean the poor Publican? Plenty of whom, whilehe preached this sermon, were there, as objects of the Pharisees" scorn; butof the pity and compassion of Jesus Christ! he did without doubt mean them. For,pray, what was the flock, and who Christ's sheep under the law, but the house andpeople of Israel? (Exo 34:30,31) So then, who could be the lost sheep of the houseof Israel, but such as was Matthew, James, Zaccheus, and their companions in their,and such like transgressions.

4. Besides, had not the Publican been of the Jews, how easy had it been for the Phariseesto have objected, that an impertinency was couched in that most excellent parableof the lost sheep? They might have said, We are offended, because thou receivestthe Publicans, and thou for vindication of thy practice, propoundest a parable oflost sheep; but they are the sinners of the house of Israel, and the Publicans arealiens and Gentiles. I say, How easily might they thus have objected? But they knewfull well, that the parable was pertinent, for that the Publicans were of the Jews,and not of the aliens. Yea, had they not been Jews, it cannot, it must not be thought,that Christ, in sum, should call them so; and yet he did do so, when he called themlost sheep.

Now that these Publicans were Jews, what follows, but that for this they were a greatdeal the more abominated of their brethren. And, as I have also hinted before, itis no marvel though they were; for a treacherous brother is worse than an open enemy.(Psa 55:12,13) For, if to be debauched in open and common transgressions is odious,how odious is it for a brother to be so? For a brother in nature and religion tobe so? I say again, if these things are intolerable, what shall we think of suchmen, as shall join to all this compliance with a foreign prince to rob the churchof God? Yea, that shall become a tenant, an officer, a man in power under them, toexact, force, and wring out of the hand of a brother his estate; yea, his bread andlivelihood. Add to all this, What shall we say to him that shall do for an enemyagainst a brother in a way of injury and wrong, more than in strictness of law theywere commanded by that same enemy to do? And yet all this they did, as both Johninsinuates, and Zaccheus confesses.[7]

The Pharisee therefore was not so good, but the Publican was as bad: Indeed, thePublican was a notorious wretch, one that had a way of transgressing by himself;one that could not be sufficiently condemned by the Jews, nor coupled with a vilerthan himself. 'Tis true, you find him here in the temple at prayer; not because heretained in his apostasy, conscience of the true religion, but God had awakened him,shewn him his sin, and bestowed upon him the grace of repentance, by which he wasnot only fetched back to the temple, and prayer, but to his God, and to the salvationof his soul.

The Pharisee, then, was a man of another complexion, and stood as to his own thoughtsof himself; yea, and in the thoughts of others also, upon the highest and betterground by far. The Publican was a notorious sinner; the Pharisee was a notoriousrighteous man. The Publican was a sinner out of the ordinary way of sinning; andthe Pharisee was a man for righteousness in a singular way also. The Publican pursuedhis villanies, and the Pharisee pursued his righteousness; and yet they both meetin the temple to pray. Yea, the Pharisee stuck to, and boasted in the law of God;but the Publican did forsake it, and hardened his heart against his way and people.

Thus diverse were they in their appearances; the Pharisee, very good; the Publican,very bad. But as to the law of God, which looked upon them with reference to thestate of their spirits, and the nature of their actions, by that they were both foundsinners; the Publican an open outside one, and the Pharisee a filthy inside one.This is evident, because the best of them was rejected, and the worst of them wasreceived to mercy. Mercy standeth not at the Publican's badness, nor is it enamouredwith the Pharisee's goodness: It suffereth not the law to take place on both, thoughit findeth them both in sin, but graciously embraceth the most unworthy, and leaveththe best to shift for himself. And good reason that both should be dealt with afterthis manner; to wit, that the word of grace should be justified upon the soul ofthe penitent, and that the other should stand or fall to that, which he had chosento be his master.

There are three things that follow upon this discourse.

[Conclusion.] 1. That the righteousness of man is not of any esteem with God, asto Justification. It is passed by as a thing of naughtiness, a thing not worth thetaking notice of. There was not so much as notice taken of the Pharisee's person,or prayer, because he came into the temple mantled up in his own good things.

[Conclusion.] 2. That the man that has nothing to commend him to God, but his owngood doings, shall never be in favour with him. This also is evident from the text:The Pharisee had his own righteousness, but had nothing else to commend him to God;and therefore could not by that obtain favour with God, but abode still a rejectedone, and in a state of condemnation.

[Conclusion.] 3. Wherefore, though we are bound by the law of charity to judge ofmen, according as in appearance they present themselves unto us: yet withal, to wit,though we do so judge, we must leave room for the judgment of God. Mercy may receivehim that we have doomed to hell, and justice may take hold on him, whom we have judgedto be bound up in the bundle of life. And both these things are apparent by the personsunder consideration.

We, like Joseph, are for setting of Manasseh before Ephraim; but God, like Jacob,puts his hands across, and lays his right hand upon the worst man's head, and hisleft hand upon the best, to the amazement and wonderment even of the best of men.(Gen 48:14)

[THE PHARISEE'S PRAYER.]

"Two men went up into the temple to pray; the one a Pharisee, and the othera Publican. The Pharisee stood and prayed thus with himself, God, I thank thee, thatI am not as other men are, extortioners, unjust, adulterers, or even as this Publican.I fast twice in the week, I give tithes of all that I possess."[8]

In these words many things are worth the noting. As,

FIRST. THE PHARISEE'S DEFINITION OF RIGHTEOUSNESS; the which standeth in two things:1. In negatives. 2. In positives.

In negatives; to wit, what a man that is righteous must not be: I am no extortioner,no unjust man, no adulterer, nor yet as this Publican.

In positives; to wit, what a man that is righteous must be: I fast twice a week,I give tithes of all that I possess, &c.

That righteousness standeth in negative and positive holiness is true; but that thePharisee's definition is, notwithstanding, false, will be manifest by and by. ButI will first treat of righteousness in the general, because the text leadeth me toit.

First then, A Man that is righteous, must have negative holiness; that is, he mustnot live in actual transgressions: He must not be an extortioner, unjust, an adulterer,or, as the Publican was. And this the apostle intends, when he saith, "Fleefornication (2 Tim 2:22), flee also youthful lusts (1 Cor 6:18), flee from idolatry"(1 Cor 10:14), and "Little children, keep yourselves from idols." (1 John5:21) For it is a vain thing to talk of righteousness, and that ourselves are righteous,when every observer shall find us in actual transgression. Yea, though a man shallmix his want of negative holiness, with some good actions, that will not make hima righteous man. As suppose, a man that is a swearer, a drunkard, an adulterer, orthe like, should, notwithstanding this, be open handed to the poor, be a greaterexecutor of justice in his place, be exact in his buying, selling, keep touch withhis promise and with his friend, or the like. These things, yea, many more such,cannot make him a righteous man; for the beginning of righteousness is yet wantingin him, which is this negative holiness: For except a man shall leave off to do evilhe cannot be a righteous man. Negative holiness is therefore of absolute necessityto make one in one's self a righteous man. This therefore condemns them, that countit sufficient if a man have some actions that in themselves, and by virtue of thecommand are good, to make him a righteous man, though negative holiness is wanting.This is as saying to the wicked, Thou art righteous, and a perverting of the rightway of the Lord. Negative holiness therefore must be in a man before he can be accountedrighteous.

Second. As negative holiness is required to declare one a righteous man; so alsopositive holiness must be joined therewith, or the man is unrighteous still. Forit is not what a man is not, but what a man does, that declares him a righteous man.Suppose a man be no thief, no liar, no unjust man; or, as the Pharisee saith, noextortioner, no adulterer, &c., this will not make him a righteous man. But theremust be joined to these, holy and good actions, before he can be declared a righteousman. Wherefore, as the apostle, when he pressed the Christians to righteousness,did put them first upon negative holiness, so he joineth thereto an exhortation topositive holiness; knowing, that where positive holiness is wanting, all the negativeholiness in the whole world cannot declare a man a righteous man. When thereforehe had said, "But thou, O man of God, flee these things," (sins and wickedness)he adds, "and follow after righteousness, godliness, faith, love, patience,meekness." (1 Tim 6:11) Here Timothy is exhorted to negative holiness, whenhe is bid to flee sin. Here also he is exhorted to positive holiness, when he isbid to follow after righteousness, &c., for righteousness can neither stand innegative nor positive holiness, as severed one from another. That man then, and thatman only, is, as to actions a righteous man, that hath left off to do evil, and hathlearnt to do well (Isa 1:16,17), that hath cast off the works of darkness, and puton the armour of light. Flee also youthful lusts, (said Paul,) but follow righteousness,faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Tim2:22)

The Pharisee therefore, as to the general description of righteousness, made hisdefinition right; but as to his person and personal righteousness, he made his definitionwrong. I do not mean, he defined his own righteousness wrong; but I mean, his definitionof true righteousness, which standeth in negative and positive holiness, he madeto stoop to justify his own righteousness, and therein he played the hypocrite inhis prayer: For although it is true righteousness, that standeth in negative andpositive holiness; yet that is not true righteousness, that standeth but in somepieces and ragged remnants of negative and positive righteousness. If then the Phariseewould in his definition of personal righteousness, have proved his own righteousnessto be good, he must have proved, that both his negative and positive holiness hadbeen universal: to wit, that he had left off to act in any wickedness, and that hehad given up himself to the duty enjoined in every commandment. For so the righteousman is described (Job 1:8), As it is also said of Zacharias and Elizabeth his wife,"they were both righteous before God, walking in all the commandments and ordinancesof the Lord blameless." (Luke 1:6) Here the perfection, that is, the universalityof their negative holiness is implied, and the universality of their positive holinessis expressed: They walked in all the commandments of the Lord; but that they couldnot do, if they had lived in any unrighteous thing or way. They walked in all blamelessly,that is, sincerely with upright hearts. The Pharisee's righteousness therefore, evenby his own implied definition of righteousness, was not good, as is manifest thesetwo ways.

