WHEREIN SEVERAL GREAT AND WEIGHTY THINGS

ARE HANDLED: AS, THE NATURE OF PRAYER, AND OF

OBEDIENCE TO THE LAW, WITH HOW FAR IT OBLIGES

CHRISTIANS, AND WHEREIN IT CONSISTS.

WHEREIN IS ALSO SHEWED,THE EQUALLY

DEPLORABLE CONDITION OF THE PHARISEE, OR

HYPOCRITICAL AND SELF-RIGHTEOUS MAN; AND OF

THE PUBLICAN, OR SINNER THAT LIVES IN SIN, AND

IN OPEN VIOLATION OF THE DIVINE LAWS.

TOGETHER WITH THE WAY AND METHOD OF GOD'S

FREE GRACE IN PARDONING PENITENT SINNERS;

PROVING THAT HE JUSTIFIES THEM BY IMPUTING

CHRIST'S RIGHTEOUSNESS TO THEM.

BY JOHN BUNYAN,

AUTHOR OF THE PILGRIM'S PROGRESS.

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-searching God can

be influenced and propitiated by eloquent words and forms of

prayer; whilst the 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 use and application announced at the end do

not appear to have been published, unless the author meant one

of his later productions to answer that purpose. The twelfth

edition has no date on the title page; to it is added Bunyan's last

Sermon, and his dying sayings,—"Licensed, Sept. 10th, 1688";

but this announcement had been probably continued from some

earlier edition. The number of cheap reprints of this little

volume may account, in some measure, for the amazing errors

which crept in and deformed the book; for with the exception of

"Grace Abounding," "The Pilgrim," and "The Holy War," few

books have been so carelessly and disgracefully printed. For

more than a century Bunyan has been represented as saying,

"How did God deal with sinners before his righteousness was

actually in being." In fact, no reader can conceive the mutilated

state in which this valuable treatise has been published, unless

by actual comparison with those printed before the author's

decease. Some considerable omissions, doubtless, arose from

political causes. Bunyan died very shortly before the glorious

revolution in 1688,—and in drawing a faithful portrait of a

publican or tax gatherer, he supposed the country to be

conquered by a foreign power. "Would it not be an insufferable

thing? yea, did not that man deserve hanging ten times over,

that should, being a Dutchman, fall in 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 and force them to be paid with an over, and above of

what is appointed." He goes on to argue, that if this would be a

severe trial at the hand of a foreigner, how much 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 join to all this compliance with a foreign

prince, to rob the church of God? yea, that shall become a man

in power under them, to wring out of the hand of a brother, his

estate; yea, his bread and livelihood." These paragraphs, and

much more, were omitted, probably, from a fear of giving

offence to the new government, and, until the present edition,

they had not been restored. In Bunyan's time, severe and awful

persecutions fell upon the church of God in England, and he

must have felt the utmost compassion, 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 to the severest

sufferings, while thousands fled to the wilds of America for that

refuge among 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 proceedings in Bedford,

while Bunyan was an inmate in its jail. The porters, charged to

assist in 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 were sent 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 country village than a corporation; and the shops being

generally shut down, it seemed like a place visited with the

pest, where usually is written upon the door—Lord, have mercy

upon us." When in the presence of the justice the officers took

all his goods from Thomas Arthur, he appealed to the humane

feelings of the magistrate on behalf of his children,—"Sir, shall

my children starve," to which he replied, "yes, your children

shall starve." All these bitter sufferings were inflicted for

worshipping God according to the directions of his holy word.

Can we wonder then that Bunyan uses hard words. He felt that

state hierarchies were anti-christian; their fruit declared that

those who supported them by such cruelties were aliens and

enemies to the church of Christ.

As a theological treatise, this of the Pharisee and Publican is

invaluable. It is clear and perfectly intelligible to every candid

and prayerful inquirer. When our author is proving the

impossibility of a sinner's recommending himself to the divine

favour by any imperfect good works of his own, he draws a

vivid picture. A lord invites his 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

them on 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 of

faith—a proof of love to him that hath redeemed us, but not to

recommend us to his favour. The picture of such a feast drawn

by John Bunyan must make upon every reader a 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 that stand in need of thy provisions, nor yet as this

Publican." And how excellent is the reasoning and the Christian

philosophy of that paragraph which was suppressed after

Bunyan's death. The language is bold and striking, but it

exhibits the unvarnished truth; an inward change of nature is

the only cause of good and acceptable works—good or evil

actions are but the evidences of our state by grace or by

nature—they do not work that change or produce that state. It is

a soul-humbling view of our state of death by sin, or of life by

the righteousness and obedience of Christ. Bunyan's train of

reasoning on Romans 5 is worthy of our profound

consideration,—"When we were enemies we were reconciled to

God by the death of his Son." What is a sinful man in himself,

or in his approach to God, but as stubble fully dry in the

presence of a consuming fire, unless he is washed and cleansed

by the atoning sacrifice of Jesus.

May the glorified spirit of Bunyan rejoice among the angels of

heaven, over souls converted 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 they are now about the PHARISEE and the

PUBLICAN: Two men in whose condition the whole world 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 say thou 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 whose

steps 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 judgment or 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, set before thee the Pharisee and the

Publican in their colours, and shewed thee, that though the

Publican seemed to be far behind, yet in running he got the

prize from the lofty Pharisee. I say, Art thou a Pharisee? Here is

a Pharisee for thee! Art thou a Publican? Here is a Publican for

thee!

God give thee the Publican's heart, if thou art in the Publican's

sins, that thou mayest 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 OTHER A PUBLICAN:

THE PHARISEE STOOD AND PRAYED THUS WITH

HIMSELF, GOD, I THANK THEE, THAT I 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 UPON HIS 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 unjust judge and the poor widow; namely, to

encourage men to pray. He spake a parable to THIS END, that

men ought always to pray and not to faint. And a most sweet

parable for that purpose it is: For if through importunity, a poor

widow-woman may prevail with 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, prevail with, and obtain mercy at the hands of a

loving, just and merciful God? The unjust judge would not

hearken to, nor regard, the cry of the poor widow for a while:

"But afterward he said within himself, Though I fear not God,

nor regard man; yet because this widow troubleth me, I will

avenge her, lest by her continual coming she weary me." Hark,

saith Christ, "what the unjust judge saith. And shall not God

avenge his own elect, which cry day and night unto him?" I tell

you, that he will avenge them speedily.

This is therefore a very comfortable parable to such of the

saints, that are under hard usages by reason of evil men, their

might, and tyranny. For by it we are taught to believe and

expect, that God, though for a while he seemeth not to regard,

yet will, in due time and season, arise and set such in safety

from them that puff at them. (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 shall he with his heavenly

Father. "I tell you, [says Christ,] that he will avenge them

speedily."

But now, forasmuch as this parable reacheth not (so directly)

the poor publican in the text, therefore our Lord begins again,

and adds to that another parable, this parable, 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 up and healing of the cast down and

dejected Publican. And observe it, as by the first parable he

chiefly designeth the relief of those that are under the hand of

cruel tyrants: So by this he designeth the relief of those that lie

under the load and burden of a guilty and disquieted

conscience.

This therefore is a parable that is full of singular comfort to

such of the sinners in the world, that are clogged with guilt, and

a sense of sin; and that lie under the apprehensions of, and that

are driven to God by, the sense of the judgment, that for 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 own apprehension of themselves; one good, the

other bad; but yet in the judgment of the law, 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 that altereth not the case. He that is in the judgment of

the law a sinner, is in the judgment of the law for sin

condemned, though in his own judgment he be never so

righteous.

Men must not be judged, or justified, according to what

themselves do think, but according 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

reference to the true nature of their state, they both were

sinners, and both by the law under condemnation. True, the

Publican's leprosy was outward; but the Pharisee's leprosy was

inward: his heart, his soul, his spirit, was as foul, and had as

much the plague of 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 that hath

chosen to himself such a course of life. A Publican: That is, one

that hath chosen to himself such a course of life. These terms

therefore shew, the divers courses of life that they had put

themselves into. The Pharisee, as he thought, had put himself

into a condition for heaven and glory; but the Publican was for

this world, and his lusts. Wherefore when the Pharisee stands in

the temple, he boasteth of himself and good 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 Pharisee made himself never the better; the

Publican also abode in his place. Indeed the Publican is here

found to recant, and repent of his condition; of the condition

that he had put himself into; and the Pharisee to boast of his:

But the Publican's repentance was not of himself, but of God;

who can also, yea, and sometimes it is evident (Acts 9), he doth

make Pharisees also repent of that condition that they have

chosen to be 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, makes himself never

the worse. Nay, contrariwise, the Pharisee by commending of

himself makes 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 down to his

house justified rather than the other: For every one that exalteth

himself shall be abased; and he that humbleth himself shall be

exalted."

But, I say, as to men's commending of themselves, yea, though

others should commend them also, that availeth, to Godward,

nothing at all. "For not he that commendeth himself is

approved, but whom the Lord commendeth." So then, men in

"measuring themselves 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 one to the other, as any two men

that ever went thither to pray. One of them was over righteous,

and the other wicked over much. Some would have thought,

had they not by the word of Christ been otherwise described,

that they had been both of the same religion; for they both went

up into the temple to pray; yea, both to pray, and that at the

same time, as if they did it by appointment, by agreement, but

there was no such thing. The one was a Pharisee, the other a

Publican; for so saith the after words: 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 the Publican, nor could the Publican brook the Pharisee,

and yet both went up into the temple to pray. It is strange to see,

and yet it is seen, that men cross in their minds, cross in their

principles, cross in their apprehensions; yea, and cross in their

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, picked out 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 holiness of life. A Pharisee was a man of

esteem and repute among the Jews, though it is a term of

reproach with us. Else Paul would not as he did, and at such a

time as he did 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, especially it appears so by

the place first named. And far be it from any to think, that Paul

would make use of a colour of wickedness, to save, thereby,

himself from the fury of the people.

A Publican was in those days counted one of the vilest of men,

as is manifest; because when they are by the word, by way of

discrimination, made mention of, they are ranked with the most

vile and base. Therefore they are joined with sinners. "He eateth

and drinketh with publicans and sinners"; and with harlots.

"The publicans and the harlots go into the kingdom of God."

Yea, when our Lord Christ would have the rebellious professor

stigmatized to purpose, he saith: "Let him be unto thee as an

heathen man, and a publican."

We therefore can make no judgment of men upon the outward

appearance of them. Who would 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? For he 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 because he was a sectarian, was had the more in

esteem; and the Publican because he was an officer, 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 worshipping from the way of God, both in matter

and manner of worship; for such an one I count a 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 the commandments 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 became sectarians there, is with no less authority

asserted; For "all their works they do 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 of worship, 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, and rendered venerable by the simple people

to their fellows, they loved to go in long robes; they loved to

pray in markets, and in the corners of the streets; they shewed

great zeal for the small things of the law, but had only great

words for things that were substantial. "They make broad their

phylacteries, and enlarge the borders of their garments." (Matt

23:5)

When I say the Pharisee was a sectarian, I do not mean that

every sectarian is a Pharisee. 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 the most straitest sect of our religion I lived a Pharisee;

that therefore of all the sects, 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." (Acts 22:3, 26:4-

6) And again, "Touching the law a Pharisee." (Phil 3:5) The

Pharisees 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 all other

sects then in being, and pitcheth upon the Pharisee as the man

most meet, by whose rejection he might shew forth, and

demonstrate the riches of his mercy in its extension 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 an officer. An officer that served the

Romans and themselves too; for the Romans at that 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 so men that were employed by these to gather up the

taxes and customs, that the heathens had 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 their office. They would exact and demand

more than was due of the people; yea, and if their demands

were denied, they would falsely accuse those that so denied

them to the governor, and by false accusation obtain the money

of the people, and so wickedly enrich themselves. (Luke 3:13,

19:2,8) This was therefore grievous to the Jews, who always

counted themselves a free people, and could never abide to be

in bondage to any. And this was something of the reason, that

they were so generally, by all the Jews, counted so vile and

base, and reckoned among the worst of men, even as our

informers and bum bailiffs are with us at this day.

But that which heightened the spirit of the people against them,

and that made them so odious and filthy in their eyes, was for

that, at least so I think, these Publicans were not, as the other

officers, aliens, heathens, and Gentiles, but men of their own

nation, Jews, and so the brethren of those that they so abused.

Had they been Gentiles, it had not been to be wondered at; that

they abused, accused and by false accusations peeled and

wasted the people; for that cannot but be expected at the hands

of aliens and strangers.

The Publican then was a Jew, a kind of a renegade Jew, that

through the love that he had to unjust gains, fell off in his

affections from his brethren, adhered to the Romans, and

became a kind of servant to them against their brethren, farming

the heathenish taxations at the hand of strangers, and exacting

of them upon their brethren 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 grievous a

man in the eyes of the Jews. And would it not be an

insufferable thing? Yea, did not that man deserve hanging ten

times over, that should, being a Dutchman, fall in with a

French invader, and take place or farm at his hands, those cruel

and grievous taxations, which he in barbarous wise should at

his conquest lay upon them; and exact and force them to be

paid him with an over and above of what is appointed.4 Why

this was the Publican, he was a Jew, and so should have abode

with them, and have been 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 the

advantage 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; Let him 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 and Harlot, 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

Publicans and 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 was not an

extortioner, unjust, adulterer, or even as this Publican. Nor can

he by Heathen Man, intend the person, and by the term

Publican, the office or place of the heathen man; but by

Publican is meant the renegade Jew, in such a place, &c. as is

yet further manifest by that which follows. For,

2. Those Publicans, even every one of them that by name are

made mention of in the New Testament, have such names put

upon them; yea, and other circumstances thereunto annexed, as

doth demonstrate them to be Jews. I remember the names of no

more but three, 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 afterward an apostle. He was a Jew, and wrote his

gospel in Hebrew; He was an apostle, and is therefore found

among the twelve. That he was a Publican too, is as evident by

his 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 comes to speak

of himself, he calls himself Matthew the Publican (Matt 10:3),

for I count this the self-same Matthew that Mark and Luke

maketh mention of, because I find no other Matthew among the

apostles but he: Matthew the Publican, Matthew the man so

deep in apostasy, Matthew the man of that ill fame among his

brethren. Love in Mark and Luke, when they counted him

among the apostles, did cover with silence this his Publican

state; and it is meet for Peter to call Paul his beloved brother,

when Paul himself shall call himself the chief of sinners; but

faithfulness to the world, and a 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 the Publican. Nor has he lost thereby; for Christ again

to exalt him, as he hath also done by the apostle Paul, hath set,

by his special providence, the testimony that this Matthew hath

given of his birth, life, death, doctrine, and miracles, in the front

of all the New Testament.

(2.) The next Publican that I find by the testament of Christ,

made mention of by name, is Levi, another of the apostles of

Jesus Christ. This Levi also, by the Holy Ghost 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 also to 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 counted

where 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, sitting at the receipt of custom;

yea, Luke words it thus: "He went forth, and saw a publican,

named Levi, sitting at the receipt of custom: and he said unto

him, Follow me." (Mark 2:14, Luke 5:27)

Now that this Levi, or James the son of Alpheus, was a Jew, his

name doth well make manifest. Besides, had there been among

the apostles any more Gentiles save Simon the Canaanite; or if

this Levi James had been [one] here, I think the Holy Ghost

would, to distinguish him, have included him in the same

discriminating character as 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, called both at the same time;6 were both

Publican-Jews, and made by grace the apostles of 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 of them all. "There

was a man, [saith Luke,] named Zaccheus, which was the chief

among the Publicans, and he was rich." (Luke 19:2) This man,

Christ saith, was a son of Abraham, that is, as other Jews were;

for he spake that to stop the mouths of their Pharisaical

cavillations. Besides, the Publican shewed himself to be such an

one, when under a supposition of wronging any man, he has

respect to the Jewish law 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), for Zaccheus 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 transgression against the law, but for that he was an

apostate Jew; not with reference to heathenish religion, 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 Publican practices,

forasmuch as he also is the son of Abraham.

3. Again, Christ by the parable of the lost sheep, doth plainly

intimate, that the Publican was a Jew. "Then drew near unto

him all the Publicans and sinners for to 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, "What man of you, having an hundred sheep, if he lose

one of them, doth not leave the ninety and 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, while he preached this sermon, were there, as objects

of the Pharisees" scorn; but of 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

and people of Israel? (Exo 34:30,31) So then, who could be the

lost sheep of the house of 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 Pharisees to have objected, that an impertinency

was couched in that most excellent parable of the lost sheep?

They might have said, We are offended, because thou receivest

the Publicans, and thou for vindication of thy practice,

propoundest a parable of lost sheep; but they are the sinners of

the house of Israel, and the Publicans are aliens and Gentiles. I

say, How easily might they thus have objected? But they knew

full 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 them

lost sheep.

Now that these Publicans were Jews, what follows, but that for

this they were a great deal the more abominated of their

brethren. And, as I have also hinted before, it is 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 to be so? I say

again, if these things are intolerable, what shall we think of

such men, as shall join to all this compliance with a foreign

prince to rob the church of God? Yea, that shall become a

tenant, an officer, a man in power under them, to exact, force,

and wring out of the hand of a brother his estate; yea, his bread

and livelihood. Add to all this, What shall we say to him that

shall do for an enemy against a brother in a way of injury and

wrong, more than in strictness of law they were commanded by

that same enemy to do? And yet all this they did, as both John

insinuates, and Zaccheus confesses.7

The Pharisee therefore was not so good, but the Publican was as

bad: Indeed, the Publican 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 viler

than himself. 'Tis true, you find him here in the temple at

prayer; not because he retained 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 was not only fetched back to the temple, and prayer, but to

his God, and to the salvation of his soul.

The Pharisee, then, was a man of another complexion, and

stood as to his own thoughts of himself; yea, and in the

thoughts of others also, upon the highest and better ground by

far. The Publican was a notorious sinner; the Pharisee was a

notorious righteous man. The Publican was a sinner out of the

ordinary way of sinning; and the Pharisee was a man for

righteousness in a singular way also. The Publican pursued his

villanies, and the Pharisee pursued his righteousness; and yet

they both meet in 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 the state of their spirits, and

the nature of their actions, by that they were both found sinners;

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 was received to mercy. Mercy

standeth not at the Publican's badness, nor is it enamoured with

the Pharisee's goodness: It suffereth not the law to take place

on both, though it findeth them both in sin, but graciously

embraceth the most unworthy, and leaveth the best to shift for

himself. And good reason that both should be dealt with after

this manner; to wit, that the word of grace should be justified

upon the soul of the penitent, and that the other should stand or

fall to that, which he had chosen to 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, as to Justification. It is passed by as a thing of

naughtiness, a thing not worth the taking 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 own good 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 rejected one, and in a state of condemnation.

[Conclusion.] 3. Wherefore, though we are bound by the law of

charity to judge of men, 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 receive him that we have doomed to hell, and justice may

take hold on him, whom we have judged to be bound up in the

bundle of life. And both these things are apparent by the

persons under 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 his left 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 other a Publican. The Pharisee stood and prayed thus

with himself, God, I thank thee, that I 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 the Pharisee's definition is, notwithstanding, false,

will be manifest by and by. But I will first treat of righteousness

in the general, because the text leadeth me to it.

First then, A Man that is righteous, must have negative

holiness; that is, he must not 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, "Flee

fornication (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 John 5:21) 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 shall mix his want of negative holiness, with some good

actions, that will not make him a righteous man. As suppose, a

man that is a swearer, a drunkard, an adulterer, or the like,

should, notwithstanding this, be open handed to the poor, be a

greater executor of justice in his place, be exact in his buying,

selling, keep touch with his 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

wanting in him, which is this negative holiness: For except a

man shall leave off to do evil he cannot be a righteous man.

Negative holiness is therefore of absolute necessity to make one

in one's self a righteous man. This therefore condemns them,

that count it sufficient if a man have some actions that in

themselves, and by virtue of the command 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 right way of the Lord. Negative holiness therefore must

be in a man before he can be accounted righteous.

Second. As negative holiness is required to declare one a

righteous man; so also positive holiness must be joined

therewith, or the man is unrighteous still. For it 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, no extortioner, no adulterer, &c., this will not

make him a righteous man. But there must be joined to these,

holy and good actions, before he can be declared a righteous

man. Wherefore, as the apostle, when he pressed the Christians

to righteousness, did put them first upon negative holiness, so

he joineth thereto an exhortation to positive holiness; knowing,

that where positive holiness is wanting, all the negative holiness

in the whole world cannot declare a man a righteous man.

When therefore he 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,

when he is bid to flee sin. Here also he is exhorted to positive

holiness, when he is bid to follow after righteousness, &c., for

righteousness can neither stand in negative nor positive

holiness, as severed one from another. That man then, and that

man only, is, as to actions a righteous man, that hath left off to

do evil, and hath learnt to do well (Isa 1:16,17), that hath cast

off the works of darkness, and put on 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 Tim 2:22)

The Pharisee therefore, as to the general description of

righteousness, made his definition right; but as to his person

and personal righteousness, he made his definition wrong. I do

not mean, he defined his own righteousness wrong; but I mean,

his definition of true righteousness, which standeth in negative

and positive holiness, he made to stoop to justify his own

righteousness, and therein he played the hypocrite in his prayer:

For although it is true righteousness, that standeth in negative

and positive holiness; yet that is not true righteousness, that

standeth but in some pieces and ragged remnants of negative

and positive righteousness. If then the Pharisee would in his

definition of personal righteousness, have proved his own

righteousness to be good, he must have proved, that both his

negative and positive holiness had been universal: to wit, that

he had left off to act in any wickedness, and that he had given

up himself to the duty enjoined in every commandment. For so

the righteous man 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 ordinances

of the Lord blameless." (Luke 1:6) Here the perfection, that is,

the universality of their negative holiness is implied, and the

universality of their positive holiness is expressed: They walked

in all the commandments of the Lord; but that they could not

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, even by his own

implied definition of righteousness, was not good, as is

manifest these two ways.

1. His negative holiness was not universal.

2. His positive holiness was rather criminal9 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 expressions apart, 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 this kind of holiness, as himself of himself had

testified. For, (1.) What though he was no 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 honesty to 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 guilty by an adulterous eye, against which the

Pharisee did not watch, of which the Pharisee did not take

cognizance. (Matt 5:28)

(4.) What, though he was not like the Publican, yet he was like,

yea, was a downright hypocrite; he wanted in those things

wherein he boasted himself, sincerity; but without sincerity 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 fain have 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 grounded partly in

ceremonial, and partly in superstitious holiness, if there be such

a thing as superstitious holiness in the world, this paying of

tithes was ceremonial, such as came in and went out with the

typical priesthood. But what is that to positive holiness, when it

was but a small pittance by the by. Had the Pharisee argued

plainly and honestly; I mean, had he so dealt with that law, by

which now he sought to be justified, he should have brought

forth positive righteousness in morals, and should have said and

proved it too, that, as he was no wicked man with reference to

the act 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 sincere worshipper of

him; for this is contained in the first table (Exo 20), and is so in

sum expounded by the Lord Christ himself. (Mark 12:30) He

should also in the next place have proved himself truly kind,

compassionate, liberal, and full of love and charity to his

neighbour; for that is the sum of the second table, as our Lord

also doth expound it, saying, "Thou shalt love thy neighbour as

thyself." (Mark 12:31)

True, he says, he did them no hurt; but did he do them good?

To do no hurt is one thing; and to do good, is another; and it is

possible for a man to do neither hurt nor good to his neighbour.

What then, Is he a righteous man because he hath done him 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 to speak 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 he had paid them; for they, being commanded, were

a due debt; nor could they go before God for a free gift, because

by the commandment they were made a payment; but proud

men 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 appointed no 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

required if thou wast, but that thou shouldest have any occasion

to do so as thou doest, other than 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 own erroneous conscience. Hitherto

therefore, thou art defective in thy so seemingly brave and

glorious righteousness.

Yet this let me say in commendation of the Pharisee: In my

conscience he was better than many of our English Christians;

for many of them are so far off from being at all 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 negatively holy, 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, in more 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 like the 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 premeditated stinted 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

religious worship, may be performed in great hypocrisy;

although, I think, that to perform prayer in hypocrisy, is one of

the most daring sins that are committed by the sons of men. For

by prayer, above all duties, is our most direct, and immediate

personal approach 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 and such 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 intolerable wickedness, and it

argueth infinite patience in God, that he should let such as do

so, arise alive from their knees, or that he should suffer them to

go away from the place where they stand, without some token

or mark of his wrath upon them. I also observe, That this

extempore prayer of the Pharisee, was performed by himself, or

in 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, or by himself, and may signify, either

that he spoke softly, or that he made this prayer by 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 wonderful common, for men to pray extempore also.

To pray by a book, by a premeditated set form, 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 in pulpits and public meetings,

without the breathing of the Holy Ghost in them: For if a

Pharisee of old could do so, Why may not a Pharisee do the

same now? Wit, and reason, 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 religion

this day, and little the power thereof. Now where there is a great

form and little power, 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

doth so properly and directly oppose hypocrisy, as the power

and glory of the things we profess. And so on the contrary,

nothing is a greater temptation to hypocrisy, than a form of

knowledge of things without the savour thereof. Nor can much

of the power and savour of the things of the gospel be seen at

this day upon professors, I speak not 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 most of the great professors of this our day! But

when they come to divine worship, especially to pray, by their

words and carriages there, one would almost judge them to be

angels in 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,

that he went in his prayer no further than his sense and reason,

feeling and carnal apprehensions went. True, Christian prayer

ofttimes leaves sense and reason, feeling, and carnal

apprehensions behind it, and it goeth forth with faith, hope, and

desires to know what 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 cannot

pray 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 are of 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 truth of 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; for there

is a supernatural excellency in the things that are of the Spirit;

"But if the ministration of death, [to which the Pharisee

adhered] written and engraven in stones, was glorious, so that

the children of Israel could not stedfastly behold the 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 ministration of condemnation be

glory, much more doth the ministration of righteousness exceed

in glory. For even that which was made glorious had no glory in

this respect, by reason 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 it

enlighteneth. (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 in Christ 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 which is 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 freely given to us of

God, puts yet a greater edge, more vigour, and yet further

confidence into 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 the Spirit, 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 so also it may, I think, be understood. It

is said of the unjust judge, "he said within 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. God

and the Pharisee were not together, there was only the Pharisee

and himself. Paul knew not what to pray for without the Holy

Ghost joined himself with him, spake with him 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 without doubting that he and himself together

could do. How many times have I heard ancient men, 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 that has not seen them, must needs have

concluded, that they were talking, singing, and praying with

company, when all that they said, they did it with themselves,

and had neither auditor nor regarder.

So the Pharisee was at it with himself, he and himself

performed, at this time, the duty 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 carnal reason 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: And some men will pray, but will refuse such

words and thoughts in prayer as will not please themselves.

Oh, how many men speak all that they speak in prayer, rather to

themselves, or to their 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 mention

of 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 not pleasant 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 hypocrites as to this; they also love without ground, as the

Pharisee, to flatter themselves in 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 highest strain. For to make a prayer all of

thanksgiving, and to urge in that prayer, the cause of that

thanksgiving, is the highest manner of praying, and seems to be

done in the strongest faith, &c., in the greatest sense of things.

And such was the Pharisee'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," except he had meant, as

he did not, that he was even of the worst sort of men: For even

the best of men by nature, and the worst, are all alike. "What,

then? are we better 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 grounded on an untruth, and

so became feigned, and self-flattering, and could not be

acceptable with the God of heaven.

Besides, in this high prayer of the Pharisee, he fathered that

upon God which he could 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, that

I am not as other men are." I thank thee, that thou hast made

me better than others. I thank thee that my condition is so good,

and that I am so far advanced above my neighbour.

THERE ARE SEVERAL THINGS FLOW FROM THIS

PRAYER OF THE PHARISEE, THAT ARE WORTH OUR

OBSERVATION. 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 for virtuous and holy

persons, sometimes saying, and oftener thinking, that they are

more 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, and then 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

themselves that 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 presence of 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 his

law, and the righteousness thereof trusted to, the vail is upon

their heart. "For until this day, [said Paul] remaineth the same

vail untaken away in the reading of the old testament, which

vail is done away in Christ. But even unto this day, when

Moses is read, the vail is upon their heart." (2 Cor 3:14,15) And

this is the reason 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 causeth them to miss of the righteousness that they

are so hotly in the pursuit of. Their minds were blinded, saith

the text: Whose minds? Why those that adhered to, that stood

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, and trusted to himself that he was righteous;

And all this proceeded of that blindness and ignorance that the

law had possessed his mind withal; for it is not granted to the

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 have the pre-eminence

in all things: Therefore 'tis said, "When the heart shall turn to

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 embolden a man to stand in a lie before God;

it will embolden a man to trust to himself and to what he hath

done; yea, to plead his own goodness instead of God's mercy

before him. For the Pharisee was not only a man that justified

himself before men, but one that justified himself before God.

And what was the cause of his so justifying of himself 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 man was wonderful, for he stood to the lie

that was in his right hand, and pleaded the goodness of it before

him. But, besides these things, there are four things more that

are couched in this prayer of the Pharisee.