1. His negative holiness was not universal.

2. His positive holiness was rather criminal[9] than moral.

1. His negative holiness was not universal. He saith indeed, he was not an extortioner,nor unjust, no adulterer, nor yet as this Publican: but now of these expressionsapart, nor all, if put together, do prove him to be perfect as to negative holiness;that is, they do not prove him, should it be granted, that he was as holy with thiskind of holiness, as himself of himself had testified. For, (1.) What though he wasno extortioner, he might yet be a covetous man. (Luke 16:14)

(2.) What though, as to dealing, he was not unjust to others, yet he wanted honestyto do justice to his own soul. (Luke 16:15)

(3.) What, though he was free from the act of adultery, he might yet be made guiltyby an adulterous eye, against which the Pharisee did not watch, of which the Phariseedid not take cognizance. (Matt 5:28)

(4.) What, though he was not like the Publican, yet he was like, yea, was a downrighthypocrite; he wanted in those things wherein he boasted himself, sincerity; but withoutsincerity no action can be good, or accounted of God as righteous. The Pharisee therefore,notwithstanding his boasts, was deficient in his righteousness, though he would fainhave shrouded it under the right definition thereof.

2. Nor doth his positive holiness help him at all, forasmuch as it is grounded mostly,if not altogether, in ceremonial holiness. Nay, I will recollect myself, it was groundedpartly in ceremonial, and partly in superstitious holiness, if there be such a thingas superstitious holiness in the world, this paying of tithes was ceremonial, suchas came in and went out with the typical priesthood. But what is that to positiveholiness, when it was but a small pittance by the by. Had the Pharisee argued plainlyand honestly; I mean, had he so dealt with that law, by which now he sought to bejustified, he should have brought forth positive righteousness in morals, and shouldhave said and proved it too, that, as he was no wicked man with reference to theact of wickedness, he was indeed a righteous man in acts of moral virtues. He should,I say, have proved himself a true lover of God, no superstitious one, but a sincereworshipper of him; for this is contained in the first table (Exo 20), and is so insum expounded by the Lord Christ himself. (Mark 12:30) He should also in the nextplace have proved himself truly kind, compassionate, liberal, and full of love andcharity to his neighbour; for that is the sum of the second table, as our Lord alsodoth expound it, saying, "Thou shalt love thy neighbour as thyself." (Mark12:31)

True, he says, he did them no hurt; but did he do them good? To do no hurt is onething; and to do good, is another; and it is possible for a man to do neither hurtnor good to his neighbour. What then, Is he a righteous man because he hath donehim no hurt? No verily; unless, to his power, he hath also done him good.

It is therefore a very fallacious and deceitful arguing of the Pharisee, thus tospeak before God in his prayer: I am righteous, because I have not hurt my neighbour,and because I have acted in ceremonial duties. Nor will that help him at all to say,he gave TITHES of all that he possessed. It had been more modest to say, that hehad paid them; for they, being commanded, were a due debt; nor could they go beforeGod for a free gift, because by the commandment they were made a payment; but proudmen and hypocrites, love so to word it both with God and man, as at least to imply,that they are more forward to do, than God's commandment is to require them to do.

The second part of his positive holiness was superstitious; for God hath appointedno such set fasts, neither more nor less, but just twice a week: I fast twice a week.Ay, but who did command thee to do so;[10] commanded to fast when occasion requiredif thou wast, but that thou shouldest have any occasion to do so as thou doest, otherthan by thy being put upon it by a superstitious and erroneous conscience, doth not,nor canst thou make to appear. This part therefore of this positive righteousness,was positive superstition, an abuse of God's law, and a gratification of thy ownerroneous conscience. Hitherto therefore, thou art defective in thy so seeminglybrave and glorious righteousness.

Yet this let me say in commendation of the Pharisee: In my conscience he was betterthan many of our English Christians; for many of them are so far off from being atall partakers of positive righteousness, that all their ministers, bibles, good books,good sermons, nor yet God's judgments, can persuade them to become so much as negativelyholy, that is, to leave off evil.

SECOND.—The second thing that I take notice of in this prayer of the Pharisee, is,HIS MANNER OF DELIVERY, as he stood praying in the temple. "God, I thank thee[said he] that I am not as other men are." He seemed to be at this time, inmore than an ordinary frame, while now he stood in the presence of the divine majesty:for a prayer made up of praise, is a prayer of the highest order, and is most likethe way of them that are now in a state beyond prayer. Praise is the work of heaven;but we see here, that an hypocrite may get into that vein, even while an hypocrite,and while on earth below. Nor do I think that this prayer of his was a premeditatedstinted form, but a prayer extempore, made on a sudden, according to what he felt,thought, or understood of himself.

Here therefore, we may see, that even prayer, as well as other acts of religiousworship, may be performed in great hypocrisy; although, I think, that to performprayer in hypocrisy, is one of the most daring sins that are committed by the sonsof men. For by prayer, above all duties, is our most direct, and immediate personalapproach into the presence of God: and as there is an uttering of things before him,especially a giving of him thanks for things received, or a begging, that such andsuch things might be bestowed upon me. But now to do these things in hypocrisy, and'tis easy to do them so, when we go up into the temple to pray, must needs be intolerablewickedness, and it argueth infinite patience in God, that he should let such as doso, arise alive from their knees, or that he should suffer them to go away from theplace where they stand, without some token or mark of his wrath upon them. I alsoobserve, That this extempore prayer of the Pharisee, was performed by himself, orin the strength of his own natural parts; for so the text implieth, "The Pharisee,"saith the text, "stood and prayed thus with himself," with himself, orby himself, and may signify, either that he spoke softly, or that he made this prayerby reason of his natural parts. "I will pray with the Spirit," said Paul.(1 Cor 14:15) The Pharisee prayed with himself, said Christ. It is at this day wonderfulcommon, for men to pray extempore also. To pray by a book, by a premeditated setform, is now out of fashion. He is counted no body now, that cannot at any time,at a minute's warning, make a prayer of half an hour long.

I am not against extempore prayer, for I believe it to be the best kind of praying;but yet I am jealous, that there are a great many such prayers made, especially inpulpits and public meetings, without the breathing of the Holy Ghost in them: Forif a Pharisee of old could do so, Why may not a Pharisee do the same now? Wit, andreason, and notion is now screwed up to a very great height; nor do men want words,or fancies, or pride, to make them do this thing. Great is the formality of religionthis day, and little the power thereof. Now where there is a great form and littlepower, and such there was also among the Jews, in the time of our Saviour Jesus Christ,there men are most strangely under the temptation to be hypocrites; for nothing dothso properly and directly oppose hypocrisy, as the power and glory of the things weprofess. And so on the contrary, nothing is a greater temptation to hypocrisy, thana form of knowledge of things without the savour thereof. Nor can much of the powerand savour of the things of the gospel be seen at this day upon professors, I speaknot now of all, if their notions and conversations be compared together. How proud,how covetous, how like the world in garb and guise, in words and actions, are mostof the great professors of this our day! But when they come to divine worship, especiallyto pray, by their words and carriages there, one would almost judge them to be angelsin heaven. But such things must be done in hypocrisy, as also the Pharisee's were.

The Pharisee stood and prayed THUS WITH HIMSELF.

And, in that it is said, "he prayed with himself"; it may signify, thathe went in his prayer no further than his sense and reason, feeling and carnal apprehensionswent. True, Christian prayer ofttimes leaves sense and reason, feeling, and carnalapprehensions behind it, and it goeth forth with faith, hope, and desires to knowwhat at present we are ignorant of, and that unto which our sense, feeling, reason,&c., are strangers. The apostle indeed doth say, "I will pray with the understanding"(1 Cor 14:15), but then it must be taken for an understanding spiritually enlightened.I say, it must be so understood, because the natural understanding, properly as such,receiveth not the things of the Spirit of God when offered, and therefore cannotpray for them; for they to such, are foolish things. (1 Cor 2:14)

Now a spiritually enlightened understanding may be officious in prayer these ways.

1. As it has received conviction of the truth of the being of the things that areof the Spirit of God; For to receive conviction of the truth and being of such things,comes from the Spirit of God, not from the law, sense, or reason. (1 Cor 2:10-12)Now the understanding having, by the Holy Ghost, received conviction of the truthof the being of such things, draweth out the heart to cry in prayer to God for them.Therefore he saith, he would pray with the understanding.

2. A spiritually enlightened understanding, hath also received by the Holy Ghost,conviction of the excellency and glory of the things that are of the Spirit of God,and so enflameth the heart with more fervent desires in this duty of prayer; forthere is a supernatural excellency in the things that are of the Spirit; "Butif the ministration of death, [to which the Pharisee adhered] written and engravenin stones, was glorious, so that the children of Israel could not stedfastly beholdthe face of Moses for the glory of his countenance; which glory was to be done away:How shall not the ministration of the Spirit be rather glorious. For if the ministrationof condemnation be glory, much more doth the ministration of righteousness exceedin glory. For even that which was made glorious had no glory in this respect, byreason of the glory that excelleth." (2 Cor 3:7- 10) And the Spirit of God sheweth,at best, some things of that excellent glory of them to the understanding that itenlighteneth. (Eph 1:17-19)

3. The spiritually enlightened understanding hath also thereby received knowledge,that these excellent supernatural things of the Spirit, are given by covenant inChrist to those that love God, that are beloved of him. "Now we have received,[says Paul] not the Spirit of the world, [that the Pharisee had] but the Spirit whichis of God, that we might know the things that are freely given to us of God."(1 Cor 2:12) And this knowledge, that the things of the Spirit of God are freelygiven to us of God, puts yet a greater edge, more vigour, and yet further confidenceinto the heart to ask for what is mine by gift, by a free gift of God in his Son.[11]But all these things the poor Pharisee was an utter stranger to; he knew not theSpirit, nor the things of the Spirit, and therefore must neglect faith, judgment,and the love of God (Matt 23:23, Luke 11:42), and follow himself, and himself only,as to his sense, feeling, reason, and carnal imagination in prayer.

He stood and prayed thus WITH HIMSELF. He prayed thus, talking to himself; for soalso it may, I think, be understood. It is said of the unjust judge, "he saidwithin himself, Though I fear not God, nor regard man," &c. (Luke 18:4)That is, he said it to himself. So the Pharisee is said to pray with himself. Godand the Pharisee were not together, there was only the Pharisee and himself. Paulknew not what to pray for without the Holy Ghost joined himself with him, spake withhim and helped him with groans unutterable. But the Pharisee had no need of that,it was enough that HE and HIMSELF were together at this work; for he thought withoutdoubting that he and himself together could do. How many times have I heard ancientmen, and ancient women, at it, with themselves, when all alone in some private room,or in some solitary path; and in their chat, they have been sometimes reasoning,sometimes chiding, sometimes pleading, sometimes praying, and sometimes singing;but yet all has been done by themselves when all alone: But yet so done, as one thathas not seen them, must needs have concluded, that they were talking, singing, andpraying with company, when all that they said, they did it with themselves, and hadneither auditor nor regarder.