Fourth, By this prayer the Pharisee doth appropriate to himself

conversion, he challengeth it 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

religion of the Pharisee was not grounded upon any particular

natural privilege. I mean not singly, not only upon that, but

upon a falling in with those principles, notions, opinions,

decrees, traditions, and doctrines that they taught distinct from

the true and holy doctrines of the prophets. And they made to

themselves disciples by such doctrine, men, that they could

captivate by those principles, laws, doctrines, and traditions:

And therefore such are said to be of the sect of the Pharisees;

that is, 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 what conversion is. It

is easy, I say, for men to lay conversion to God, on a legal, or

ceremonial, or delusive bottom, on such a bottom that will sink

under the burden that is laid upon it; on such a bottom that will

not stand when it is brought under the touch-stone of God, nor

against the rain, wind, and floods that are ordained to put it to

the trial, whether it is true or false. The Pharisee here stands

upon a supposed conversion to God; "I am not as other men";

but both he, and his conversion are rejected by the sequel of the

parable: "That which is highly esteemed 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. But the Pharisee will be a converted man, he will have

more to shew for heaven than his neighbour, "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, this religion beguiled men. It made them two-fold worse

the children of hell than they were before: And than their

teachers were (Matt 23:15), that is, their doctrine begat such

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 trusted to, damnable.

Fifth, By these words, we find the Pharisee, not only

appropriating conversion to himself, 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 that he gloried

in his conversion; he made no doubt at all of his state, but lived

in the joy of the safety that he supposed his soul by his

conversion to be in. Oh! thanks to 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 to think, that a few of the most fine of the works of the

flesh, would be sufficient to bear up the soul in, at, and under

the judgment of God. "There is a generation that 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 to those 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 fulfilled in these kind of men; at the

end of their way is death and hell, notwithstanding their

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 of the way think themselves in it;

and that some men think themselves clean that are yet in their

filthiness; and that think themselves rich for the next world, and

yet are 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 to the chambers of death.

Sixth, by these words, the Pharisee seems to put the goodness of

his condition upon the goodness of God. I am not as other men

are, and I thank God for it. God, saith he, I thank thee that I am

not as other men are. He thanked God when God had done

nothing 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 that way of roguery

that the devil had put him into, when he fell to rending and

tearing of the church of God: "Whose possessors slay them,

[saith the prophet,] and hold themselves not guilty: and they

that sell them say, Blessed be the Lord, for I am rich." (Zech

11:5) I remember that Luther used to say, "In the name of God

begins all mischief." All must be fathered upon God: the

Pharisee's conversion must be fathered upon God; the right or

rather the villany of the outrageous persecution against God's

people, must be fathered upon God. God, "I thank thee," and

blessed 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 ascribe all to God. "God, I thank

thee," is in every man's mouth, and must be entailed to every

error, delusion, and damnable doctrine that is in the world: But

the name of God, and their doctrine, worship, and way, hangeth

together, much as doth it and the Pharisee's doctrine; that is to

say, nothing at all; for God hath not proposed their principles,

nor doth he own them, nor hath he commanded them, nor doth

he convey by them the least grace or mercy to them; but rather

rejecteth them, and holdeth them 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 what the Pharisee had attained. To wit, that he

was no extortioner, no unjust man, no adulterer, nor even as this

Publican, and for that he fasted twice a week, and paid tithes of

all that he possessed. So that you see he pretendeth to a double

foundation for 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 very slender 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 the second is such, as is of

the remotest sort of ceremonies, that teach and preach the Lord

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, and to build their hopes of heaven upon. I am not a

drunkard, says one, nor a liar, nor a 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 furnished with these things, save you from

the thundering claps and vehement batteries, that the wrath of

God will make upon sin and sinners in the day that shall burn

like an oven? 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,

however christened, named, or garnished with all those gew-

gaws that men's heads and fancies can invent, for that is but the

righteousness of man.

[MAN'S RIGHTEOUSNESS REJECTED, AND THE

IMPUTED RIGHTEOUSNESS OF CHRIST ALONE TO BE

RELIED ON FOR JUSTIFICATION.]

But, O thou blind Pharisee, since thou art so confident that thy

state is good, and thy righteousness is that that will stand, when

it shall be tried with fire (1 Cor 3:13), let me now reason with

thee of righteousness. My terror shall not make thee afraid; 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 thou hadst been a sinner? Not afore, I dare say;

but if after, then the sins that thou pollutedst thyself withal

before, have made thee uncapable of acting legal righteousness.

For sin, where it is, pollutes, defiles, and makes vile the whole

man; therefore thou canst not by after acts of obedience make

thyself just in the sight of that God 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

has gone before. But Pharisee, God can see through the white of

this wall, even to the dirt that is within: God also can see

through the paint and garnish of thy beauteous sepulchre, to the

dead men's bones that are within; nor can any of thy most holy

duties, nor all, when put together, blind the eye of the all-seeing

majesty from beholding all the uncleanness of thy soul.13 (Matt

23:27) Stand not therefore so stoutly to it, now thou art before

God; sin is with thee, and judgment and justice is before him. It

becomes thee, therefore, rather to despise and abhor this life of

thy hand, and to count all thy doings but dross and dung, and to

be content to be justified with another's righteousness instead

of thine own. This is the way to be secured. I say, blind

Pharisee, this is the way to be secured from the wrath which is

to come.

There is nothing more certain than this, that as to justification

from the curse of the law, God has rejected man's

righteousness, for the weakness and unprofitableness thereof;

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 justice and holiness. This is in a

manner the contents of the whole bible, and therefore must

needs be most certainly true. Now then, Mr. Pharisee, methinks,

what if thou didst this, and that while thou art at thy prayers; to

wit, cast in they mind what doth God love most, and the resolve

will be at hand. The BEST righteousness, surely the BEST

righteousness; for that thy reason will tell thee: This done, even

while thou 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 higher

than the heavens; and that is his Son Jesus Christ. He that did

no sin, nor had any guile found in his mouth; and there never

was any such HE in all the world but the Son 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 the answer will be ready. It

is to be made by an act of the sovereign grace of God over to

the sinner, that shall dare to trust thereto for justification from

the curse of the law. He is made unto us of God, righteousness.

(1 Cor 1:30) "He hath made him to be sin for us, who knew no

sin, that we might be made the righteousness of God in him." (2

Cor 5:21) "For Christ is the end of the law for righteousness to

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 righteousness of God-man, this

righteousness of Christ? Certainly it is. Since, by the text, it is

counted the best, and that which best pleaseth God; since it is

that which God hath appointed, that sinners shall be justified

withal. For in the Lord have we righteousness if 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 attempt

to seek by thine own righteousness to reconcile thyself to God,

and not be guilty of 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's

design.

Suppose, that when the king has chosen one to be judge in the

land, and has determined that he shall be judge in all cases, and

that by his verdict every man's judgment shall stand. I say,

suppose, after this another should arise, and of his own head

resolve to do his own business himself. Now, though he should

be every whit as able as the judge of the king's appointing to do

it; yea, and suppose he should do it as justly and righteously

too, yet his making of himself a judge, would be an affront to

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 that righteousness 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 not the

righteousness of Christ therewith. I say, bring it not in, let it not

plead for thee at the bar of God, nor do thou plead for that in his

court of justice; for thou canst 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 shall surely

live; if he trust to his own righteousness, and commit iniquity,

all his righteousnesses shall not be remembered: but for his

iniquity that he hath committed, he shall die for 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 heaven finds 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 is manifest, that the promise of

life to this righteous man, is not for the sake of his

righteousness, but for the sake of something else, to wit, the

righteousness of 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 of God is unto

all, and upon all that believe; that is, trust in it, and trust to it for

justification. Now therefore, if thy righteousness, when most

perfect, could save thee, thou mightest, yea oughtest most

boldly to trust therein. But since thou art forbidden to trust to it,

it is evident it cannot save, nor is it for the sake of 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

righteousness of 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 the

forbearance of God. "To declare, I say, at this time his

righteousness, that he 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 righteousness shall not be remembered; but for his iniquity

that he hath committed [in trusting to 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

righteousness to save thee alive. If he trust, if he trust never so

little, if he do at all trust to 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 against the moral law. By which of the ten

commandments is trusting to our own righteousness forbidden?

Yet it is a sin. It is a sin therefore forbidden by the gospel, and

is included, lurketh close in, yea, is the, or a root of unbelief

itself; "He that believeth not shall be damned." But he that

trusteth in his own righteousness doth not believe, neither in the

truth or sufficiency of the righteousness of Christ to save him,

therefore he shall be damned.

But how is it manifest, that he that trusteth to his own

righteousness, doth it through a 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 willingly choose 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 he that trusteth

to his own righteousness for life, did believe, that there is

indeed such a thing as the righteousness of Christ to justify; and

that this righteousness of Christ has in it ALL sufficiency to do

that blessed work, be sure he would choose that, thereon to lay,

lean, and venture his soul, that he saw was the best, and most

sufficient to save; especially when he saw also, (and see that he

must, when he sees the righteousness of Christ) to wit, that that

is to be obtained as soon, because as 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 worth of salvation, and of the fearful

sorrow, that to eternity will overtake him, that in this thing shall

miscarry. It is for heaven, it is to escape hell, wrath, and

damnation, 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 great a 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 damning transgression: because it contemneth the

righteousness of Christ, which is the only righteousness that is

sufficient to save from the curse of the law. It also disalloweth

the design of heaven, and the excellency of the mystery of the

wisdom of God, in designing this way of salvation for man.

What shall I say, It also seeketh to rob God of the honour of the

salvation of man. It seeketh to take the crown from the head of

Christ, and to set it upon the hypocrite's head; therefore, no

marvel, that this one sin be of that weight, virtue and power, as

to sink that man and his righteousness into 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 hath that righteousness, that God findeth not fault

withal; nor is it to be found, but with him that is ordained to be

the Saviour of mankind; nor is there any such one besides

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 partial in the law; for here, in

the midst of thy boasts, thou hast not, because thou canst not

say, thou hast fulfilled all righteousness. What madness then

has brought thee into 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 commandments of God. Say I

this of myself? saith not the scriptures the same? "For

whosoever shall 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 a lame righteousness for a

sound; nor of a sick righteousness for a well and healthy one.

(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 and feigned 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

done one thing well, I am better, more righteous than other

men?

Didst thou believe, when thou saidst it, That God knew thy

heart? Hadst thou said this to the Publican, it had been a high

and rampant expression; but to say this before God, to the face

of God, when he knew that thou wast vile, and a sinner from the

womb, and from the conception, spoils all. It was spoken to put

a check to thy arrogancy, 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 whence it comes? "A good man out of the good

treasure of his heart bringeth forth that which is good; and an

evil man out of the evil treasure of his heart bringeth forth that

which is evil." (Luke 6:45) Nor can it be otherwise concluded,

but that thou art an evil man, and so that all thy supposed good

is nought but badness. For that thou hast made it to stand in the

room of Jesus, and hast dared to commend thyself to 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 it to 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 and eternal life of God.

But further, thou sayest thou art righteous, but they are but vain

words. Knowest thou not that thy zeal, which is the life of thy

righteousness, is preposterous in many things. What else means

thy madness, and the rage thereof, against men as good as

thyself. True, thy being ignorant that they are good, may save

thee from the commission of 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 of

thine, 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 God to

save us. (Gal 4:28-31) Thy righteousness therefore is deficient;

yea, thy zeal for the law, and the men of the law, has joined

madness with thy moral virtues, and made thy righteousness

unrighteousness; How then canst thou be upright before the

Lord?

Further, Has not the pride of thy spirit in this hot-headed zeal

for thy Pharisaical notions, run thee upon thinking that thou art

able to do more than God hath enjoined thee, and so able to

make thyself more righteous, than God requireth thou shouldest

be. 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 of wisdom, 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 not stept in with the bundle of thy traditions,

righteousness had been imperfect, not through man's weakness,

but through impediment in God, or in his ministering rules of

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 thou mightest 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, ordinances and appointments, before the rules, laws,

statutes and appointments of God? Thinkest thou 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 reject the

commandment of God, to keep thine own tradition? Yea, Why

dost thou rage, and rail, and cry out when men keep not thy

law, or the rule of thine order, and tradition of thine elders; and

yet shut thine eyes, or wink with them, when thou thyself shalt

live in the breach of the law of God? Yea, why wilt thou

condemn men, when they keep not thy law, but study for an

excuse, yea, plead for them that live in the breach of 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 deeps of hell? Oh, the blindness, the

madness, the pride, and spite, that dwells in the hearts 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, and the 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 such a suit of apparel fit, that is set together just

cross and thwart to what it should be? Just as if the sleeves

should be sewed upon the pocket-holes, and the pockets set on

where the sleeves should stand. Nor can other righteousness

proceed where a wrong judgment precedeth it.

This misplacing of God's laws cannot, I say, but produce

misshaped and misplaced obedience. 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, saith he, if thou wilt be making, that thou make all things

according to the pattern shewed to thee in the mount. Set faith,

where faith should stand, a moral, where a moral should stand;

and a ceremony, where a ceremony should stand; for this

turning of things upside down shall be esteemed as the potter's

clay: And wilt thou call this thy righteousness; yea, wilt thou

stand in this, plead for this, and venture an eternal concern 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 standest to 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 unthankful and unholy; nor doth he use to SELL

the world to man for righteousness. The earth hath he GIVEN

to the children of men. But this is not the thing; thou wouldest

have eternal 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 for the good

and righteous, nor did he come to call such to the banquet, that

grace hath prepared for the world. "I came not," I am not come,

saith Christ, "to call the righteous, but sinners to repentance."

(Mark 2:27, Rom 5) Yet this is thy plea; Lord God, I am a

righteous man, therefore grant me mercy, and a share in thy

heavenly kingdom. What else dost thou mean, when thou

sayest, "God I thank thee, that I am not as other men are?" Why

dost thou rejoice, why art thou glad that thou art more

righteous, if indeed thou art, than thy neighbour, if it is not

because thou thinkest, that thou hast got the start of, the better

of thy neighbour, with reference to mercy; and that by thy

righteousness thou hast insinuated thyself 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 God thereby? And what hath he received of

thy hand? Perhaps thou wilt say, righteousness pleaseth God:

But I answer no, not thine, with respect to justification from the

curse of the law, unless it be as perfect, as the justice it is

yielded to, and as the law that doth command it. But thine is not

such a righteousness: no, thine is speckled, thine is spotted,

thine makes thee to look like a speckled bird in his eye-sight.