So the Pharisee was at it with himself, he and himself performed, at this time, theduty of prayer. Now I observe, that usually when men do speak to, or with themselves,they greatly strive to please themselves: Therefore it is said, there is a man, That"flattereth himself in his own eyes, until his iniquity be found to be hateful."(Psa 36:2) He flattereth himself in his own way, according as his sense and carnalreason dictates to him; and he might do it as well in prayer, as in any other way.Some men will so hear sermons, and apply them that they may please themselves: Andsome men will pray, but will refuse such words and thoughts in prayer as will notplease themselves.

Oh, how many men speak all that they speak in prayer, rather to themselves, or totheir auditory, than to God that dwelleth in heaven! And this I take to be the manner,I mean something of the manner of the Pharisee's praying. Indeed, he made mentionof God, as also others do; but he prayed with himself to himself, in his own spirit,and to his own pleasing, as the matter of his prayer doth manifest. For was it notpleasant to this hypocrite, think you, to speak thus well of himself at this time?doubtless it was. Also children and fools are of the same temper with hypocritesas to this; they also love without ground, as the Pharisee, to flatter themselvesin their own eyes. But not he that commendeth himself is approved.

God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers,or even as this Publican, &c.

Thus he begins his prayer; and it is, as was hinted before, a prayer of the higheststrain. For to make a prayer all of thanksgiving, and to urge in that prayer, thecause of that thanksgiving, is the highest manner of praying, and seems to be donein the strongest faith, &c., in the greatest sense of things. And such was thePharisee's prayer, only he wanted substantial ground for his thanksgiving; to wit,he wanted proof of that he said, "he was not as other men were," excepthe had meant, as he did not, that he was even of the worst sort of men: For eventhe best of men by nature, and the worst, are all alike. "What, then? are webetter than they?" said Paul, "No, in no wise." (Rom 3:9) So then,he failed in the ground of his thankfulness, and therefore his thankfulness was groundedon an untruth, and so became feigned, and self-flattering, and could not be acceptablewith the God of heaven.

Besides, in this high prayer of the Pharisee, he fathered that upon God which hecould by no means own; to wit, that his being so good as he thought himself to be,was through distinguishing love and favour of God, "God, I thank thee, thatI am not as other men are." I thank thee, that thou hast made me better thanothers. I thank thee that my condition is so good, and that I am so far advancedabove my neighbour.

THERE ARE SEVERAL THINGS FLOW FROM THIS PRAYER OF THE PHARISEE, THAT ARE WORTH OUROBSERVATION. As,

First, That the Pharisees and hypocrites, do not love to count themselves sinners,when they stand before God. They choose rather to commend themselves before him forvirtuous and holy persons, sometimes saying, and oftener thinking, that they aremore righteous than others. Yea, it seems by the word, to be natural, hereditary,and so common for hypocrites to trust to themselves that they are righteous, andthen to condemn others; this is the foundation upon which this very parable is built:"He spake this parable, [saith Luke] unto certain which trusted in themselvesthat they were righteous"; or that they were so, "and despised others."(verse 9)

I say, hypocrites love not to think of their sins, when they stand in the presenceof God; but rather to muster up, and to present him with their several good deeds,and to venture a standing or falling by them.

Second, This carriage of the Pharisee before God informs us, that moral virtues,and the ground of them, which is the law, if trusted to, blinds the mind of man,that he cannot for them perceive the way to happiness. While Moses is read, and hislaw, and the righteousness thereof trusted to, the vail is upon their heart. "Foruntil this day, [said Paul] remaineth the same vail untaken away in the reading ofthe old testament, which vail is done away in Christ. But even unto this day, whenMoses is read, the vail is upon their heart." (2 Cor 3:14,15) And this is thereason that so many moral men, that are adorned with civil and moral righteousness,are yet so ignorant of themselves, and the way of life by Christ.

The law of works, and the righteousness of the flesh, which is

the righteousness of the law, blinds their minds, shuts up their eyes, and causeththem to miss of the righteousness that they are so hotly in the pursuit of. Theirminds were blinded, saith the text: Whose minds? Why those that adhered to, thatstood by, and that sought righteousness of the law. Now,

The Pharisee was such an one, he rested in the law, he made his boasts of God, andtrusted to himself that he was righteous; And all this proceeded of that blindnessand ignorance that the law had possessed his mind withal; for it is not granted tothe law to be the ministration of life and light, but to be the ministration of death,when it speaks; and of darkness, when trusted unto, that the Son of God might havethe pre-eminence in all things: Therefore 'tis said, "When the heart shall turnto him, the vail shall be taken away." (2 Cor 3:16)

Third, We may see by this prayer, the strength of vain confidence; it will emboldena man to stand in a lie before God; it will embolden a man to trust to himself andto what he hath done; yea, to plead his own goodness instead of God's mercy beforehim. For the Pharisee was not only a man that justified himself before men, but onethat justified himself before God. And what was the cause of his so justifying ofhimself before God; but that vain confidence that he had in himself and his works,which were both a cheat and a lie to himself. But, I say, the boldness of the manwas wonderful, for he stood to the lie that was in his right hand, and pleaded thegoodness of it before him. But, besides these things, there are four things morethat are couched in this prayer of the Pharisee.

Fourth, By this prayer the Pharisee doth appropriate to himself conversion, he challengethit to himself and to his fellows. I am not, saith he, as other men; that is, in unconversion,in a state of sin, wrath, and death. And this must be his meaning; for the religionof the Pharisee was not grounded upon any particular natural privilege. I mean notsingly, not only upon that, but upon a falling in with those principles, notions,opinions, decrees, traditions, and doctrines that they taught distinct from the trueand holy doctrines of the prophets. And they made to themselves disciples by suchdoctrine, men, that they could captivate by those principles, laws, doctrines, andtraditions: And therefore such are said to be of the sect of the Pharisees; thatis, the scholars, and disciples of them, converted to them and to their doctrine.Oh! it is easy for souls to appropriate conversion to themselves, that know not whatconversion is. It is easy, I say, for men to lay conversion to God, on a legal, orceremonial, or delusive bottom, on such a bottom that will sink under the burdenthat is laid upon it; on such a bottom that will not stand when it is brought underthe touch-stone of God, nor against the rain, wind, and floods that are ordainedto put it to the trial, whether it is true or false. The Pharisee here stands upona supposed conversion to God; "I am not as other men"; but both he, andhis conversion are rejected by the sequel of the parable: "That which is highlyesteemed among men is abomination in the sight of God." (Luke 16:15) That is,that conversion, that men, as men, flatter themselves that they have, is such. Butthe Pharisee will be a converted man, he will have more to shew for heaven than hisneighbour, "I am not as other men are"; to wit, in a state of sin and condemnation,but in a state of conversion and salvation. But see how grievously this sect, thisreligion beguiled men. It made them two-fold worse the children of hell than theywere before: And than their teachers were (Matt 23:15), that is, their doctrine begatsuch blindness, such vain confidence, and groundless boldness in their disciples,as to involve them in that conceit of conversion that was false, and so if trustedto, damnable.

Fifth, By these words, we find the Pharisee, not only appropriating conversion tohimself, but rejoicing in that conversion: "God, I thank thee," saith he,"that I am not as other men"; which saying of his, gives us to see thathe gloried in his conversion; he made no doubt at all of his state, but lived inthe joy of the safety that he supposed his soul by his conversion to be in. Oh! thanksto God, says he, I am not in the state of sin, death, and damnation, as the unjust,and this Publican is. But a strong delusion! to trust to the spider's web, and tothink, that a few of the most fine of the works of the flesh, would be sufficientto bear up the soul in, at, and under the judgment of God. "There is a generationthat are pure in their own eyes, and yet is not washed from their filthiness."(Prov 30:12) This text can be so fitly applied to none, as to the Pharisee, and tothose that tread in the Pharisee's steps, and that are swallowed up with is conceits,and with the glory of his own righteousness.

So again, "There is a way [a way to heaven] which seemeth right unto a man,but the end thereof are the ways of death," (Prov 14:12) This also is fulfilledin these kind of men; at the end of their way is death and hell, notwithstandingtheir confidence in the goodness of their state.

Again, "There is that maketh himself rich, yet hath nothing." (Prov 13:7)What can be more plain from all these texts, than that some men, that are out ofthe way think themselves in it; and that some men think themselves clean that areyet in their filthiness; and that think themselves rich for the next world, and yetare poor, and miserable, and wretched, and blind, and naked.[12] Thus the poor, blind,naked, hypocritical Pharisee thought of himself, when God threatened to abase him:Yea, he thought himself thus, and joyed therein, when indeed he was going down tothe chambers of death.

Sixth, by these words, the Pharisee seems to put the goodness of his condition uponthe goodness of God. I am not as other men are, and I thank God for it. God, saithhe, I thank thee that I am not as other men are. He thanked God when God had donenothing for him. He thanked God, when the way that he was in was not of Gods prescribing,but of his own inventing. So the persecutor thanks God that he was put into thatway of roguery that the devil had put him into, when he fell to rending and tearingof the church of God: "Whose possessors slay them, [saith the prophet,] andhold themselves not guilty: and they that sell them say, Blessed be the Lord, forI am rich." (Zech 11:5) I remember that Luther used to say, "In the nameof God begins all mischief." All must be fathered upon God: the Pharisee's conversionmust be fathered upon God; the right or rather the villany of the outrageous persecutionagainst God's people, must be fathered upon God. God, "I thank thee," andblessed be God, must be the burthen of the heretic's song. So again, the free-willer,he will ascribe all to God; the quaker, the ranter, the socinian, &c. will ascribeall to God. "God, I thank thee," is in every man's mouth, and must be entailedto every error, delusion, and damnable doctrine that is in the world: But the nameof God, and their doctrine, worship, and way, hangeth together, much as doth it andthe Pharisee's doctrine; that is to say, nothing at all; for God hath not proposedtheir principles, nor doth he own them, nor hath he commanded them, nor doth he conveyby them the least grace or mercy to them; but rather rejecteth them, and holdeththem for his enemies, and for the destroyers of the world.

Seventh, We come in the next place to the ground of all this; and that is, to whatthe Pharisee had attained. To wit, that he was no extortioner, no unjust man, noadulterer, nor even as this Publican, and for that he fasted twice a week, and paidtithes of all that he possessed. So that you see he pretendeth to a double foundationfor his salvation, a moral and a ceremonial one; but both very lean, weak, and feeble:For the first of his foundations, what is it more, if all be true that he saith,but a being removed a few inches from the vilest men in their vilest actions, a veryslender matter to build my confidence for heaven upon.

And for the second part of his ground for life, what is it but a couple of ceremonies,if so good. The first is questioned as a thing not founded in God's law; and thesecond is such, as is of the remotest sort of ceremonies, that teach and preach theLord Jesus. But suppose them to be the best, and his conformity to them the thoroughest,they never were ordained to get to heaven by, and so are become but a sandy foundation.But anything will serve some men for a foundation and support for their souls, andto build their hopes of heaven upon. I am not a drunkard, says one, nor a liar, nora swearer, nor a thief, and therefore, I thank God, I have hopes of heaven and glory.I am not an extortioner, nor an adulterer, nor unjust, nor yet as this Publican;and therefore do hope I shall go to heaven. Alas! poor men! will your being furnishedwith these things, save you from the thundering claps and vehement batteries, thatthe wrath of God will make upon sin and sinners in the day that shall burn like anoven? No, no, nothing at that day can shroud a man from the hot rebukes of that vengeance,but the very righteousness of God, which is not the righteousness of the law, howeverchristened, named, or garnished with all those gew- gaws that men's heads and fanciescan invent, for that is but the righteousness of man.

[MAN'S RIGHTEOUSNESS REJECTED, AND THE IMPUTED RIGHTEOUSNESS OF CHRIST ALONE TO BERELIED ON FOR JUSTIFICATION.]

But, O thou blind Pharisee, since thou art so confident that thy state is good, andthy righteousness is that that will stand, when it shall be tried with fire (1 Cor3:13), let me now reason with thee of righteousness. My terror shall not make theeafraid; I am not God, but a man as thou art, we both are formed out of the clay.

First, Prithee when didst thou begin to be righteous? Was it before or after thouhadst been a sinner? Not afore, I dare say; but if after, then the sins that thoupollutedst thyself withal before, have made thee uncapable of acting legal righteousness.For sin, where it is, pollutes, defiles, and makes vile the whole man; thereforethou canst not by after acts of obedience make thyself just in the sight of thatGod thou pretended now to stand praying unto. Indeed, thou mayest cover thy dirt,and paint thy sepulchre; for that acts of after obedience will do, though sin hasgone before. But Pharisee, God can see through the white of this wall, even to thedirt that is within: God also can see through the paint and garnish of thy beauteoussepulchre, to the dead men's bones that are within; nor can any of thy most holyduties, nor all, when put together, blind the eye of the all-seeing majesty frombeholding all the uncleanness of thy soul.[13] (Matt 23:27) Stand not therefore sostoutly to it, now thou art before God; sin is with thee, and judgment and justiceis before him. It becomes thee, therefore, rather to despise and abhor this lifeof thy hand, and to count all thy doings but dross and dung, and to be content tobe justified with another's righteousness instead of thine own. This is the way tobe secured. I say, blind Pharisee, this is the way to be secured from the wrath whichis to come.

There is nothing more certain than this, that as to justification from the curseof the law, God has rejected man's righteousness, for the weakness and unprofitablenessthereof; and hath accepted in the room of that glorious righteousness of his Son;because indeed, that, and that only, is universal, perfect, and equal with his justiceand holiness. This is in a manner the contents of the whole bible, and thereforemust needs be most certainly true. Now then, Mr. Pharisee, methinks, what if thoudidst this, and that while thou art at thy prayers; to wit, cast in they mind whatdoth God love most, and the resolve will be at hand. The BEST righteousness, surelythe BEST righteousness; for that thy reason will tell thee: This done, even whilethou art at thy devotion, ask thyself again, But WHO has the best righteousness?And that resolve will be at hand also; to wit, he that in person is equal with God;and that is his Son Jesus Christ. He that is separate from sinners, and made higherthan the heavens; and that is his Son Jesus Christ. He that did no sin, nor had anyguile found in his mouth; and there never was any such HE in all the world but theSon of God, Jesus Christ.

Now Pharisee, when thou hast done this, then as thou art in thy devotion, ask again,But what is this best righteousness, the righteousness of Christ, to do? And theanswer will be ready. It is to be made by an act of the sovereign grace of God overto the sinner, that shall dare to trust thereto for justification from the curseof the law. He is made unto us of God, righteousness. (1 Cor 1:30) "He hathmade him to be sin for us, who knew no sin, that we might be made the righteousnessof God in him." (2 Cor 5:21) "For Christ is the end of the law for righteousnessto every one that believeth." (Rom 10:4)

This done, and concluded on, then turn again Pharisee, and say thus with thyself;Is it most safe for me to trust in this righteousness of God? This righteousnessof God-man, this righteousness of Christ? Certainly it is. Since, by the text, itis counted the best, and that which best pleaseth God; since it is that which Godhath appointed, that sinners shall be justified withal. For in the Lord have we righteousnessif we believe: And, in the Lord we are justified, and do glory. (Isa 45:24,25)

Nay Pharisee, suppose thine own righteousness should be as long, as broad, as high,as deep, as perfect, as good, even every way as good, as the righteousness of Christ.Yet since God has chosen by Christ, to reconcile us to himself, canst thou attemptto seek by thine own righteousness to reconcile thyself to God, and not be guiltyof attempting, at least, to confront this righteousness of Christ before God. Yea,to dare with it, yea, to challenge by it, acceptance of thy person contrary to God'sdesign.

Suppose, that when the king has chosen one to be judge in the land, and has determinedthat he shall be judge in all cases, and that by his verdict every man's judgmentshall stand. I say, suppose, after this another should arise, and of his own headresolve to do his own business himself. Now, though he should be every whit as ableas the judge of the king's appointing to do it; yea, and suppose he should do itas justly and righteously too, yet his making of himself a judge, would be an affrontto the king, and an act of rebellion, and so a transgression worthy of punishment.

Why Pharisee, God hath appointed, that by the righteousness of his Son, and by thatrighteousness only, men shall be justified in his sight from the curse of the law.Wherefore, take heed, and at thy peril, whatever thy righteousness is, confront notthe righteousness of Christ therewith. I say, bring it not in, let it not plead forthee at the bar of God, nor do thou plead for that in his court of justice; for thoucanst not do that and be innocent. If he trusts to his righteousness, he hath sinned,says Ezekiel. Mark the text, "When I shall say to the righteous, that he shallsurely live; if he trust to his own righteousness, and commit iniquity, all his righteousnessesshall not be remembered: but for his iniquity that he hath committed, he shall diefor it." (Chron 33:13)

Observer a few things from this text, and they are these that follow.

First, Here is a righteous man; a man, with whom we do not hear that the God of heavenfinds fault.

Secondly, Here is a promise made to this man, that "he shall surely live";but on THIS condition, that he trusts not to his own righteousness. Whence it ismanifest, that the promise of life to this righteous man, is not for the sake ofhis righteousness, but for the sake of something else, to wit, the righteousnessof Christ.

1. Not for the sake of his own righteousness. This is evident, because we are admitted,yea, commanded, to trust in the righteousness that saveth us. The righteousness ofGod is unto all, and upon all that believe; that is, trust in it, and trust to itfor justification. Now therefore, if thy righteousness, when most perfect, couldsave thee, thou mightest, yea oughtest most boldly to trust therein. But since thouart forbidden to trust to it, it is evident it cannot save, nor is it for the sakeof that, that the righteous man is saved. (Rom 3:21, 22)

2. But for the sake of something else; to wit, for the sake of the righteousnessof Christ, whom God hath set forth to be a propitiation through faith in his blood,to declare his righteousness for the remission of sins that are past, through theforbearance of God. "To declare, I say, at this time his righteousness, thathe might be just, and the justifier of him that believeth in Jesus." (Rom 3:26)See also Philippians 3:7-9.

"If he trusts to his own righteousness, and commit iniquity, all his righteousnessshall not be remembered; but for his iniquity that he hath committed [in trustingto his own righteousness] he shall die for it."

Note hence further.

1. That there is more virtue in one sin to destroy, than in all thy righteousnessto save thee alive. If he trust, if he trust never so little, if he do at all trustto his own righteousness, all his righteousness shall be forgotten; and by, and for,and in, the sin that he hath committed in trusting to it, he shall die.

2. Take notice also, that there are more damnable sins than those that are againstthe moral law. By which of the ten commandments is trusting to our own righteousnessforbidden? Yet it is a sin. It is a sin therefore forbidden by the gospel, and isincluded, lurketh close in, yea, is the, or a root of unbelief itself; "He thatbelieveth not shall be damned." But he that trusteth in his own righteousnessdoth not believe, neither in the truth or sufficiency of the righteousness of Christto save him, therefore he shall be damned.

But how is it manifest, that he that trusteth to his own righteousness, doth it througha doubt, or unbelief of the truth or sufficiency of the righteousness of Christ?

I answer, Because, even because he trusteth to his own. A man will never willinglychoose to trust to the worst of helps, when he believes there is a better as near,and to be had as soon, and that too, upon as easy, if not more easy terms. If hethat trusteth to his own righteousness for life, did believe, that there is indeedsuch a thing as the righteousness of Christ to justify; and that this righteousnessof Christ has in it ALL sufficiency to do that blessed work, be sure he would choosethat, thereon to lay, lean, and venture his soul, that he saw was the best, and mostsufficient to save; especially when he saw also, (and see that he must, when he seesthe righteousness of Christ) to wit, that that is to be obtained as soon, becauseas near, and to be had on as easy terms; nay, upon easier than may man's own righteousness.I say, he would sooner choose it, because of the weight of salvation, of the worthof salvation, and of the fearful sorrow, that to eternity will overtake him, thatin this thing shall miscarry. It is for heaven, it is to escape hell, wrath, anddamnation, saith the soul; and therefore I will, I must, I dare not but choose that,and that only, that I believe to be the best and most sufficient help in so greata concern, as soul-concern is. So then he that trusteth to his own righteousness,does it of unbelief of the sufficiency of the righteousness of Christ to save him.