Thy righteousness has added iniquity, to thy iniquity, because it

has kept thee from a belief of thy need of repentance, and

because it has emboldened thee to thrust thyself audaciously

into the presence of God, and made thee there, even before his

holy 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; for all our

righteousnesses are as menstruous rags, because they flow from

a thing, a heart, a man that is unclean. But,

Again, Wouldest thou have mercy for thy righteousness? For

who wouldest thou have it; for another, or for thyself? If for

another, and it is most proper, that a righteous man should

intercede for another by his righteousness, rather than for

himself, then thou thrusteth Christ out of his place and office,

and makest thyself to be a saviour in 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 by thy 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 doing thou 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 than thy sins can prevail with

him to condemn thee to it. And if so, what follows? but that thy

righteousness is more, and has been done in a fuller spirit than

ever were thy sins: but thus to insinuate is to insinuate a lie; for

there is no man, but while he is a sinner, sinneth with a more

full spirit, than any good man can act righteousness withal.

A sinner when he sinneth, he doth it with all his heart, and with

all his mind, and with all his soul, and with all his strength; nor

hath he in his ordinary course any thing that bindeth. But with a

good man it is not so; all, and every whit of himself, neither is,

nor can be, in every good duty that he doth. For when he would

do good evil is present with him. And again, "The flesh lusteth

against the Spirit, 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, then is his sin heavier to

weigh him down to hell, than is his righteousness to buoy him

up to the heavens.

And again, I say, if the righteousness of a good man comes

short of his sin, both in number, weight and measure, as it doth,

for a good man shrinks and quakes at the thoughts of God's

entering into judgment with him (Psa 143:2), then is his iniquity

more 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 destroy him, than is his

righteousness to save him, how can it be, that the Pharisee, that

is not gracious, but a mere carnal man, somewhat reformed and

painted over with a few, lean, and lousy formalities, should

with his empty, partial, hypocritical righteousness, counterpoise

his great, mighty, and weighty sins, that have cleaved to him in

every state 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 doing thou impliest, that mercy thou

deservedst; and that is next door to, or almost as much 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 works of 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 the works of

the law, doth not altogether trust thereto. Nor doth he that seeks

for that righteousness, that should save him, as it were, by the

works of the law, seek it only, wholly and solely at the hands of

mercy. So then, to seek for that that should save thee, neither at

the hands of the law, nor at the hands of mercy, is, to be sure, to

seek it where it is not to be found; for there is no medium

betwixt the righteousness of the law, and the mercy of God.

Thou must have it either at the door of the law, or at the door of

grace. But sayest thou, I am for having of it at the hands 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 both can help me better. Therefore will I be

righteous, and good, and will seek by my goodness to be

commended to the mercy of God: for surely, he that hath

something of his own to ingratiate himself into the favour of his

prince withal, shall sooner obtain 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 one new and living way, which Christ hath

consecrated for us through the vail, that is to say, his flesh; and

besides that one, there is no more. (Heb 10:19-24) Why then

dost thou talk of two strings to thy bow? What became of him

that had, and would have, two stools to sit on? Yea, the text

says plainly, that therefore they obtained not righteousness,

because they sought it not by faith, but, as it were, by the works

of the law. See here, they are disowned by the gospel, because

they sought it not by 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, because they sought it

not by faith.

Mercy then is to be found alone in Jesus Christ! Again, the

righteousness of the law is to be obtained only by faith of Jesus

Christ: that is, in the Son of God is the 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 of the Lord Jesus that did

accomplish it, is mercy and grace from God extended, to

whoever dependeth by faith upon God by this Jesus his

righteousness for it. And hence it is, that we so often read, that

this Jesus is the way to the Father: That God, for Christ's sake,

forgiveth us: That by the obedience of one, many are made

righteous or 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 could not be justified

by the law of Moses.

Now, though I here do make mention of righteousness and

mercy, yet I hold there is but one way, to wit, to eternal life;

which way, as I said, is Jesus Christ; for he is the new, the only

new, and living way to the Father of mercies, for mercy to make

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 commend me to God, when I go to him for

mercy?

I answer, But thou blind Pharisee; I tell thee thou hast no

understanding of God's design 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's design by the gospel was to exalt and advance man's

righteousness, then that which thou hast said, would be to the

purpose. For what greater dignity can be put upon man's

righteousness, than to admit it?

I say then, for God to admit it, to be an advocate, an intercessor,

a mediator; for all these is that which prevaileth with God to

shew me mercy. But this God never thought of, much less could

he thus design by the gospel: for the text runs flat against it. Not

of works, not of works of righteousness, which we have done;

not of works, lest any man should boast, saying, Well, I may

thank my own good life for mercy. It was partly for the sake of

mine own good deeds that I obtained mercy to be in heaven and

glory. Shall this be the burden of the song of heaven? Or is this

that which is composed by that glittering heavenly host, and

which we have read of in the holy book of God! No, no, that

song runs upon other feet, standeth in far better strains, being

composed of far higher, and truly heavenly matter: For God has

"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 through

his blood, the forgiveness of sins, according to the riches of his

grace." (Eph 1:5-7) 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 to open 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 our God 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 redeemed them. Nor, saith he,

that they had made themselves kings and priests unto God to

offer any oblation, sacrifice, or offering whatsoever; but that the

same Lamb had made 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 of mere 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. But these, because beloved, when in their blood,

according to Ezekiel 16 were separated by free grace. And as

another scripture hath it, redeemed from the earth, and from

among 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 all the righteousness that

comes by it; but to the Lamb of God, Jesus, the Saviour of the

world; for it is He that delivered us from the wrath to come: and

that according to God's appointment; "For God hath not

appointed us to wrath, but to obtain salvation by [or through]

our

Lord Jesus Christ." (1 Thess 5:9) Let every man, therefore, take

heed what he doth, and whereon he layeth the stress of his

salvation, "For other foundation can 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? Why then, thy design must overcome God, or

God's design must overcome thee. Thy design is to give thy

good life, thy good deeds, a part of the glory of thy justification

from 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 here before God;

yea, thou art for sharing in the glory of justification, when that

alone belongeth 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 will not 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, nor in

him that runs, but in God that sheweth mercy. What hope, help,

stay, or relief then is there left for the merit-monger? What

twig, or straw, or twined thread is left to be a stay for his soul?

This besom will sweep away his cobweb: The house that this

spider doth so lean upon, will now be overturned, and he in it to

hell fire; for nothing less than everlasting damnation is designed

by God, and that for this 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, thou takest away from God the power of

giving mercy. For if it be thine as wages, it is no longer his to

dispose of all pleasure; for that which another man oweth me, is

in equity not at his, but at my disposal. Did I say, that by this

thy plea, thou takest away from God the power of giving

mercy; I will add, yea, and also of disposing of heaven and life

eternal. And then, I pray you, what is left unto God, and what

can he call his own? Not mercy; for that by thy good deeds thou

hast purchased. Not heaven; for that by thy good deeds thou

hast purchased. Not eternal life; for that by 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 the glory of his grace; thou hast, what in

thee lieth, opposed the glorious design of heaven! 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 wilt thou 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 in a way of contending; thou standest upon thy points and

pantables:15 Thou wilt not bate God an ace, of what thy

righteousness is worth, and wilt also make it worth what 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 quarrellest with the

doctrine of free grace, or else dost wrest it out of its place to

serve thy 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 other men are, though not in

this, yet in that; yea, in a far worse condition than the most of

men are. Nor will it help thee any thing to attribute this thy

goodness to the God of heaven: for that is but a mere toying;

the truth is, the God that thou intendest, is nothing but thy

righteousness; and the grace that thou supposest, is nothing but

thine own good and honest intentions. So that,

Fourth, In all that thou sayest, thou dost but play the downright

hypocrite. Thou pretendest indeed to mercy, but thou intendest

nothing but merit. Thou seemest to give the glory to God; but at

the same time takest it all to thyself. Thou despisest others, 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 of men, 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 of men in the world, because they put

themselves into such a state as God hath not put them into, and

then impute it to God, saying, God, I thank thee, that thou hast

done it; for what greater sin [is there] than to make God a liar,

or than to father that upon God which he never meant, intended,

or did. And all this under a colour to glorify God; when there is

nothing else designed, but to take all glory from him, and to

wear [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 mercy and 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 he pleads for mercy, he means his own merit;

and all this is manifest from what doth follow; 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 not the bad but the good; not the sinner, but the self-

righteous, are the most proper objects 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 own

strength, sufficiency, free-will, and the like, they are the things

they mean, by all such high and glorious expressions.

[SECOND JUSTICE.] But, secondly, If thy plea be not for

mercy, but for justice, then to speak a little to that. Justice has

measures and rules to go by; unto which measures and rules, if

thou comest not up, justice can do thee no good. Come then, O

thou blind Pharisee, let us pass away a few minutes in some

discourse about this. Thou demandest justice, because God hath

said, that the man that doth these things shall live in and by

them. And again, the doers of the law shall be justified; not in a

way of mercy, but in a way of justice. He shall live by them.

But what hast thou done, 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 whole

law, and not offended in one point? Hast thou purged thyself

from the pollutions and motions of sin that dwell in the flesh,

and work in thy own members? Is the very being of sin rooted

out of thy tabernacle? And art thou now as perfectly innocent as

ever was Jesus Christ? Hast thou, by suffering the uttermost

punishment that justice could 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 these

things, then thou mayest plead something, and yet but

something for thyself in a way of justice. Nay, in this I will

assert nothing, but rather inquire:—What hast thou gained by

all this thy righteousness? (we will now suppose what must not

be granted) Was not this thy state when thou wast in thy first

parents? Wast thou not innocent, perfectly innocent and

righteous? And if thou shouldest be so now, what hast thou

gained thereby? Suppose that the man, that had forty years ago

forty pounds of his own, and had spent it all since, should yet

be able now to show his forty pounds again? What has he got

thereby, or how much richer is he at last, than he was, when he

first set up for himself. Nay, doth not the blot of his ill living

betwixt his first and his last, lie as a blemish upon him, unless

he should redeem himself also by works of supererogation,

from the scandal that justice may lay at his door for that?

But, I say, suppose, O Pharisee, this should be thy case, yet God

is not bound to give 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, when all 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, and in the righteousness thereof,

else not. But how dost thou know that thou shalt continue

therein? Thou hast no promise from God's mouth for that, nor

is grace or strength ministered to mankind by the covenant that

thou art under. So that still thou standest bound to thy good

behaviour, and in the day that thou dost give the first, though

never so little a trip, or stumble in thy obedience, thou forfeitest

thine interest in 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 the most strictest sect of thy

religion, thou livedst also a Pharisee; yea, and now in the

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 are none of them the seat of

fruits of righteousness, but the seat of the devil, and the fruit of

his dwelling, even at this time, in thy heart.

Could it ever have been imagined, that such audacious

impudence could have put itself forth in any mortal man, in his

approach unto God by prayer, as has showed itself in thee? "I

am not as other men!" sayest thou; but is this the way to go to

God in prayer? Is this the way for a mortal man, that is full of

sin, that stands in 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 glorifies God's mercy by acknowledging, that

that, and that only, as communicated of God by Christ 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 the like; 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 justice and truth

he can; for his name, the preservation whereof is more to be

chosen than silver and gold; also his profession, yea, the name

of God too, and religion, may now 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 his justifying of himself. Wherefore in such a work, a

man serveth God, and saves religion from hurt; yea, as he that

is a professor, and has his profession attended with a scandalous

life, hurteth religion thereby: So he that has his profession

attended with a good life, and shall suffer it notwithstanding, to

lie under blame by false accusations, when it is in the power of

his hand to justify himself, hurteth religion also. 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 of heaven itself; and that too, not with respect to what

men or angels, but with respect to 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"; for

God hath made none of this difference. The law condemneth all

men as sinners, and testifieth, that every imagination of the

thought of the heart of the sons of men is only evil, and that

continually. Wherefore they that do as the Pharisee did, to wit,

seek to justify themselves before God from the curse of the law,

by their own good doings, though they also, as the Pharisee did,

seem to give God the thanks for all, yet do most horribly sin,

even by their so doing, and shall receive a Pharisee's reward at

last. Wherefore, O thou Pharisee, it is a vain thing for thee

either to think of, or to ask for, at God's hand, either mercy or

justice. Because mercy thou canst not ask for, from sense of

want of mercy, because thy righteousness, which is 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 more by 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, I thank thee," saith he, but yet not a bit of this, for mercy;

but for that he had let him live, for I know not for what he did

thank himself, till he had made himself better than other men;

but that betterment was a betterment in none other judgment

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 worth nothing, his prayer is worth

nothing, his thanks to God are worth nothing; for that what he

had was scanty, and imperfect, and it was his pride that made

him offer it to God for acceptance; nor could his fawning

thanksgiving better his case, or make his 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 he was a happy man; yea,

happier by far than other his fellow rationals. Yea, he plainly

declares 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 in the temple praying to God! "God, I thank

thee," said he, for I am good and 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 strictly to 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 a religious

man; so ready have I been to listen after my duty, that I have

asked both of God and man the ordinances of judgment and

justice; I take delight in approaching to 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 delight to 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's brother, he pleadeth, saying, "Lo, these many

years do I serve thee, neither transgressed 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 think that such a sinner as thou art shall be heard

of God? God heareth not sinners; but if 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 touch thy garments. Stand by

thyself, come not near me, for I am more holy than thou. (Isa

65:5)

Hold, stop there, go no further; fie Pharisee, fie; Dost thou

know before whom thou standest, 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 honesty thou 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 do as thou hast done, though it is to be presumed

he had more cause so to do, than thou hast, or canst have.

Abraham had whereof to glory, but not before God; yea, he was

called God's friend, and yet would not glory before him; but

humbled himself, was afraid, and trembled in himself, when he

stood before him, acknowledging of himself to 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, standest and pleadest thy goodness before

him. Be ashamed Pharisee! Dost thou think, that God hath eyes

of flesh, or that he seeth as man sees? Is not the secrets of thy

heart open unto him? Thinkest thou with thyself, that thou, with

a few of thy defiled ways canst cover thy rotten wall, that thou

hast daubed with untempered mortar, and so hide 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 cleansing of

the outside of the cup and platter, and thy garnishing of the

sepulchres of the righteous, is nothing at all in God's eyes, but

things that manifest, that thou art an hypocrite, and blind,

because thou takest no notice of that which is within, which yet

is that, which is most abominable to God. For the fruit, alas,

what is the fruit to 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's

sight. But Pharisee, how comes it to pass, that the poor

Publican is now such a mote in thine eye, that thou canst not

forbear, but must accuse him before the judgment of 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? Has he concealed any of thy righteousness, or has he

secretly informed against thee that thou art an hypocrite, and

superstitious? I dare say, the poor wretch has neither meddled

nor made16 with thee in these matters.

But what aileth the Pharisee? Doth the poor Publican stand to

vex thee? Doth he touch thee with is dirty garments; or doth he

annoy thee with his stinking breath? Doth his posture of

standing so like a man condemned offend thee? True, he now

standeth with 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 but he 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 of his 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 be but small,

yea, though but very small fruits of thy righteousness. Let the

Publican alone, since he is speaking of his life before God. Or if

thou canst not let him alone, yet do not speak against him; for

thy so doing will but prove, that thou rememberest the evil that

the man has done unto thee; yea, and that thou bearest him a

grudge for 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 showest that thou hatest him. Love covereth the

multitude of sins; but hatred and unfaithfulness revealeth

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 his deplorable condition;

but thou, like the proud, the cruel, and arrogant man, hast taken

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 the

deep, saying, "I am not even as this Publican."

What cruelty can be greater; what rage more furious; and what

spite and hatred more damnable and implacable, than to follow,

or take a man while he is asking of mercy at God's hands, and

to put in a caveat17 against his obtaining of it, by exclaiming

against him that he is a sinner? The master of righteousness

doth not so: "Do not think," saith he, "that I will accuse you to

the Father." (John 5:45) 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 the most

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 behaved myself as though he

had been my friend or brother: I bowed down heavily, as one

that mourneth for his mother." (Psa 35:13,14)

Pharisee, Dost thou see here how contrary thou art to righteous

men? Now then, where shall we find out one to parallel thee,

but by finding out of him that is called the 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 have bit thy tongue as to this. What could the angels

think, but that revenge was now in thine heart, and but that thou

comest up into the temple, rather to boast of thyself and accuse

thy neighbour, than to pray to the God of heaven: For what one

petition is there in all thy prayer, that gives the least intimation,

that thou hast the knowledge of God or thyself? Nay, what

petition of any kind is there in thy vain-glorious oration from

first to last? only an accusation drawn up, and that against one

helpless and forlorn; against a poor man, because he is a sinner;

drawn up, I say, against him by thee, who canst not make proof

of thyself that thou art righteous: But come to proofs of

righteousness, and there thou art wanting also. What though thy

raiment is better than his, thy skin may be full as black: Yea,

what if thy skin be whiter than his, thy heart may be yet far

blacker. Yea, it is so, for the truth hath spoken it; for within you

are full of excess and all uncleanness. (Matt 23)

Pharisee, there are transgressions against the second table, and

the Publican shall be guilty of them: But there are sins also

against the first table, and thou thyself art guilty of them.

The Publican, in that he was an extortioner, unjust, and an

adulterer, made it thereby manifest 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 not

love thy God; for as he that taketh, or that derogateth from his

neighbour in that which is his neighbour's due, sinneth against

his neighbour, so he that taketh or derogateth from God, sinneth

against God.

Now then, though thou hast not, as thou dost imagine, played at

that low game as to derogate from thy neighbour; yet thou hast

played at that high game as to derogate from 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

that made not God his strength; but trusted in the abundance of

his riches, and strengthened himself in his wickedness" or

substance. (Psa 52:7)

What else means this great bundle of thy own righteousness,

which thou hast brought with thee into the temple? yea, what

means else thy commending of thyself because of that, and so

thy implicit prayer, that thou for that mightest find acceptance

with God?

All this, what does it argue, I say, but thy diffidence of God?

and that thou countest salvation safer in thine own

righteousness, than in the righteousness of God; and that 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 first branch 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 trusting in him? Or, how can that man say, I

would glorify God, who in his very heart refuseth to stand and

fall by his mercy?

Suppose a great man should bid all the poor of the parish to his

house to dinner, and should moreover send by the mouth of his

servant, saying, My lord hath killed his fatlings, hath furnished

his table, and prepared his wine, nor is there want of anything,

come to the banquet: Would it not be counted as a high affront

to, great contempt of, and much distrust in the goodness of the

man of the house, if some of these guests should take with

them, out of their own poor store, some of their mouldy crusts,

and carry them with them, lay them on their trenchers upon the

table before the lord of the feast, and the rest of his guests, out

of fear that he yet would not provide sufficiently for those he

had bidden to his dinner that he made?

Why Pharisee, this is thy very case, Thou hast been called to a

banquet, even to the banquet of God's grace, and thou hast been

disposed to go; but behold, thou hath not believed, that he

would of his own cost make thee a feast, when thou comest;

wherefore of thy own store thou hast brought with thee, and

hast laid upon thy trencher 18 on his table, thy mouldy and

hoary crusts in the presence of the angels, and of this poor

Publican; yea, and hast vauntingly said upon the whole, "God, I

thank thee, that I am not as other men are." I am no such

NEEDY man. (Luke 15:7) "I am no extortioner, nor unjust, no

adulterer, nor even as this Publican." I am come indeed to thy

feast, for of civility I could do no less; but for thy dainties, I

need them not, I have of such things enough of mine own.19

(Luke 18:9) I thank thee therefore for thy offer of kindness, but

I am not as those that have, and stand in need thereof, "nor yet

as this Publican." And thus feeding upon thine own fare, or by

making a composition of his and thine together, thou

condemnest God, thou countest him insufficient or unfaithful;

that is, either one that hath not enough, or having it, will not

bestow it upon the poor and needy, and therefore, of mere

pretence thou goest to his banquet, but yet trustest to thine own,

and to that only.

This is to break the first table; and so to make thyself a sinner

of the highest form: for the sins against the first table, are sins

of an higher nature than are the sins against the second. True,

the sins of the second table are also sins against God, because

they are sins against the commandments of God: but the sins

that are against the first table, are sins not only against the

command, but against the very love, strength, holiness, and

faithfulness of God. And herein stands thy condition; thou hast

not, thou sayest thou hast not done injury to thy neighbour; but

what of that, IF THOU HAST REPROACHED GOD THY

MAKER? This is, as if a man should be in with his fellow-

servant, and out with his master.

Pharisee, I will assure thee, thou art besides the saddle;20 thy

state is not good, thy righteousness is so far off from doing of

thee any good, that it maketh thee to be a greater sinner than if

thou hadst none at all, because it fighteth more immediately

against the mercy, the love, the grace, and goodness of God,

than the sins of other sinners, as to degree, does.

And as they are more odious and abominable in the sight of

God, as they needs must, if what is said be true, as it is; so they

are more dangerous to the life and soul of man: for that they

always appear unto him in whom they dwell, and to him that

trusteth in them, not to be sins and transgressions, but virtues

and excellent things. Not things that set a man further off, but

the things, that bring a man nearer to God, than those that want

them are or can be. This therefore is the dangerous estate of

those that go about to establish their own righteousness, that

neither have, nor can, while they are so doing, submit

themselves to the righteousness of God. (Rom 10:3) It is far

more easy to persuade a poor wretch, whose life is debauched,

and whose sins are written in his forehead, to submit to the

righteousness of God, that is, to the righteousness that is of

God's providing and giving; than it is to persuade a self-

righteous man to do it. For the profane are sooner convinced, as

of the necessity of righteousness to save him: so that he has

none of his own to do him that pleasure, and therefore most

gladly he accepteth of, and submitteth himself to the help and

health and salvation that is in the righteousness and obedience

of another man.

And upon this account it is, that Christ saith, "The Publicans

and the Harlots" enter into the kingdom of heaven before the

Scribes and Pharisees. (Matt 21:31) Poor Pharisee, what a loss

art thou at? thou art not only a sinner, but a sinner of the highest

form. Not a sinner by such sins (by such sins chiefly) as the

second table doth make manifest; but a sinner chiefly in that

way, as no self-righteous man did ever dream of. For when the

righteous man or Pharisee shall hear that he is a sinner, he

replieth, "I am not as other men are."

And because the common and more ordinary description of sin,

is the transgression against the second table, he presently

replieth again, I am not as this Publican is; and so shrowdeth

himself under his own lame endeavours, and ragged, partial

patches of moral or civil righteousness. Wherefore when he

heareth, that his righteousness is condemned, slighted, and

accounted nothing worth, then he fretteth, and fumeth, and

chafeth and would kill the man, that so slighteth and disdaineth

his goodly righteousness; but Christ and the true gospel-teacher

still goeth on, and condemneth all his righteousness to be as

menstruous rags, an abomination to God, and nothing but loss

and dung.

Now menstruous rags, things that are an abomination, and

dung, are not fit matter to make a garment of to wear, when I

come to God for life, much less to be made my friend, my

advocate, my mediator and spokesman, when I stand betwixt

heaven and hell, to plead for me that I might be saved. (Isa

64:6, Luke 16:15, Phil 3:6-8)

Perhaps some will blame me, and count me also worthy thereof,

because I do not distinguish betwixt the matter and the manner

of the Pharisee's righteousness. And let them condemn me still;

for, saving the holy law, which is neither the matter nor manner

of the Pharisee's righteousness, but rather the rules, if he will

live thereby, up to which he should completely come in every

thing that he doth. And I say again, that the whole of the

Pharisee's righteousness is sinful, though not with and to me,

yet with and before the God of heaven. Sinful I say it is, and

abominable, both in itself, and also in its effects.

[The Pharisee's whole righteousness sinful.]

First, In itself; for that it is imperfect, scanty, and short of the

rule by which righteousness is enjoined, and EVEN with which

every act should be: For shortness here, even every shortness in

these duties, is sin, and sinful weakness; wherefore the curse

taketh hold of the man for coming short, but that it could not

justly do, if he coming short was not his sin: Cursed is every

one that doeth not, and that continueth not to do all things

written in the law. (Deu 27:26, Gal 3:10)

Second, It is sinful, because it is wrought by sinful flesh; for all

legal righteousness is a work of the flesh. (Rom 4:1, Phil 3:3-8)

A work, I say, of the flesh; even of that flesh, who, or which

also committeth the greatest enormities. For the flesh is but one,

though its workings are divers: Sometimes in a way most

notoriously sensual and devilish, causing the soul to wallow in

wickedness as the sow doth to wallow in the mire.

But these are not all the works of the flesh; the flesh sometimes

will attempt to be righteous, and set upon doing actions, that in

their perfection would be very glorious and beautiful to behold.

But because the law is only commanding words, and yieldeth

no help to the man that attempts to perform it; and because the

flesh is weak, and cannot do of itself that which it beginneth to

meddle with, therefore this most glorious work of the flesh

faileth.

But, I say, as it is a work of the flesh, it cannot be good,

forasmuch as the hand that worketh it, is defiled with sin: For in

a good man, one spiritually good, "that is in his flesh there

dwells no good thing," but consequently that which is bad; how

then can the flesh of a carnal, graceless man, and such a one is

every Pharisee and self-righteous man in the world, produce,

though it joineth itself to the law, to the righteous law of God,

that which is good in his sight.

If any shall think that I pinch so hardly, because I call man's

righteousness which is of the law, of the righteous law of God,

flesh; let them consider that which follows; to wit, That though

man by sin, is said to be dead in sin and trespasses, yet not so

dead, but that he can act still in his own sphere. That is, to do,

and choose to do, either that which by all men is counted base,

or that which by some is counted good, though he is not, nor

can all the world make him capable of doing anything that may

please his God.

Man by nature, as dead as he is, can, and that with the will of

his flesh, will his own salvation. Man by nature can, and that by

the power of the flesh, pursue and follow after his own

salvation; but then he wills it, and pursues or follows after it,

not in God's way, but his own. Not by faith in Christ, but by the

law of Moses, see Romans 10:16, 31, 10:3-7.

Wherefore it is no error to say, that a man naturally has Will,

and a Power to pursue his will, and that as to his salvation. But

it is a damnable error to say, that he hath will and power to

pursue it, and that in God's way. For then we must hold that the

mysteries of the gospel are natural; for that natural men, or men

by nature, may apprehend and know them; yea, and know them

to be the only means by which they must obtain eternal life: for

the understanding must act before the will; yea, a man must

approve of the way to life by Jesus Christ, before his mind will

budge, or stir, or move that way: "But the natural man receiveth

not the things of the Spirit of God; [of the gospel] for they are

foolishness unto him, neither can he know them because they

are spiritually discerned." (1 Cor 2:14)

He receiveth not these things; that is, his mind and will lie cross

unto them, for he counts them foolishness; nor can all the

natural wisdom in the world, cause that his will should fall in

with them, because it cannot discern them.

Nature discerneth the law, and the righteousness thereof; yea, it

discerneth it, and approveth thereof; that is, that the

righteousness of it is the best and only way to life, and therefore

the natural will and power of the flesh, as here you see in the

Pharisee, do steer their course by that for eternal life. (1 Cor

2:14)

The righteousness of the law therefore is a work of the flesh, a

work of sinful flesh, and therefore must needs be as filth and

dung, and abominable as to that for which this man hath

produced it, and presented it in the temple before God.

Nor is the Pharisee alone entangled in this mischief; many souls

are by these works of the flesh flattered, as also the Pharisee

was, into an opinion, that their state is good, when there is

nothing in it. the most that their conversion amounteth to, is, the

Publican is become a Pharisee; the open sinner is become a

self-righteous man. Of the black side of the flesh he hath had

enough, now therefore with the white side of the flesh he will

recreate himself. And now, most wicked must he needs be, that

questioneth the goodness of the state of such a man. He, of a

drunkard, a swearer, an unclean person, a sabbath-breaker, a

liar, and the like, is become reformed; a lover of righteousness,

a strict observer, doer, and trader in the formalities of the law,

and a herder with men of his complexion. And now he is

become a great exclaimer against sin and sinners, defying to

acquaint with those that once were his companions, saying, "I

am not even as this Publican."

To turn therefore from the flesh to the flesh, from sin to man's

righteousness: yea, to rejoice in confidence, that thy state is

better than is that of the Publican: I mean, better in the eyes of

divine justice, and in the judgment of the law; and yet to be

found by the law, not in the spirit, but in the flesh; not in Christ,

but under the law; not in a state of salvation, but of damnation,

is common among men: For they, and they only, are the right

men, "which worship God in the Spirit, and rejoice in Christ

Jesus, and have no confidence in the flesh." Where by flesh,

must not be meant the horrible transgressions against the law,

though they are also called the works of the flesh (Gal 5:19), for

they minister no occasion unto men, to have confidence in them

towards God: but that is that, which is insinuated by Paul,

where he saith, he had "no confidence in the flesh," though he

might have had it, as he said, "Though I might also have

confidence in the flesh. If any other man," saith he, "thinketh

that he hath whereof he might trust in the flesh, I more" (Phil

3:3,4): And then he repeats a two-fold privilege that he had by

the flesh. First, That he was one of the seed of Abraham, and

of the tribe of Benjamin, an Hebrew of the Hebrews, &c.