Wherefore this sin of trusting to his own righteousness is a most high and damningtransgression: because it contemneth the righteousness of Christ, which is the onlyrighteousness that is sufficient to save from the curse of the law. It also disalloweththe design of heaven, and the excellency of the mystery of the wisdom of God, indesigning this way of salvation for man. What shall I say, It also seeketh to robGod of the honour of the salvation of man. It seeketh to take the crown from thehead of Christ, and to set it upon the hypocrite's head; therefore, no marvel, thatthis one sin be of that weight, virtue and power, as to sink that man and his righteousnessinto hell, that leaneth thereon, or that trusteth unto it.

But Pharisee, I need not talk thus unto thee, for thou art not the man that haththat righteousness, that God findeth not fault withal; nor is it to be found, butwith him that is ordained to be the Saviour of mankind; nor is there any such onebesides Jesus, who is called Christ. Thy righteousness is a poor pittance, a serap:nay, not so good as a serap of righteousness. Thine own confession makes thee partialin the law; for here, in the midst of thy boasts, thou hast not, because thou canstnot say, thou hast fulfilled all righteousness. What madness then has brought theeinto the temple, there in audacious manner to stand and vaunt before God; saying,"God, I thank thee, I am not as other men are."

Dost thou not know, that he that breaks one, breaks all the commandments of God;and consequently, that he that keeps not all, keeps none at all of the commandmentsof God. Say I this of myself? saith not the scriptures the same? "For whosoevershall keep the whole law, and yet offend in one point, he is guilty of all."(James 2:10) Be confounded then, be confounded.

Dost thou know the God with whom now thou hast to do? He is a God that cannot, no,that cannot, as he is just, accept of an half righteousness for a whole; nor of alame righteousness for a sound; nor of a sick righteousness for a well and healthyone. (Mal 1:8) And if so, how should he then accept of that which is not righteousness?I say, how should he accept of that which is none at all, save an hypocritical andfeigned one, for thine is only such. And if Christ said, when you have done all,say, "We are unprofitable," How camest thou to say before thou hadst doneone thing well, I am better, more righteous than other men?

Didst thou believe, when thou saidst it, That God knew thy heart? Hadst thou saidthis to the Publican, it had been a high and rampant expression; but to say thisbefore God, to the face of God, when he knew that thou wast vile, and a sinner fromthe womb, and from the conception, spoils all. It was spoken to put a check to thyarrogancy, when Christ said, "Ye are they which justify yourselves before me;but God knoweth your hearts." (Luke 16:15)

Hast thou taken notice of this, that God judgeth the fruit by the heart from whenceit comes? "A good man out of the good treasure of his heart bringeth forth thatwhich is good; and an evil man out of the evil treasure of his heart bringeth forththat which is evil." (Luke 6:45) Nor can it be otherwise concluded, but thatthou art an evil man, and so that all thy supposed good is nought but badness. Forthat thou hast made it to stand in the room of Jesus, and hast dared to commend thyselfto the living God thereby: For thou hast trusted in thy shadow of righteousness,and committed iniquity. Thy sin hath melted away thy righteousness, and turned itto nothing but dross; or, if you will, to the early dew, like to which it goeth away,and so can by no means do thee good, when thou shalt stand in need of salvation andeternal life of God.

But further, thou sayest thou art righteous, but they are but vain words. Knowestthou not that thy zeal, which is the life of thy righteousness, is preposterous inmany things. What else means thy madness, and the rage thereof, against men as goodas thyself. True, thy being ignorant that they are good, may save thee from the commissionof the sin that is unpardonable, but it will never keep thee from spot in God's sight,but will make both thee and thy righteousness culpable.

Paul, who was once as brave a Pharisee as thou canst be, calleth much of that zeal,which he in that estate was possessed with, and lived in the exercise of, madness;yea, exceeding madness (Acts 26:9-11, Phil 3:5,6), and of the same sort is much ofthine, and it must be so; for a lawyer, a man for the law, and that resteth in it,must be a persecutor; yea, a persecutor of righteous men, and that of zeal to God;because by the law is begat, through the weakness that it meeteth with in thee, sourness,bitterness of spirit, and anger against him that rightfully condemneth thee of folly,for choosing to trust to thine own righteousness, when a better is provided of Godto save us. (Gal 4:28-31) Thy righteousness therefore is deficient; yea, thy zealfor the law, and the men of the law, has joined madness with thy moral virtues, andmade thy righteousness unrighteousness; How then canst thou be upright before theLord?

Further, Has not the pride of thy spirit in this hot-headed zeal for thy Pharisaicalnotions, run thee upon thinking that thou art able to do more than God hath enjoinedthee, and so able to make thyself more righteous, than God requireth thou shouldestbe. What else is the use of thy adding of laws to God's laws, precepts to God's precepts,and traditions to God's appointments? (Mark 7:8) Nay, hast thou not by thus doing,condemned the law of want of perfection, and so the God that gave it, of want ofwisdom, and faithfulness to himself and thee?

Nay, I say again, hath not thy thus doing charged God with being ignorant of knowing,what rules there needed to be imposed on his creatures to make their obedience complete?And doth not this apish madness of thine intimate, moreover, that if thou hadst notstept in with the bundle of thy traditions, righteousness had been imperfect, notthrough man's weakness, but through impediment in God, or in his ministering rulesof righteousness unto us.

Now, when thou hast thought on these things fairly, answer thyself in these few questions:Is not this arrogancy? Is not this blasphemy? Is not this to condemn God, that thoumightest be righteous? And dost thou think, this is, indeed, the way to be righteous?

But again, what means thy preferring of thine own rules, laws, statues, ordinancesand appointments, before the rules, laws, statutes and appointments of God? Thinkestthou this to be right? Whither will thy zeal, thy pride, and thy folly carry thee?Is there more reason, more equity, more holiness in thy traditions, than in the holy,and just, and good commandments of God? (Rom 7:12) Why then, I say, dost thou rejectthe commandment of God, to keep thine own tradition? Yea, Why dost thou rage, andrail, and cry out when men keep not thy law, or the rule of thine order, and traditionof thine elders; and yet shut thine eyes, or wink with them, when thou thyself shaltlive in the breach of the law of God? Yea, why wilt thou condemn men, when they keepnot thy law, but study for an excuse, yea, plead for them that live in the breachof God's (Mark 7:10-13) Will this go for righteousness in the day of God Almighty?Nay rather, will not this, like a millstone about thy neck, drown thee in the deepsof hell? Oh, the blindness, the madness, the pride, and spite, that dwells in thehearts of these pretended righteous men.

Again, What kind of righteousness of thine, is this, that standeth in a misplacing,and so consequently in a misesteeming of God's commands? Some thou settest too high,and some too low; as in the text, thou hast set a ceremony above faith, above love,and above hope in the mercy of God: When, as it is evident, the things last mentioned,are the things of the first rate, the weightier matters. (Matt 23:23)

Again, Thou hast preferred the gold above the temple that sanctifieth the gold, andthe gift upon the altar, above the altar that sanctifies the gift. (Matt 23:17)

I say again, What kind of righteousness shall this be called? What back will sucha suit of apparel fit, that is set together just cross and thwart to what it shouldbe? Just as if the sleeves should be sewed upon the pocket-holes, and the pocketsset on where the sleeves should stand. Nor can other righteousness proceed wherea wrong judgment precedeth it.

This misplacing of God's laws cannot, I say, but produce misshaped and misplacedobedience. It indeed produceth a monster, an ill-shapened thing, a mole, a mouse,a pig, all which are things unclean, and an abomination to the Lord. For see, saithhe, if thou wilt be making, that thou make all things according to the pattern shewedto thee in the mount. Set faith, where faith should stand, a moral, where a moralshould stand; and a ceremony, where a ceremony should stand; for this turning ofthings upside down shall be esteemed as the potter's clay: And wilt thou call thisthy righteousness; yea, wilt thou stand in this, plead for this, and venture an eternalconcern in such a piece of linsey-woolsey as this? O fools, and blind!

But further, let us come a little closer to the point. O blind Pharisee. Thou standestto thy righteousness, what dost thou mean? Wouldest thou have MERCY for thy righteousness,or JUSTICE for thy righteousness?

[FIRST MERCY.] If mercy, what mercy? Temporal things God giveth to the unthankfuland unholy; nor doth he use to SELL the world to man for righteousness. The earthhath he GIVEN to the children of men. But this is not the thing; thou wouldest haveeternal mercy for thy righteousness; thou wouldest have God think upon what an holy,what a good, what a righteous man thou art, and hast been. But Christ died not forthe good and righteous, nor did he come to call such to the banquet, that grace hathprepared for the world. "I came not," I am not come, saith Christ, "tocall the righteous, but sinners to repentance." (Mark 2:27, Rom 5) Yet thisis thy plea; Lord God, I am a righteous man, therefore grant me mercy, and a sharein thy heavenly kingdom. What else dost thou mean, when thou sayest, "God Ithank thee, that I am not as other men are?" Why dost thou rejoice, why artthou glad that thou art more righteous, if indeed thou art, than thy neighbour, ifit is not because thou thinkest, that thou hast got the start of, the better of thyneighbour, with reference to mercy; and that by thy righteousness thou hast insinuatedthyself into God's affections, and procured an interest in his eternal favour. But,

What, What hast thou done by thy righteousness? I say, What hast thou given to Godthereby? And what hath he received of thy hand? Perhaps thou wilt say, righteousnesspleaseth God: But I answer no, not thine, with respect to justification from thecurse of the law, unless it be as perfect, as the justice it is yielded to, and asthe law that doth command it. But thine is not such a righteousness: no, thine isspeckled, thine is spotted, thine makes thee to look like a speckled bird in hiseye-sight.