Secondly, That he had fallen in with the strictest men of that

religion, which was such after the flesh; to wit, to be a Pharisee,

and was the son of a Pharisee, had much fleshly zeal for God,

and was "touching the righteousness which is in the law

blameless." (Phil 3:6)

But, I say still, there is nothing but flesh, flesh; fleshly

privileges, and fleshly righteousness, and so consequently a

fleshly confidence, and trust for heaven. This is manifest for

these very things, when the man had his eyes enlightened, he

counted all but loss and dung, that he might be found in Christ,

not having his own righteousness which is of the law, but that

which is through the faith of Christ, the righteousness which is

of God by faith.

[Godly men are afraid of their own righteousness.]

And this leads me to another thing, and that is, to tell thee, O

thou blind Pharisee that thou canst not be in a safe condition,

because thou hast thy confidence in the flesh, that is, in the

righteousness of the flesh. For "all flesh is grass, and all the

goodliness thereof is as the flower of the field": and the flesh

and the glory of that being as weak as the grass, which today is,

and tomorrow is cast into the oven, is but a weak business for a

man to venture his eternal salvation upon. Wherefore, as I also

hinted before, the godly-wise have been afraid to be found in

their righteousness, I mean their own personal righteousness,

though that is far better, than can be the righteousness of any

carnal man: for the godly man's righteousness is wrought in the

spirit and faith of Christ; but the ungodly man's righteousness

is of the flesh, and of the law. Yet I say, this godly man is afraid

to stand by his righteousness before the tribunal of God, as is

manifest in these following particulars.

First, He sees sin in his righteousness, for so the prophet

intimates, when he saith, "All our righteousnesses are as filthy

rags (Isa 64:6): but there is nothing can make one's

righteousness filthy but sin. It is not the poor, the low, the

mean, the sickly, the beggarly state of a man, nor yet his being

hated of devils, persecuted of men, broken under necessities,

reproaches, distresses, or any kind of troubles of this nature,

that can make the godly man's righteousness filthy; nothing but

SIN can do it, and that can, doth, hath, and will do it. Nor can

any man, be he who he will, and though he watches, prays,

strives, denies himself, and puts his body under what

chastisement or hardships he can; yea, though he also shall get

his spirit and soul hoisted up to the highest peg, or pin of

sanctity, and holy contemplation, and so his lusts to the greatest

degree of mortification; but sin will be with him in the best of

his performances. With him, I say, to pollute and defile his

duties, and to make his righteousness specked and spotted,

filthy and menstruous.

I will give you two or three instances for this. 1. Nehemiah was

a man, in his day, one that was zealous, very zealous for God,

for his house, for his people, and for his ways; and so

continued, and that from first to last, as they may see that please

to read the relation of his action; yet when he comes seriously

to be concerned with God about his duties, he relinquisheth a

standing by them. True, he mentioneth them to God, but

confesseth that there is imperfections in them, and prayeth that

God will not wipe them away: "Wipe not out my good deeds, O

my God, that I have done for the house of my God, and for the

offices thereof." And again, "Remember me, O my God,

concerning this," also another good deed, "and spare me

according to the greatness of thy mercy: - Remember me, O my

God, for good." (Neh 13)

I do not think that by these prayers he pleadeth for an

acceptation of his person, as touching justification from the

curse of the law, as the poor blind Pharisee doth; but that God

would accept of his service, as he was a son, and not deny to

give him a reward of grace for what he had done, since he was

pleased to declare in his testament, that he would reward the

labour of love of his saints with an exceeding weight of glory;

and therefore prayeth, that God would not wipe away his good

deeds, but remember him for good, according to the greatness

of his mercy.

2. A second instance is that of David, where he saith, "Enter not

into judgment with thy servant": O Lord; "for in thy sight shall

no man living be justified." (Psa 143:2) David, as I also have

hinted before is said to be a man after God's own heart (Acts

13:22), and as here by the Spirit he acknowledges him for his

servant; yet behold how he shrinketh, how he draweth back,

how he prayeth, and petitioneth, that God would vouchsafe so

much as not to enter into judgment with him. Lord, saith he, if

thou enterest into judgment with me, I die, because I shall be

condemned; for in thy sight I cannot be justified; to wit, by my

own good deeds. Lord, at the beginning of thy dealing with me,

by thy law and my works I die, therefore do not so much as

enter into judgment with me, O Lord. Nor is this my case only,

but it is the condition of all the world: "For in thy sight shall

NO man living be justified."

3. A third instance is, that general conclusion of the apostle,

"But that no man is justified by the law in the sight of God, it is

evident: for, The just shall live by faith." (Gal 3:11) By this

saying of Paul, as he taketh up the sentence of the prophet

Habakkuk (2:4), so he taketh up this sentence, yea, and the

personal justice of David also. No man, saith he, is justified by

the law in the sight of God; no, no just man, no holy man, not

the strictest and most righteous man. But why not? why?

Because the just shall live by faith.

The just man, therefore, must die, if he has not faith in another

righteousness, than that which is of the law; called his own: I

say, he must die, if he has none other righteousness than that

which is his own by the law.21 Thus also Paul confesses of

himself: I, saith he, know nothing by myself, either before

conversion or after; that is, I knew not, that I did anything

before conversion, either against the law, or against my

conscience; for I was then, touching the righteousness which is

of the law, blameless. Also, since my conversion, I know

nothing by myself; for "I have lived in all good conscience

before God unto this day." (Acts 23:1)

A great saying, I promise you. I doubt this is more than our

glorious justitiaries can say, except they say and lie. Well, but

yet, "I am not hereby justified." (1 Cor 4:4, Phil 3:7) Nor will I

dare to venture the eternal salvation of my soul upon mine own

justice, "but he that judgeth me is the Lord." That is, though I,

through my dimsightedness, cannot see the imperfections of my

righteousness; yet the Lord, who is my judge, and before whose

tribunal I must shortly stand, can and will; and if in his sight

there shall be found no more but one spot in my righteousness, I

must, if I plead my righteousness, fall for that.

Second, That the best of men are afraid to stand before God's

tribunal, there to be judged by the law as to life and death,

according to the sufficiency or non-sufficiency of their

righteousness, is evident, because by casting away their own, in

this matter, they make all the means they can for this; that is,

that his mercy, by an act of grace, be made over to them, and

that they in it may stand before God to be judged.

Hence David cries out so often, "Lead me, O Lord, in thy

righteousness." (Psa 5:8) "Deliver me in thy righteousness."

(Psa 31:1) "Judge me, O Lord my God, according to thy

righteousness." (Psa 35:24) "Quicken me in thy righteousness."

(Psa 119:40) "O Lord," says he, "give ear to my supplications;

in thy faithfulness answer me, and in thy righteousness. And

enter not into judgment with thy servant": O Lord: "For in thy

sight shall no man living be justified." (Psa 143:1,2) And

David, What if God doth thus? Why then, saith he, "My tongue

shall speak of thy righteousness." (Psa 35:28) "My tongue shall

sing aloud of thy righteousness." (Psa 51:14) "My mouth shall

shew forth thy righteousness." Yea, "I will make mention of thy

righteousness, even of thine only." (Psa 71:15,16)

Daniel also, when he comes to plead for himself and his people,

he first casts away his and their righteousness, saying, "For we

do not present out supplications before thee for our

righteousnesses." And pleads God's righteousness, and that he

might have a share and interest in that, saying, "O Lord,

righteousness belongeth unto thee" (9:7,18), to wit, that

righteousness, for the sake of which, mercy and forgiveness,

and so heaven and happiness is extended to us.

Righteousness belongeth to thee, and is thine, as nearly as sin,

shame, and confusion, is ours, and belongeth to us, which

righteousness he afterwards calleth "The Lord," saying, do it,

for the Lord's sake; read the 16, 17, verses of the ninth of

Daniel. "O Lord," saith he, "according to all thy righteousness,

I beseech thee, let thine anger and thy fury be turned away

from thy city Jerusalem, thy holy mountain: because for our

sins, and for the iniquities of our fathers, Jerusalem and thy

people are become a reproach to all that are about us. Now

therefore, O our God, hear the prayer of thy servant, and his

supplications, and cause thy face to shine upon thy sanctuary

that is desolate, for the Lord's sake." For the sake of the Lord

Jesus Christ; for on him Daniel now had his eye, and through

him to the Father he made his supplication; yea, and the answer

was according to his prayer, to wit, that God would have mercy

on Jerusalem, and that he would in his time send the Lord, the

Messias, to bring them in everlasting righteousness for them.

Paul also, as I have hinted before, disclaims his own

righteousness, and layeth fast hold on the righteousness of God:

seeking to be found in that, or in him that has it, not having his

own righteousness; for he knew that when the rain descends,

the winds blow, and the floods come down falls on all men, but

they that have that righteousness. (Phil 3)

Now the earnest desire of the righteous to be found in God's

righteousness, ariseth from strong conviction of the

imperfections of their own, and of good knowledge that was

given them of the terror that will attend men at the day of the

fiery trial; to wit, the day of judgment. For although men can

now flatter themselves into a fool's paradise, and persuade

themselves that all shall be well with them then, for the sake of

their own silly and vain-glorious performances; yet when the

day comes that shall burn like an oven, and when all that have

done wickedly shall be as stubble, and so will all appear to be

that are not found in Christ, then will their righteousness vanish

like smoke, or be like fuel for that burning flame. And hence

the righteousness that the godly seek to be found in, is called

the name of the Lord, a strong tower, a rock, a shield, a fortress,

a buckler, a rock of defence, UNTO which they resort, and

INTO which they run and are safe.

The godly wise therefore do not, as this Pharisee, bring their

own righteousness into the temple, and there buoy up

themselves and spirits by that into a conceit, that for the sake of

that, God will be merciful and good unto them: but throwing

away their own, they make to God for his, because they

certainly know, even by the word of God, that in the judgment

none can stand the trial, but those that are found in the

righteousness of God.

Third, That the best of men are afraid to stand before God's

tribunal by the law, there to be judged to life and death,

according to the sufficiency or non-sufficiency of their

righteousness, is evident: for they know, that it is a vain thing to

seek by acts of righteousness to make themselves righteous

men, as is the way of all them that seek to be justified by the

deeds of the law.

And herein lieth the great difference between the Pharisee and

the true Christian man. The Pharisee thinks, by acts of

righteousness he shall make himself a righteous man, therefore

he cometh into the presence of God well furnished, as he thinks,

with his negative and positive righteousness.

Grace suffereth not a man to boast it before God, whatever he

saith before me: "His soul which is lifted up, is not upright in

him" (Hab 2:4): And better is the poor in spirit, than the proud

in spirit. The Pharisee was a very proud man, a proud, ignorant

man, proud of his own righteousness, and ignorant of God's:

for had he not, he could not, as he did, have so condemned the

Publican, and justified himself.

[The Pharisee ignorant that he must be righteous before he can

do righteousness.]

And I say again, that all this pride and vain-glorious shew of the

Pharisee, did arise from his not being acquainted with this; that

a man must be good, before he can do good; he must be

righteous, before he can do righteousness. This is evident from

Paul, who insinuateth this as the reason, why "none do good,"

even because There is none that is righteous, no, not one.

"There is none righteous," saith he; and then follows, "There is

none that doeth good." (Rom 3:10-12) For it is not possible for

a man, that is not first made righteous by the God of heaven, to

do anything that in a proper, in a law, or in a gospel-sense may

be called righteousness. Meddle with righteous things he may;

attempt to make himself a righteous man, by his so meddling

with them, he may; but work righteousness, and so by such

works of righteousness, make himself a righteous man, he

cannot.

The righteousness of a carnal man, is indeed by God called

righteousness; but it must be understood, as spoken in the

dialect of the world; or with reference to the world's matters.

The world indeed calls it righteousness; and it will do no harm,

if it bear that term with reference to worldly matters. Hence

worldly civilians are called good and righteous men, and so,

such as Christ, under that notion, neither died for, nor giveth his

grace unto. (Rom 5:7,8) But we are not now discoursing about

any other righteousness, than that which is so accounted either

in a law, or in a gospel-sense; and therefore let us a little more

touch upon that.

A man then must be righteous in a law-sense, before he can do

acts of righteousness, I mean that are such, in a gospel-sense.

Hence first, you have true gospel-righteousness made the fruit

of a second birth. "If ye know that he [Christ] is righteous, ye

know that every one that doeth righteousness is born of him."

(1 John 2:29) Not born of him by virtue of his own righteous

actions, but born of him by virtue of Christ's mighty working

with his word upon the soul; who afterwards, from a principle

of life, acteth and worketh righteousness.

And he saith again, "Little children, let no man deceive you, he

that doeth righteousness is righteous, even as he is righteous."

(1 John 3:7) Upon this scripture, I will a little comment, for the

proof of what is urged before; namely, that a man must be

righteous in a law-sense, before he can do such things that may

be called acts of righteousness in a gospel-sense. And for this,

this scripture, ministereth to us two things to be considered by

us.

The first is, that he that doeth righteousness is righteous.

The second is, that he that doeth righteousness is righteous, as

Christ is righteous.

First, He that doeth righteousness; that is, righteousness which

the gospel calleth so, is righteous; that is, precedent to, or

before he doth that righteousness. For he doth not say, he shall

make his person righteous by acts of righteousness that he shall

do; for then an evil tree may bear good fruit: yea, and may

make itself good by doing so: But he saith, he that doeth

righteousness is righteous; as he saith, he that doeth

righteousness IS born of him.

So then, a man must be righteous before he can do

righteousness, before he can do righteousness in a gospel-sense.

Second, Our second thing then is to inquire, with what

righteousness a man must be righteous, before he can do that

which in a gospel-sense is called righteousness?

And first, I answer, He must be righteous in a law-sense; that is,

he must be righteous in the judgment of the law. This is

evident, because he saith, he that doeth righteousness is

righteous as he is righteous. That is, in a law-sense; for Christ

in no sense is righteous in the judgment of charity only; but in

his meanest acts, if it be lawful to make such comparison, he

was righteous in a law-sense, or in the judgment of the law.

Now the apostle saith, "That he that doeth righteousness IS

righteous, as HE is righteous." They are the words of God, and

therefore I cannot err in quoting of them, though I may not so

fully, as I would, make the glory of them shine in speaking to

them.

But what righteousness is that, with which a man must stand

righteous in the judgment of the law, before he shall or can be

found to do acts of righteousness, that by the gospel are so

called? I answer.

First, It is none of his own which is of the law, you may be

sure; for he hath this righteousness before he doeth any that can

be called his own. "He that doeth righteousness is righteous"

already, precedent to, or before he doth that righteousness; yea,

he is righteous before, even as HE is righteous.

Second, It cannot be his own which is of the gospel; that is, that

which floweth from a principle of grace in the soul: for he is

righteous before he doeth this righteousness. He that doeth

righteousness, IS righteous. He doth not say he that hath done

it, but he that doeth it; respecting the act while it is in doing, he

is righteous. He is righteous even then, when he is a doing of

the very first act of righteousness; but an act, while it is in

doing, cannot, until it is done, be called an act of righteousness;

yet, saith the text, "He is righteous."

But again, if an act, while it is in doing, cannot be called an act

of righteousness; to be sure, it cannot have such influences as to

make the actor righteous; to make him righteous, as the Son of

God is righteous, and yet the righteousness with which this doer

is made righteous, and that before he doeth righteousness, is

such; for so saith the text, that makes him righteous as he is

righteous.

Besides, it cannot be his own, which is gospel-righteousness,

flowing from a principle of grace in the soul; for that in its

greatest perfection in us, while we live in this world, is

accompanied with some imperfections; to wit, our faith, love,

and whole course of holiness is wanting, or hath something

lacking in it. They neither are apart, nor when put all together,

perfect, as to the degree, the uttermost degree of perfection.

But the righteousness under consideration, with which the man,

in that of John, is made righteous, is a perfect righteousness; not

only with respect to the nature of it, as a penny is as perfect

silver as a shilling; nor yet with respect to a comparative

degree; for so a shilling arriveth more toward the perfection of

the number twenty, than doth a two-penny or a three-penny

piece: but it is a righteousness so perfect, that nothing can be

added to it, nor can any thing be taken from it: for so implieth

the words of the text, "he is righteous, as Christ is righteous."

Yea, thus righteous before, and in order to his doing of

righteousness. And in this he is like unto the Son of God, who

was also righteous before he did acts of righteousness referring

to a law of commandment: wherefore it is said, that as he is, so

are we in this world. As he is or was righteous, before he did

acts of righteousness among men by a law, so are HIS

righteous, before they act righteousness among men by a law.

"He that doth righteousness is righteous, as HE is righteous."

Christ was righteous, before he did righteousness, with a two-

fold righteousness. He had a righteousness as he was God; his

godhead was perfectly righteous; yea, it was righteousness

itself. His human nature was perfectly righteous, it was

naturally spotless and undefiled. Thus his person was righteous,

and so qualified to do that righteousness, that because he was

born of a woman, and made under the law, he was bound by the

law to perform.

Now, as he is, so are we: not by way of natural righteousness,

but by way of resemblance thereunto. Had Christ, in order to

his working of righteousness, a two-fold righteousness inherent

in himself, the Christian, in order to his working of

righteousness, hath belonging to him a two-fold righteousness.

Did Christ's two-fold righteousness qualify him for that work

of righteousness, that was of God designed for him to do? Why

the Christian's two-fold righteousness doth qualify him for that

work of righteousness, that God hath ordained, that he should

do and walk in this world.

But you may ask, what is that righteousness, with which a

Christian is made righteous before he doth righteousness?

I answer, It is a two-fold righteousness.

I. It is a righteousness put upon him.

II. It is a righteousness put into him. I. For the first, It is

righteousness put upon him, with which also he is clothed as

with a coat or mantle (Rom 3:22), and this is called the robe of

righteousness; and this is called the garments of salvation. (Isa

61:10)22 This righteousness is none other but the obedience of

Christ; the which he performed in the days of his flesh, and can

properly be called no man's righteousness, but the

righteousness of Christ; because no man had a hand therein, but

he completed it himself. And hence it is said, That "by the

obedience of one shall many be made righteous." (Rom 5:19)

By the obedience of one, of one man Jesus Christ, as you have

it in verse 15 for he came down into the world to this very end;

that is, to make a generation righteous, not by making of them

laws, and prescribing unto them rules: for this was the work of

Moses, who said, "And it shall be our righteousness, if we

observe to do all these commandments before the Lord our

God, as he hath commanded us." (Deu 6:25, 24:13) Nor yet by

taking away by his grace the imperfections of their

righteousness, and so making of that perfect by additions of his

own; but he makes them righteous by his obedience; not in

them, but for them, while he personally subjected himself to his

Father's law on our behalf, that he might have a righteousness

to bestow upon us. And hence we are said to be made righteous,

while we work not; and to be justified while ungodly (Rom

4:5), which can be done by no other righteousness than that,

which is the righteousness of Christ by performance, the

righteousness of God by donation, and our righteousness by

imputation. For, I say, the person that wrought this

righteousness for us, is Christ Jesus; the person that giveth it to

us, is the Father; who hath made Christ to be unto us

righteousness, and hath given him to us for this very end, that

we might be made the righteousness of God in him (1 Cor 1:30,

2 Cor 5:21), And hence it is so often said, One shall say, surely

in the Lord have I righteousness and strength. And again, "In

the Lord shall all the seed of Israel be justified, and shall

glory." "This is the heritage of the servants of the Lord, and

their righteousness is of me, saith the Lord." (Isa 45:24,25,

54:17)

This righteousness is that which justifieth, and which secureth

the soul from the curse of the law; by hiding, through its

perfection, all the sins and imperfections of the soul. Hence it

follows, in that fourth of the Romans, "Even as David also

describeth the blessedness of the man, unto whom God

imputeth righteousness without works, saying, Blessed are they

whose iniquities are forgiven, and whose sins are covered.

Blessed is the man to whom the Lord will not impute sin."

And this it doth, even while the person that by grace is made a

partaker, is without good works, and so ungodly. This is the

righteousness of Christ, Christ's personal performances, which

he did when he was in this world; that is that, by which the soul

while naked, is covered, and so hid as to its nakedness, from

the divine sentence of the law; "I spread my skirt over thee, and

covered thy nakedness." (Eze 16:8)

Now this obediential righteousness of Christ, consisteth of two

parts. 1. In a doing of that which the law commanded us to do.

2. In a paying that price for the transgression thereof, which

justice hath said, shall be required at the hand of man; and that

is the cursed death. In the day that thou eatest thereof, thou

shalt die the death; to wit, the death that comes by the curse of

the law. So then, Christ having brought in that part of obedience

for us, which consisteth in a doing of such obediential acts of

righteousness which the law commands; he addeth thereto the

spilling of his blood, to be the price of our redemption from that

cursed death, that by sin we had brought upon our bodies and

souls. And thus are the Christians made perfectly righteous;

they have the whole obedience of Christ made over to them; to

wit, that obedience that standeth in doing the law, and that

obedience that standeth in paying of a price for our

transgressions. So then, Doth the law call for righteousness?

Here it is. Doth the law call for satisfaction for our sins? Here it

is. And what can the law say any more to the sinner but that

which is good, when he findeth in the personal obedience of

Christ for him, that which answereth to what it can command,

that which it can demand of us.

Herein then standeth a Christian's safety, not in a bundle of

actions of his own, but in a righteousness which cometh to him

by grace and gift; for this righteousness is such as comes by

gift, by the gift of God. Hence it is called the gift of

righteousness, the gift by grace, the gift of righteousness by

grace, which is the righteousness of one, to wit, the obedience

of Jesus Christ. (Rom 5:15-19)

And this is the righteousness by which, he that doth

righteousness, is righteous as HE is righteous; because it is the

very self-same righteousness, that the Son of God hath

accomplished by himself. Nor has he any other or more

excellent righteousness, of which the law taketh notice, or that

it requireth, than this. For as for the righteousness of his

godhead, the law is not concerned with that; for as he is such,

the law is his creature, and servant, and may not meddle with

him.

The righteousness also of his human nature, the law hath

nothing to do with that; for that is the workmanship of God, and

is as good, as pure, as holy and undefiled, as is the law itself.

All then that the law hath to do with, is to exact complete

obedience of him that is made under it, and a due satisfaction

for the breach thereof, the which, if it hath, then Moses is

content.

Now, this is the righteousness, with which the Christian, as to

justification, is made righteous; to wit, a righteousness, that is

neither essential to his godhead, nor to his manhood; but such

as standeth in that glorious person, who was such, his

obedience to the law. Which righteousness himself had, with

reference to himself, no need of at all, for his godhead; yea, his

manhood was perfectly righteous without it. This righteousness

therefore was there, and there only, necessary, where Christ was

to be considered as God's servant and our surety, to bring to

God Jacob again, and to restore the preserved of Israel. For

though Christ was a Son, yet he became a servant to do, not for

himself, for he had no need, but for us, the whole law, and so

bring in everlasting righteousness for us.

And hence it is said, that Christ did what he did for us: He

became the end of the law for righteousness for us; he suffered

for us (1 Peter 2:21); he died for us (1 Thess 5:10); he laid

down his life for us (1 John 3:16), and he gave himself for us.

(Gal 1:4) The righteousness then that Christ did fulfil, when he

was in the world, was not for himself simply considered, nor for

himself personally considered, for he had no need thereof; but it

was for the elect, the members of his body.

Christ then did not fulfil the law for himself, for he had no need

thereof. Christ again did fulfil the law for himself, for he had

need of the righteousness thereof; he had need thereof for the

covering of his body, and the several members thereof; for they,

in a good sense, are himself, members of his body, of his flesh,

and of his bones; and he owns them as parts of himself in many

places of the holy scripture. (Eph 5:30, Acts 9:4,5, Matt 25:45,

10:40, Mark 9:37, Luke 10:16, 1 Cor 12:12,27) This

righteousness then, even the whole of what Christ did in answer

to the law, it was for his, and God hath put it upon them, and

they are righteous in it, even righteous as he is righteous. And

this they have before they do acts of righteousness.

II. There is righteousness put into them, before they act

righteous things. A righteousness, I say, put into them; or I had

rather that you should call it a principle of righteousness; for it

is a principle of life to righteousness. Before man's conversion,

there is in him a principle of death by sin; but when he is

converted to Christ, there is put into him a principle of

righteousness, that he may bring forth fruit unto God. (Rom

7:4-6)

Hence they are said to be quickened, to be made alive, to be

risen from death to life, to have the Spirit of God dwelling in

them; not only to make their souls alive, but to quicken their

mortal bodies to that which is good. (Rom 8:11)

Here, as I hinted before, they that do righteousness are said to

be born of him, that is, antecedent to their doing of

righteousness (1 John 2:29), "born of him," that is, made alive

with new spiritual and heavenly life. Wherefore the exhortation

to them is, "Neither yield ye your members as instruments of

unrighteousness unto sin: but yield yourselves unto God, as

those that are alive from the dead, and your members as

instruments of righteousness unto God." (Rom 6:13)

Now this principle must also be in men, before they can do that

which is spiritually and gospelly good: For whatever seeming

good thing any man doth, before he has bestowed upon him this

heavenly principle from God, it is accounted nothing, it is

accounted sin and abomination in the sight of God; for an evil

tree cannot bring forth good fruit: Men do not gather grapes of

thorns; neither of a bramble gather they figs. Either make the

tree good and his fruit good, or the tree evil and his fruit evil.

(Luke 6:43-45) It is not the fruit that makes the tree, but the tree

that makes the fruit. A man must be good, before he can do

good, and evil before he can do evil.

They be not righteous actions that make a righteous man; nor be

they evil actions that make a wicked man: for a tree must be a

sweeting tree before it yield sweetings;23 and a crab tree before

it bring forth crabs.24

This is that which is asserted by the Son of God himself; and it

lieth so level with reason and the nature of things, that it cannot

be contradicted. (Matt 7:16-18) "A good man out of the good

treasure of his heart, bringeth forth that which is good; and an

evil man out of the evil treasure of his heart, bringeth forth that

which is evil." (Luke 6:45) But this, notwithstanding all that

can be said, seemeth very strange to the carnal world; for they

will not be otherwise persuaded, but that they be good deeds

that make good men, and evil ones that make evil men: And so

by such dotish apprehensions do what in them lieth to fortify

their hearts with the mists of darkness against the clear shining

of the word, and conviction of the truth.

And thus it was from the beginning: Abel did his first services

to God from this principle of righteousness; but Cain would

have been made righteous by his deed; but his deed not flowing

from the same root of goodness, as did Abel's, notwithstanding

he did it with the very best he had, is yet called evil: For he

wanted, I say, the principles, to wit, of grace and faith, without

which no action can be counted good in a gospel sense.

These two things then, that man must have that will do

righteousness. He must have put upon him the perfect

righteousness of Christ; and he must have dwelling in him, as a

fruit of the new birth, a principle of righteousness. Then indeed

he is a tree of righteousness, and God is like to be glorified in,

and by him; but this the Pharisee was utterly ignorant of, and at

the remotest distance from it.

[The righteousness of Christ, unto justification, must be

imputed to the Christian before he can attain the principle of

righteousness unto sanctification.]

Quest. You may ask me next, But which of these are first

bestowed upon the Christian, the perfect righteousness of Christ

unto justification, or this gospel principle of righteousness unto

sanctification?

Answ. The perfect righteousness of Christ unto justification,

must first be made over to him by an act of grace. This is

evident,

1. Because, he is justified as ungodly; that is, whilst he is

ungodly: But it must not be said of them, that have this

principle of grace in them, that they are ungodly; for they are

saints and holy. But this righteousness, by IT God justifieth the

ungodly, by imputing it to them, when, and while they, as to a

principle of grace, are graceless.

This is further manifested thus: The person must be accepted

before the performance of the person can; "And the Lord had

respect unto Abel, and to his offering." (Gen 4:4) If he had

respect to Abel's person first, yet he must have respect unto it

for the sake of some righteousness; but Abel, in that, had no

righteousness; for that he acted after that God had had respect

unto his person.25 "And the LORD had respect unto Abel, and

to his offering: But unto Cain, and to his offering, he had not

respect."

The prophet Ezekiel also shows us this; where, by the

similitude of the wretched infant, and of the manner of God's

receiving it to mercy, he shows how he received the Jews to

favour. First, saith he, "I spread my skirt over thee, and covered

thy nakedness." (16:8) There is justification; "I covered thy

nakedness." But what manner of nakedness was it? Was it utter

nakedness, nakedness in its perfection? Yes, it was then as

naked as naked could be, even as naked as in the day that it was

born. And as thus naked, it was covered, not with anything, but

with the skirt of Christ; that is, with his robe of righteousness,

with his obedience, that he performed by himself for that very

purpose. For by the obedience of one many are made righteous.

2. Righteousness unto justification must be first, because the

first duty that a Christian performeth to God, must be accepted,

not for the sake of the principle from which in the heart it

flows, nor yet for the sake of the person that acts it; but for the

sake of Christ, whose righteousness it is, by which, before the

sinner, he stands just before God. And hence it is said, "By faith

Abel offered unto God a more excellent sacrifice than Cain."