Thy righteousness has added iniquity, to thy iniquity, because it has kept thee froma belief of thy need of repentance, and because it has emboldened thee to thrustthyself audaciously into the presence of God, and made thee there, even before hisholy eyes, which are so pure, that they cannot look on iniquity (Hab 1:13), to vaunt,boast, and brag of thyself, and of thy tottering, ragged, stinking uncleanness; forall our righteousnesses are as menstruous rags, because they flow from a thing, aheart, a man that is unclean. But,

Again, Wouldest thou have mercy for thy righteousness? For who wouldest thou haveit; for another, or for thyself? If for another, and it is most proper, that a righteousman should intercede for another by his righteousness, rather than for himself, thenthou thrusteth Christ out of his place and office, and makest thyself to be a saviourin his stead; for a mediator there is already, even a mediator between God and man,and he is the man Christ Jesus. There is therefore no need of thine interceding bythy righteousness for the acceptation of any unto justification from the curse.

But dost thou plead by thy righteousness, for mercy for thyself? Why, in so doingthou impliest,

First, That thy righteousness can prevail with God, more than can thy sins. I say,that thy righteousness can prevail with God, to preserve thee from death, more thanthy sins can prevail with him to condemn thee to it. And if so, what follows? butthat thy righteousness is more, and has been done in a fuller spirit than ever werethy sins: but thus to insinuate is to insinuate a lie; for there is no man, but whilehe is a sinner, sinneth with a more full spirit, than any good man can act righteousnesswithal.

A sinner when he sinneth, he doth it with all his heart, and with all his mind, andwith all his soul, and with all his strength; nor hath he in his ordinary courseany thing that bindeth. But with a good man it is not so; all, and every whit ofhimself, neither is, nor can be, in every good duty that he doth. For when he woulddo good evil is present with him. And again, "The flesh lusteth against theSpirit, and the Spirit against the flesh: and these are contrary the one to the other,so that ye cannot do the things that ye would." (Gal 5:17)

Now if a good man cannot do good things with that wholeness and oneness of soul,with that oneness and universalness of mind, as a wicked man doth sin with, thenis his sin heavier to weigh him down to hell, than is his righteousness to buoy himup to the heavens.

And again, I say, if the righteousness of a good man comes short of his sin, bothin number, weight and measure, as it doth, for a good man shrinks and quakes at thethoughts of God's entering into judgment with him (Psa 143:2), then is his iniquitymore than his righteousness. And I say again, if the sin of one that is truly gracious,and so of one that hath the best of principles, is heavier and mightier to destroyhim, than is his righteousness to save him, how can it be, that the Pharisee, thatis not gracious, but a mere carnal man, somewhat reformed and painted over with afew, lean, and lousy formalities, should with his empty, partial, hypocritical righteousness,counterpoise his great, mighty, and weighty sins, that have cleaved to him in everystate and condition of his, to make him odious in the sight of God?

Second. Dost thou plead by thy righteousness for mercy for thyself? Why in so doingthou impliest, that mercy thou deservedst; and that is next door to, or almost asmuch as to say, God oweth me what I ask for.[14] The best that can be put upon it,is, thou seekest security from the direful curse of God, as it were by the worksof the law, and to be sure betwixt Christ and the law, thou wilt drop into hell.(Rom 9:31-33) For he that seeks for mercy, as it were, and but as it were, by theworks of the law, doth not altogether trust thereto. Nor doth he that seeks for thatrighteousness, that should save him, as it were, by the works of the law, seek itonly, wholly and solely at the hands of mercy. So then, to seek for that that shouldsave thee, neither at the hands of the law, nor at the hands of mercy, is, to besure, to seek it where it is not to be found; for there is no medium betwixt therighteousness of the law, and the mercy of God. Thou must have it either at the doorof the law, or at the door of grace. But sayest thou, I am for having of it at thehands of both. I will trust solely to neither. I love to have two strings to my bow.If one of them, as you think, can help me by itself, my reason tells me, that bothcan help me better. Therefore will I be righteous, and good, and will seek by mygoodness to be commended to the mercy of God: for surely, he that hath somethingof his own to ingratiate himself into the favour of his prince withal, shall soonerobtain his mercy and favour, than one that comes to him as stript of all good.

I answer, But there are not two ways to heaven, not two living ways; there is onenew and living way, which Christ hath consecrated for us through the vail, that isto say, his flesh; and besides that one, there is no more. (Heb 10:19-24) Why thendost thou talk of two strings to thy bow? What became of him that had, and wouldhave, two stools to sit on? Yea, the text says plainly, that therefore they obtainednot righteousness, because they sought it not by faith, but, as it were, by the worksof the law. See here, they are disowned by the gospel, because they sought it notby faith; that is, by faith only. Again, the law, and the righteousness thereof,flies from them, nor could they attain it, though they followed after it, becausethey sought it not by faith.

Mercy then is to be found alone in Jesus Christ! Again, the righteousness of thelaw is to be obtained only by faith of Jesus Christ: that is, in the Son of God isthe righteousness of the law to be found; for he, by his obedience to his Father,is become the end of the law for righteousness. And for the sake of his legal righteousness,which is also called the righteousness of God, because it was God in the flesh ofthe Lord Jesus that did accomplish it, is mercy and grace from God extended, to whoeverdependeth by faith upon God by this Jesus his righteousness for it. And hence itis, that we so often read, that this Jesus is the way to the Father: That God, forChrist's sake, forgiveth us: That by the obedience of one, many are made righteousor justified: And that through this man, is preached to us the forgiveness of sins;and that by him all that believe are justified from all things, from which they couldnot be justified by the law of Moses.

Now, though I here do make mention of righteousness and mercy, yet I hold there isbut one way, to wit, to eternal life; which way, as I said, is Jesus Christ; forhe is the new, the only new, and living way to the Father of mercies, for mercy tomake me capable of abiding with him in the heavens for ever and ever.

But sayest thou, I will be righteous in myself that I may have wherewith to commendme to God, when I go to him for mercy?

I answer, But thou blind Pharisee; I tell thee thou hast no understanding of God'sdesign by the gospel; which is, not to advance man's righteousness, as thou dreamest;but to advance the righteousness of his Son, and his grace by him. Indeed, if God'sdesign by the gospel was to exalt and advance man's righteousness, then that whichthou hast said, would be to the purpose. For what greater dignity can be put uponman's righteousness, than to admit it?

I say then, for God to admit it, to be an advocate, an intercessor, a mediator; forall these is that which prevaileth with God to shew me mercy. But this God neverthought of, much less could he thus design by the gospel: for the text runs flatagainst it. Not of works, not of works of righteousness, which we have done; notof works, lest any man should boast, saying, Well, I may thank my own good life formercy. It was partly for the sake of mine own good deeds that I obtained mercy tobe in heaven and glory. Shall this be the burden of the song of heaven? Or is thisthat which is composed by that glittering heavenly host, and which we have read ofin the holy book of God! No, no, that song runs upon other feet, standeth in farbetter strains, being composed of far higher, and truly heavenly matter: For Godhas "predestinated us unto the adoption of children by Jesus Christ to himself,according to the good pleasure of his will, to the praise of the glory of his grace,wherein he hath made us accepted in the beloved. In whom we have redemption throughhis blood, the forgiveness of sins, according to the riches of his grace." (Eph1:5-7) And it is requisite, that the song be framed accordingly; wherefore he saith,that the heavenly song runs thus: "Thou art worthy to take the book, and toopen the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood,out of every kindred, and tongue, and people, and nation; and hast made us unto ourGod kings and priests; and we shall reign on the earth." (Rev 5:9,10)

He saith not that they have redeemed, or helped to redeem and deliver themselves;but that the Lamb, the Lamb that was slain; the Lamb only was he that had redeemedthem. Nor, saith he, that they had made themselves kings and priests unto God tooffer any oblation, sacrifice, or offering whatsoever; but that the same Lamb hadmade them such. For they, as is insinuated by the text, were in, among, one with,and no better, than the kindreds, tongues, nations, and people of the earth. Better!No, in no wise, saith Paul (Rom 3:9), therefore their separation from them was ofmere mercy, free grace, good will, and distinguishing love: not for, or because of,works of righteousness which any of them have done; no, they were all alike. Butthese, because beloved, when in their blood, according to Ezekiel 16 were separatedby free grace. And as another scripture hath it, redeemed from the earth, and fromamong men by blood. (Rev 14:3,4) Wherefore deliverance from the ireful wrath of God,must not, neither in whole, nor in part, be ascribed to the whole law, or to allthe righteousness that comes by it; but to the Lamb of God, Jesus, the Saviour ofthe world; for it is He that delivered us from the wrath to come: and that accordingto God's appointment; "For God hath not appointed us to wrath, but to obtainsalvation by [or through] our

Lord Jesus Christ." (1 Thess 5:9) Let every man, therefore, take heed what hedoth, and whereon he layeth the stress of his salvation, "For other foundationcan no man lay, than that is laid, which is Jesus Christ." (1 Cor 3:11)

But dost thou plead still as thou didst before, and wilt thou stand thereto? Whythen, thy design must overcome God, or God's design must overcome thee. Thy designis to give thy good life, thy good deeds, a part of the glory of thy justificationfrom the curse. And God's design is to throw all thy righteousness out into the street,into the dirt, and dunghill, as to that. Thou art for glory, and for glorying herebefore God; yea, thou art for sharing in the glory of justification, when that alonebelongeth to God. And he hath said, "My glory will I not give to another."Thou wilt not trust wholly to God's grace in Christ for justification; and God willnot take thy stinking righteousness in, as a partner in thy acquitment from sin,death, wrath, and hell. Now the question is, who shall prevail? God, or the Pharisee?And whose word shall stand? His, or the Pharisee's?

Alas! The Pharisee here must needs come down, for God is greater than all. Also,he hath said, that no flesh shall glory in his presence; and that he will have mercy,and not sacrifice. And again, that it is not, nor shall be, in him that wills, norin him that runs, but in God that sheweth mercy. What hope, help, stay, or reliefthen is there left for the merit-monger? What twig, or straw, or twined thread isleft to be a stay for his soul? This besom will sweep away his cobweb: The housethat this spider doth so lean upon, will now be overturned, and he in it to hellfire; for nothing less than everlasting damnation is designed by God, and that forthis fearful and unbelieving Pharisee: God will prevail against him for ever.

Third, But wilt thou yet plead thy righteousness for mercy? Why, in so doing, thoutakest away from God the power of giving mercy. For if it be thine as wages, it isno longer his to dispose of all pleasure; for that which another man oweth me, isin equity not at his, but at my disposal. Did I say, that by this thy plea, thoutakest away from God the power of giving mercy; I will add, yea, and also of disposingof heaven and life eternal. And then, I pray you, what is left unto God, and whatcan he call his own? Not mercy; for that by thy good deeds thou hast purchased. Notheaven; for that by thy good deeds thou hast purchased. Not eternal life; for thatby thy good deeds thou hast purchased. Thus, Pharisee, O thou self-righteous man,hast thou set up thyself above grace, mercy, heaven, glory; yea, above even God himself,for the purchaser should in reason be esteemed above the purchase.

Awake man! What hast thou done? Thou hast blasphemed God, thou hast undervalued theglory of his grace; thou hast, what in thee lieth, opposed the glorious design ofheaven! Thou hast sought to make thy filthy rags to share in thy justification.

Now, all these are mighty sins; these have made thine iniquity infinite. What wiltthou do? Thou hast created to thyself a world of needless miseries. I call them needless,because thou hadst more than enough before. Thou hast set thyself against God ina way of contending; thou standest upon thy points and pantables:[15] Thou wilt notbate God an ace, of what thy righteousness is worth, and wilt also make it worthwhat thyself shalt list. Thou wilt be thine own judge, as to the worth of thy righteousness;thou wilt neither hear what verdict the word has passed about it, nor wilt thou endure,that God should throw it out in the matter of thy justification, but quarrellestwith the doctrine of free grace, or else dost wrest it out of its place to servethy Pharisaical designs; saying, "God, I thank thee, I am not as other men";fathering upon thyself, yea, upon God and thyself, a stark lie; for thou art as othermen are, though not in this, yet in that; yea, in a far worse condition than themost of men are. Nor will it help thee any thing to attribute this thy goodness tothe God of heaven: for that is but a mere toying; the truth is, the God that thouintendest, is nothing but thy righteousness; and the grace that thou supposest, isnothing but thine own good and honest intentions. So that,

Fourth, In all that thou sayest, thou dost but play the downright hypocrite. Thoupretendest indeed to mercy, but thou intendest nothing but merit. Thou seemest togive the glory to God; but at the same time takest it all to thyself. Thou despisestothers, and criest up thyself, and in conclusion fatherest all upon God by word,and upon thyself in truth. Nor is there any thing more common among this sort ofmen, than to make God, his grace, and kindness, the stalking-horse to their own praise,saying, God, I thank thee when they trust to themselves that they are righteous,and have not need of any repentance; when the truth is, they are the worst sort ofmen in the world, because they put themselves into such a state as God hath not putthem into, and then impute it to God, saying, God, I thank thee, that thou hast doneit; for what greater sin [is there] than to make God a liar, or than to father thatupon God which he never meant, intended, or did. And all this under a colour to glorifyGod; when there is nothing else designed, but to take all glory from him, and towear [it] on thine own head as a crown, and a diadem in the face of the whole world.

A self-righteous man therefore can come to God for mercy none otherwise than fawningly:For what need of mercy hath a righteous man? Let him then talk of mercy, of grace,and goodness, and come in an hundred times with him, "God, I thank thee,"in his mouth, all is but words, there is no sense, nor savour, nor relish of mercyand favour; nor doth he in truth, from his very heart, understand the nature of mercy,nor what is an object thereof; but when he thanks God, he praises himself; when hepleads for mercy, he means his own merit; and all this is manifest from what dothfollow; for, saith he, "I am not as this Publican!" Thence clearly insinuating,that not the good, but the bad, should be rejected of the God of heaven: That notthe bad but the good; not the sinner, but the self- righteous, are the most properobjects of God's favour. The same thing is done by others in this our day: Favour,mercy, grace, and "God I thank thee," is in their mouths, but their ownstrength, sufficiency, free-will, and the like, they are the things they mean, byall such high and glorious expressions.

[SECOND JUSTICE.] But, secondly, If thy plea be not for mercy, but for justice, thento speak a little to that. Justice has measures and rules to go by; unto which measuresand rules, if thou comest not up, justice can do thee no good. Come then, O thoublind Pharisee, let us pass away a few minutes in some discourse about this. Thoudemandest justice, because God hath said, that the man that doth these things shalllive in and by them. And again, the doers of the law shall be justified; not in away of mercy, but in a way of justice. He shall live by them. But what hast thoudone, O blind Pharisee! What hast thou done, that thou art emboldened to venture,to stand and fall to the most perfect justice of God? Hast thou fulfilled the wholelaw, and not offended in one point? Hast thou purged thyself from the pollutionsand motions of sin that dwell in the flesh, and work in thy own members? Is the verybeing of sin rooted out of thy tabernacle? And art thou now as perfectly innocentas ever was Jesus Christ? Hast thou, by suffering the uttermost punishment that justicecould justly lay upon thee for thy sins, made fair and full satisfaction to God,according to the tenor of his law for thy transgressions? If thou hast done all thesethings, then thou mayest plead something, and yet but something for thyself in away of justice. Nay, in this I will assert nothing, but rather inquire:—What hastthou gained by all this thy righteousness? (we will now suppose what must not begranted) Was not this thy state when thou wast in thy first parents? Wast thou notinnocent, perfectly innocent and righteous? And if thou shouldest be so now, whathast thou gained thereby? Suppose that the man, that had forty years ago forty poundsof his own, and had spent it all since, should yet be able now to show his fortypounds again? What has he got thereby, or how much richer is he at last, than hewas, when he first set up for himself. Nay, doth not the blot of his ill living betwixthis first and his last, lie as a blemish upon him, unless he should redeem himselfalso by works of supererogation, from the scandal that justice may lay at his doorfor that?

But, I say, suppose, O Pharisee, this should be thy case, yet God is not bound togive thee in justice that eternal life, which by his grace he bestoweth upon those,that have redemption from sin, by the blood of his Son. In justice therefore, whenall comes to all, thou canst require no more than an endless life in an earthly paradise;for there thou wast set up at first; nor doth it appear from what hath been said,touching all that thou hast done or canst do, that thou deservedst a better place.

Did I say, that thou mayest require justly an endless life in an earthly paradise.Why? I must add to that saying, this proviso: If thou continuest in the law, andin the righteousness thereof, else not. But how dost thou know that thou shalt continuetherein? Thou hast no promise from God's mouth for that, nor is grace or strengthministered to mankind by the covenant that thou art under. So that still thou standestbound to thy good behaviour, and in the day that thou dost give the first, thoughnever so little a trip, or stumble in thy obedience, thou forfeitest thine interestin paradise, and in justice, as to any benefit there.

But alas, what need is there that we should thus talk of things, when it is manifest,that thou hast sinned, not only before thou wast a Pharisee, but when, after themost strictest sect of thy religion, thou livedst also a Pharisee; yea, and now inthe temple, in thy prayer there, thou showest thyself to be full of ignorance, pride,self-conceit, and horrible arrogancy, and desire of vain-glory, &c., which arenone of them the seat of fruits of righteousness, but the seat of the devil, andthe fruit of his dwelling, even at this time, in thy heart.

Could it ever have been imagined, that such audacious impudence could have put itselfforth in any mortal man, in his approach unto God by prayer, as has showed itselfin thee? "I am not as other men!" sayest thou; but is this the way to goto God in prayer? Is this the way for a mortal man, that is full of sin, that standsin need of mercy, and that must certainly perish without it, to come to God in prayer?The prayer of the upright is God's delight. But the upright man glorifies God's justice,by confessing to God the vileness and pollution of his state and condition: He glorifiesGod's mercy by acknowledging, that that, and that only, as communicated of God byChrist to sinners, can save and deliver from the curse of the law.

This, I say, is the sum of the prayer of the just and upright man (Job 1:8, 40:4,Acts 13:22, Psa 38, 51, 2 Sam 6:21,22), and not as thou most vain-gloriously vauntest,with thy, "God, I thank thee, that I am not as other men are."

True, when a man is accused by his neighbours, by a brother, by an enemy, and thelike; if he be clear, and he may be so, as to what they shall lay to his charge,then let him vindicate, justify, and acquit himself, to the utmost that in justiceand truth he can; for his name, the preservation whereof is more to be chosen thansilver and gold; also his profession, yea, the name of God too, and religion, maynow lie at stake, by reason of such false accusations, and perhaps can by no means,as to this man, be recovered, and vindicated from reproach and scandal, but by hisjustifying of himself. Wherefore in such a work, a man serveth God, and saves religionfrom hurt; yea, as he that is a professor, and has his profession attended with ascandalous life, hurteth religion thereby: So he that has his profession attendedwith a good life, and shall suffer it notwithstanding, to lie under blame by falseaccusations, when it is in the power of his hand to justify himself, hurteth religionalso. But the case of the Pharisee is otherwise. He is not here a dealing with men,but God; not seeking to stand clear in the sight of the world, but in the sight ofheaven itself; and that too, not with respect to what men or angels, but with respectto what God and his law, could charge him with and justly lay at his door.

This therefore mainly altereth the case; for a man here to stand thus upon his points,it is death; for he affronteth God, he giveth him the lie, he reproveth the law,and in sum, accuseth it of bearing false witness against him; he doth this, I say,even by saying, "God, I thank thee, that I am not as other men are"; forGod hath made none of this difference. The law condemneth all men as sinners, andtestifieth, that every imagination of the thought of the heart of the sons of menis only evil, and that continually. Wherefore they that do as the Pharisee did, towit, seek to justify themselves before God from the curse of the law, by their owngood doings, though they also, as the Pharisee did, seem to give God the thanks forall, yet do most horribly sin, even by their so doing, and shall receive a Pharisee'sreward at last. Wherefore, O thou Pharisee, it is a vain thing for thee either tothink of, or to ask for, at God's hand, either mercy or justice. Because mercy thoucanst not ask for, from sense of want of mercy, because thy righteousness, whichis by the law, hath utterly blinded thine eyes, and complimenting with God doth nothing.And as for justice, that can do thee no good, but the more just God is, and the moreby that he acteth towards thee, the more miserable and fearful will be thy condition,because of the deficiency of thy, so much by thee, esteemed righteousness.

[The Pharisee seeth no need of mercy, but thinketh himself righteous before God.]

What a deplorable condition then is a poor Pharisee in! For mercy he cannot pray,he cannot pray for it with all his heart; for he seeth, indeed, no need thereof.True, the Pharisee, though he was impudent enough, yet would not take all from God;he would still count, that there was due to him a tribute of thanks: "God, Ithank thee," saith he, but yet not a bit of this, for mercy; but for that hehad let him live, for I know not for what he did thank himself, till he had madehimself better than other men; but that betterment was a betterment in none otherjudgment than that of his own, and that was none other but such an one as was false.So then, the Pharisee is by this time quite out of doors; his righteousness is worthnothing, his prayer is worth nothing, his thanks to God are worth nothing; for thatwhat he had was scanty, and imperfect, and it was his pride that made him offer itto God for acceptance; nor could his fawning thanksgiving better his case, or makehis matter at all good before God.

But I'll warrant you, the Pharisee was so far off from thinking thus of himself,and of his righteousness, that he thought of nothing so much as of this, that hewas a happy man; yea, happier by far than other his fellow rationals. Yea, he plainlydeclares it when he saith, "God, I thank thee, that I am not as other men are."

O what a fool's paradise was the heart of the Pharisee now in, while he stood inthe temple praying to God! "God, I thank thee," said he, for I am goodand holy, I am a righteous man; I have been full of good works; I am no extortioner,unjust, nor adulterer, no nor yet as this wretched Publican. I have kept myself strictlyto the rule of mine order, and my order is the most strict of all orders now in being:I fast, I pray, I give tithes of all that I possess. Yea, so forward am I to be areligious man; so ready have I been to listen after my duty, that I have asked bothof God and man the ordinances of judgment and justice; I take delight in approachingto God. What less now can be mine than the heavenly kingdom and glory?

Now the Pharisee, like Haman, saith in his heart, To whom would the king delightto do honour, more than to myself? Where is the man that so pleaseth God, and consequently,that in equity and reason should be beloved of God like me? Thus like the prodigal'sbrother, he pleadeth, saying, "Lo, these many years do I serve thee, neithertransgressed I at any time thy commandment." (Luke 15:29) O brave Pharisee!But go on in thine oration: "Nor yet as this Publican."

Poor wretch, quoth the Pharisee to the Publican, What comest thou for? Dost thinkthat such a sinner as thou art shall be heard of God? God heareth not sinners; butif any man be a worshipper of God as I am, as I thank God I am, him he heareth. Thou,for thy part, hast been a rebel all thy days: I abhor to come nigh thee, or to touchthy garments. Stand by thyself, come not near me, for I am more holy than thou. (Isa65:5)

Hold, stop there, go no further; fie Pharisee, fie; Dost thou know before whom thoustandest, to whom thou speakest, and of what the matter of thy silly oration is made?Thou art now before God, thou speakest now to God, and therefore in justice and honestythou shouldest make mention of his righteousness, not of thine; of his righteousness,and of his only.

I am sure Abraham, of whom thou sayest he is thy father, never had the face to doas thou hast done, though it is to be presumed he had more cause so to do, than thouhast, or canst have. Abraham had whereof to glory, but not before God; yea, he wascalled God's friend, and yet would not glory before him; but humbled himself, wasafraid, and trembled in himself, when he stood before him, acknowledging of himselfto be but dust and ashes. (Gen 18:27,30, Rom 4:2) But thou, as thou hadst quite forgot,that thou wast framed of that matter, and after the manner of other men, standestand pleadest thy goodness before him. Be ashamed Pharisee! Dost thou think, thatGod hath eyes of flesh, or that he seeth as man sees? Is not the secrets of thy heartopen unto him? Thinkest thou with thyself, that thou, with a few of thy defiled wayscanst cover thy rotten wall, that thou hast daubed with untempered mortar, and sohide the dirt thereof from his eyes: Or that these fine, smooth, and oily words,that come out of thy mouth, will make him forget that thy throat is an open sepulchre,and that thou within art full of dead men's bones and all uncleanness? Thy thus cleansingof the outside of the cup and platter, and thy garnishing of the sepulchres of therighteous, is nothing at all in God's eyes, but things that manifest, that thou artan hypocrite, and blind, because thou takest no notice of that which is within, whichyet is that, which is most abominable to God. For the fruit, alas, what is the fruitto the tree, or what are the streams to the fountain! Thy fountain is defiled; yea,a defiler, and so that which maketh thy whole self, with thy works unclean in God'ssight. But Pharisee, how comes it to pass, that the poor Publican is now such a motein thine eye, that thou canst not forbear, but must accuse him before the judgmentof God: for in that thou sayest, "that thou art not even as this Publican,"thou bringest in an accusation, a charge, a bill against him. What has he done? Hashe concealed any of thy righteousness, or has he secretly informed against thee thatthou art an hypocrite, and superstitious? I dare say, the poor wretch has neithermeddled nor made[16] with thee in these matters.

But what aileth the Pharisee? Doth the poor Publican stand to vex thee? Doth he touchthee with is dirty garments; or doth he annoy thee with his stinking breath? Dothhis posture of standing so like a man condemned offend thee? True, he now standethwith his hand held up at God's bar, he pleads guilty to all that is laid to his charge.

He cannot strut, vapour, and swagger as thou dost? but why offended at this? Oh buthe has been a naughty man! and I have been righteous, sayest thou. Well, Pharisee,well, his naughtiness shall not be laid to thy charge, if thou hast chosen none ofhis ways. But since thou wilt yet bear me down, that thou art righteous, shew now,even now, while thou standest before God with the Publican, some, though they bebut small, yea, though but very small fruits of thy righteousness. Let the Publicanalone, since he is speaking of his life before God. Or if thou canst not let himalone, yet do not speak against him; for thy so doing will but prove, that thou rememberestthe evil that the man has done unto thee; yea, and that thou bearest him a grudgefor it too, and that while you stand before God.

But Pharisee, the righteous man is a merciful man, and while he standeth praying,he forgiveth; yea, and also crieth to God that he will forgive him too. (Mark 11:25,26,Acts 7:60) Hitherto then thou hast shewed none of the fruits of thy righteousness.Pharisee, righteousness would teach thee to love this Publican, but thou showestthat thou hatest him. Love covereth the multitude of sins; but hatred and unfaithfulnessrevealeth secrets.

Pharisee, thou shouldest have remembered this thy brother in this his day of adversity,and shouldest have shewed, that thou hadst compassion to thy brother in this hisdeplorable condition; but thou, like the proud, the cruel, and arrogant man, hasttaken thy neighbour at the advantage, and that when he is even between the straits,and standing upon the very pinnacle of difficulty, betwixt the heavens and the hells,and hast done what thou couldest, what on thy part lay, to thrust him down to thedeep, saying, "I am not even as this Publican."

What cruelty can be greater; what rage more furious; and what spite and hatred moredamnable and implacable, than to follow, or take a man while he is asking of mercyat God's hands, and to put in a caveat[17] against his obtaining of it, by exclaimingagainst him that he is a sinner? The master of righteousness doth not so: "Donot think," saith he, "that I will accuse you to the Father." (John5:45) The scholars of righteousness do not so. "But as for me," said David,"when they [mine enemies] were sick, [and the Publican here was sick of themost malignant disease] my clothing was sackcloth, I humbled my soul with fasting;and my prayer [to wit, that I made for them] returned into mine own bosom. I behavedmyself as though he had been my friend or brother: I bowed down heavily, as one thatmourneth for his mother." (Psa 35:13,14)

Pharisee, Dost thou see here how contrary thou art to righteous men? Now then, whereshall we find out one to parallel thee, but by finding out of him that is calledthe dragon; for he it is that accuseth poor sinners before God. (Zech 3, Rev 12)

"I am not as this Publican": Modesty should have commanded thee to havebit thy tongue as to this. What could the angels think, but that revenge was nowin thine heart, and but that thou comest up into the temple, rather to boast of thyselfand accuse thy neighbour, than to pray to the God of heaven: For what one petitionis there in all thy prayer, that gives the least intimation, that thou hast the knowledgeof God or thyself? Nay, what petition of any kind is there in thy vain-glorious orationfrom first to last? only an accusation drawn up, and that against one helpless andforlorn; against a poor man, because he is a sinner; drawn up, I say, against himby thee, who canst not make proof of thyself that thou art righteous: But come toproofs of righteousness, and there thou art wanting also. What though thy raimentis better than his, thy skin may be full as black: Yea, what if thy skin be whiterthan his, thy heart may be yet far blacker. Yea, it is so, for the truth hath spokenit; for within you are full of excess and all uncleanness. (Matt 23)

Pharisee, there are transgressions against the second table, and the Publican shallbe guilty of them: But there are sins also against the first table, and thou thyselfart guilty of them.

The Publican, in that he was an extortioner, unjust, and an adulterer, made it therebymanifest that he did not love his neighbour; and thou by making a God, a Saviour,a deliverer, of thy filthy righteousness, doth make it appear, that thou dost notlove thy God; for as he that taketh, or that derogateth from his neighbour in thatwhich is his neighbour's due, sinneth against his neighbour, so he that taketh orderogateth from God, sinneth against God.

Now then, though thou hast not, as thou dost imagine, played at that low game asto derogate from thy neighbour; yet thou hast played at that high game as to derogatefrom thy God; for thou hast robbed God of the glory of salvation; yea, declared,that as to that there is no trust to be put in him. "Lo, this is the man thatmade not God his strength; but trusted in the abundance of his riches, and strengthenedhimself in his wickedness" or substance. (Psa 52:7)

What else means this great bundle of thy own righteousness, which thou hast broughtwith thee into the temple? yea, what means else thy commending of thyself becauseof that, and so thy implicit prayer, that thou for that mightest find acceptancewith God?

All this, what does it argue, I say, but thy diffidence of God? and that thou countestsalvation safer in thine own righteousness, than in the righteousness of God; andthat thy own love to, and care of thy own soul, is far greater, and so much better,than is the care and love of God. And is this to keep the first table; yea, the firstbranch of that table, which saith, "Thou shalt love the Lord thy God?"For thy thus doing cannot stand with love to God.

How can that man say, I love God, who from his very heart shrinketh from trustingin