(Heb 11:4) By faith he did it; but faith hath respect to the

righteousness that justifies. For we are justified by faith, not by

faith as it is a grace, nor by faith as it is an acting grace; but by

the righteousness of faith; that is, by that righteousness that

faith embraceth, layeth hold of, and helpeth the soul to rest

upon, and to trust to, for justification of life, which is the

obedience of Christ. Besides, it is said, by faith he offered; faith

then, faith in Christ, was precedent to his offering.

Now since faith was in being and in act before his offer, and

since before his offer, he had no personal goodness of his own,

faith must look out from home: I say, it must look out to

another than to him in whom it resided for righteousness; and

finding the righteousness of Christ to be the righteousness,

which by God was designed to be performed for the

justification of a sinner, it embraces it, and through it offereth to

God a more excellent sacrifice than Cain.

Hence it follows, "by which he obtained witness that he was

righteous." By which, not by his offering, but by his faith. For

his offering, simply as an offering, could not have made him

righteous, if he had not been righteous before; "for an evil tree

cannot bring forth good fruit." Besides, if this be granted, why

had not God respect to Cain's offering, as well as to Abel's?

For, did Abel offer?

so did Cain. Did Abel offer his best? so did Cain his. And if

with this, we shall take notice of the order of their offering,

Cain seemed to offer first, and so with the frankest will, and

forwardest mind; but yet, saith the text, "The Lord had respect

to Abel and to his offering." But why to Abel? Why, because

his person was made righteous before he offered his gift: "By

which he obtained witness that he was righteous." God

testifying of his gifts, that they were good and acceptable,

because they declared Abel's acceptation of the righteousness

of Christ, for his justice, through the riches of the grace of God.

By faith then, Abel offered to God a more excellent sacrifice

than Cain. He shrouded himself under the righteousness of

Christ, and so, as out of that righteousness, he offered to God;

God also looking and finding him there, where also he could

not have been, as to his own apprehension, no otherwise than

by faith, he accepted of his gift; by which acceptation, for so

you may understand it also, God testified that he was righteous:

For God receiveth not the gifts and offerings of those that are

not righteous, for their sacrifices are an abomination unto him.

(Prov 21:27)

Abel then was righteous before; he was, I say, made righteous

first, as he stood ungodly in himself; God justifieth the ungodly.

(Rom 4) Now being justified, he was righteous; and being

righteous, he offered his sacrifice of praise to God, or other

offerings which God accepted, because he believed in his Son,

as also other scriptures manifest abundantly. But this our

Pharisee understandeth not.

3. Righteousness by imputation must be first, because we are

made so, to wit, by another, "By the obedience of one shall

many be made righteous." Now to be made righteous, implies a

passiveness in him that is so made, and the activity of the work

to lie in some body else; except he had said, they had made

themselves righteous; but that it doth not, nor doth the text

leave to any the least countenance so to insinuate: Nay, it

plainly affirms the contrary, for it saith, by the obedience of

one, of one man Jesus Christ, many are made righteous; by the

righteousness of one (Rom 5), So then, if they be MADE

righteous by the righteousness of one: I say, if many be made

righteous by the righteousness of one, then are they that are so,

as to themselves, passive and not active, with reference unto the

working out of this righteousness. They have no hand in that;

for that is the act of ONE, the righteousness of ONE, the

obedience of ONE, the workmanship of ONE, even of Christ

Jesus.

Again, if they are made righteous by this righteousness, then

also they are passive, as to their first privilege by it; for they

are made righteous by it; they do not make themselves

righteous; no, they do not make themselves righteous by it.

Imputation is also the act of God. Even as David also describeth

the blessedness of the man, unto whom God imputeth

righteousness. The righteousness then is the work of Christ, his

own obedience to his father's law; the making of it ours, is the

act of his father, and of his infinite grace; "But of him are ye in

Christ Jesus, who of God is made unto us wisdom, and

righteousness." "For he [God] hath made him to be sin for us,

who knew no sin, that we might be made the righteousness of

God in him." And both these things God showed to our first

parents when he acted in grace towards them after the fall.

There it is said, the Lord God made unto Adam, and unto his

wife, coats of skins, and clothed them. (Gen 3:21)

Whence note,

(1.) That Adam and his wife were naked both in God's eye, and

in their own. (verse 10,11)

(2.) That the Lord God made coats of skins.

(3.) That in his making of them, he had respect to Adam and to

his wife, that is, he made them for them.

(4.) That when he had made them, he also clothed them

therewith.

They made not the coats, nor did God bid them make them; but

God did make them himself to cover their nakedness with. Yea,

when he had made them, he did not bid them put them on, but

he himself did clothe them with them: For thus runs the text;

"Unto Adam also and to his wife did the Lord God make coats

of skins, and clothed them." O! It was the Lord God that made

this coat, with which a poor sinner is made righteous! And it is

also the Lord God that putteth it upon us. But this our Pharisee

understandeth not.

But now, if a man is not righteous before he is made so, before

the Lord God has, by the righteousness of another, made him

so; then whether this righteousness come first or last, the man is

not righteous until it cometh, and if he be not righteous until it

cometh, then what works soever are done before it comes, they

are not the works of a righteous man, nor the fruits of a good

tree, but of a bad. And so again, this righteousness must first

come before a man be righteous, and before a man does

righteousness. Make the tree good and its fruit will be good.

Now, since a man must be made righteous before he can do

righteousness, it is manifest his works of righteousness do not

make him righteous, no more than the fig makes its own tree a

fig-tree, or than the grape doth make its own vine a vine. Hence

those acts of righteousness, that Christian men do perform, are

called the fruits of righteousness, which are by Jesus Christ to

the glory and praise of God. (Phil 1:11)

The fruits of righteousness they are by Jesus Christ, as the fruits

of the tree are by the tree itself. For the truth is, that principle of

righteousness, of which mention has been made before, and

concerning which I have said, it comes in, in the second place;

it is also originally to be found for us no where but in Christ.

Hence it is said to be by Jesus Christ, and again, "of his fulness

have all we received, and grace for grace." (John 1:16) A man

must then be united to Christ first, and so being united, he

partaketh of this benefit, to wit, a principle that is supernatural,

spiritual, and heavenly. Now his being united to Christ, is not

of, or from himself, but of, and from the Father, who, as to this

work, is the husbandman; even as the twig that is grafted into

the tree, officiateth not, that is, grafteth not itself thereinto, but

is grafted in by some other, itself being utterly passive as to

that. Now being united unto Christ, the soul is first made

partaker of justification, or of justifying righteousness, and now

no longer beareth the name of an ungodly man, for he is made

righteous by the obedience of Christ, he being also united to

Christ, partaketh of the root and fatness of Christ; the root, that

is, his divine nature; the fatness, that is, that fulness of grace

that is laid up in him to be communicated unto us, even as the

branch that is grafted into the olive-tree, partaketh of the root

and fatness of the olive-tree. Now partaking thereof, it

quickeneth, it groweth, it buddeth, and yieldeth fruit to the

glory and praise of God. (Rom 11:17)

But these things, as I have often said, the poor Pharisee was

ignorant of, when so swaggeringly he, with his, "God I thank

thee," came into the temple to pray and indeed, in that which

hath here been said, is something of the mystery of God's will

in his way with his elect; and such a mystery it is, that it lieth

hid for ever to nature and natural men; for they think of nothing

less than of this, nor of nothing more, when they think of their

souls and of salvation, than that something must be done by

themselves to reconcile them to God. Yea, if through some

common convictions their understandings should be swayed to

a consenting to that, that justification is of grace by Christ, and

not of works by men; yet conscience, reason, and the law of

nature, not being as yet subdued by the power and glory of

grace unto the obedience of Christ, will rise up in rebellion

against this doctrine, and will overrule and bow down the soul

again to the law and works

thereof for life.

4. Righteousness by imputation must be first, because, else

faith, which is a part, yea, a great part, of that which is called a

principle of grace in the soul, will have nothing to fix itself

upon, nor a motive to work by. Let this therefore be considered

by those that are on the contrary side.

Faith, so soon as it has being in the soul, is like the child that

has being in the mother's lap, it must have something to feed

upon, not something at a distance, afar off, or to be purchased, I

speak now as to justification from the curse, but something by

promise made over of grace to the soul; something to feed upon

to support from the fears of perishing by the curse for sin. Nor

can it rest content with all duties and performances, that other

graces shall put the soul upon; nor with any of its own works,

until it reaches and takes hold of the righteousness of Christ.

Faith is like the dove, that found no rest any where in all the

world until it returned to Noah into the ark. But this our

Pharisee understandeth not.

Objection. Perhaps some may object, That from this way of

reasoning it is apparent, that sanctification is first, since the soul

may have faith, and so a principle of grace in it; and yet, as yet

it cannot find Christ to feed and to refresh the soul withal.

Answ. From this way of reasoning it is not at all apparent, that

sanctification, or a principle of grace is in the soul before

righteousness is imputed, and the soul made perfectly righteous

thereby. And for the clearing up of this let me propose a few

things.

(1.) Justifying righteousness, to wit, the obedience of that one

man Christ is imputed to the sinner to justify him in God's

sight. For his law calls for perfect righteousness, and before that

be come TO, and put UPON the poor sinner, God cannot

bestow other spiritual blessings upon him; because by the law

he has pronounced him accursed; by the which curse, he is also

so holden, until a righteousness shall be found upon the sinner,

that the law, and so divine justice can alike approve of, and be

contented with. So then, as to the justification of the sinner,

there must be a righteousness for God; I say, for the sinner, and

for God. For the sinner to be clothed with, and for God to look

upon, that he may, for the sake thereof in a way of justice, bless

the sinner with forgiveness of sins: For forgiveness of sins is

the next thing that followeth upon the appearance of the sinner

before God in the righteousness of Christ. (Rom 4:6,7)

Now, upon this forgiveness, follows the second blessing. Christ

hath redeemed us from the curse of the law, being made a curse

for us. And so, consequently, hath obtained for us the

forgiveness of sins: for he that is delivered from the curse, hath

received forgiveness of sins, or rather is made partaker thereof;

now being made a partaker thereof, the second blessing

immediately follows: to wit, the blessing of Abraham, that is,

"the promise of the spirit through faith" (Gal 3:13,14), but this

our Pharisee understandeth not.

But now, although it be of absolute necessity that imputed

righteousness be first TO the soul; that is, that perfect

righteousness be found upon the sinner first by God, that he

may bestow other blessings in a way of justice. Yet it is not of

absolute necessity that the soul should see this first.

Let God then put righteousness, the righteousness of his Son

upon me; and by virtue of that, let the second blessing of God

come in to me; and by virtue of that, let me be made to see

myself a sinner, and Christ's righteousness, and my need of it,

in the doctrine of it, as it is revealed in the scriptures of truth.

Let me then believe this doctrine to be true, and be brought by

my belief to repentance for my sins, to hungering and thirsting

vehemently after this righteousness; for this is "the kingdom of

God and his righteousness." Yea, let me pray, and cry, and sigh,

and groan day and night to the God of this righteousness, that

he will of grace make me a partaker: And let me thus prostrate

before my God, all the time that in wisdom he shall think fit.

And in his own time he shall show me, that I am a justified

person, a pardoned person, a person in whom the Spirit of God

hath dwelt for some time, though I knew it not.

So then justification before God is one thing; and justification

in mine own eyes is another: not that these are two

justifications, but the same righteousness by which I stand

justified before God, may be seen of God, when I am ignorant

of it; yea, for the sake of it I may be received, pardoned, and

accounted righteous of him, and yet I may not understand it.

Yea, further, he may proceed in the way of blessing, to bless me

with additional blessings, and yet I be ignorant of it.

So that the question is not, Do I find that I am righteous? But

am I so? Doth God find me so, when he seeth that the

righteousness of his Son is upon me, being made over to me by

an act of his grace? For I am justified freely by his grace,

through the redemption which is in Jesus Christ, whom God

hath set forth to be a propitiation through faith in his blood, to

declare his righteousness for the redemption of sins that are

past, through the forbearance of God. (Rom 3:25) But this our

Pharisee understandeth not.

I am then made righteous first, by the righteousness of another;

and because I am thus righteous, God accepteth of my person as

such, and bestoweth upon me his grace; the which, at first, for

want of skill and experience in the word of righteousness, I

make use of but poorly, and have need to be certified that I am

made righteous, and that I have eternal life (Heb 5:13), not by

faith first and immediately, but by the written word, which is

called the word of faith; which word declareth unto me, to

whom grace, and so faith in the seed of it is given, that I have

eternal life; and that I should with boldness, in peace and joy,

believe on the Son of God. (Rom 15:13, 1 John 5:13) But,

Again, I, in the first acts of my faith, when I am come at Christ,

do not accept of him, because, I know I am righteous, either

with imputed righteousness, or with that which is inherent: both

these, as to my present privilege in them, may be hidden from

mine eyes, and I only put upon taking of encouragement to

close with Christ for life and righteousness, as he is set forth to

be a propitiation before mine eyes, in the word of the truth of

the gospel; to which word I adhere as, or because I find, I want

peace with God in my soul, and because I am convinced, that

the means of peace is not to be found any where but in Jesus

Christ. Now, by my thus adhering to him, I find stay for my

soul, and peace to my conscience, because the word doth

ascertain me, that he that believeth on him hath remission of

sins, hath eternal life, and shall be saved from the wrath to

come.

But alas! who knows the many straights, and as I may say, the

stress of weather, I mean the cold blasts of hell, with which the

poor soul is assaulted, betwixt its receiving of grace, and its

sensible closing with Jesus Christ? 26 None, I daresay, but IT

and its FELLOWS. "The heart knoweth his own bitterness; and

a stranger doth not intermeddle with his joy." (Prov 14:10) No

sooner doth Satan perceive that God is doing with the soul, in a

way of grace and mercy, but he endeavoureth what he may, to

make the renewing thereof bitter and wearisome work to the

sinner. O what mists, what mountains, what clouds, what

darkness, what objections, what false apprehensions of God, of

Christ, of grace, of the word, and of the soul's condition, doth

he now lay before it, and haunt it with; whereby he fighteth,

dejecteth, casteth down, daunteth, distresseth, and almost

driveth it quite into despair. Now, by the reason of these things,

faith, and all the grace that is in the soul, is hard put to it to

come at the promise; and by the promise to Christ, as it is said,

when the tempest and great danger of shipwreck lay upon the

vessel in which Paul was, They "had much work to come by the

boat." (Acts 27:16) For Satan's design is, if he cannot keep the

soul from Christ, to make his coming to him, and closing with

him, as hard, difficult, and troublesome, as he by his devices

can. But faith, true justifying faith, is a grace, that is not weary

by all that Satan can do; but meditateth upon the word, and

taketh stomach, and courage, fighteth, and crieth, and by crying

and fighting, by help from heaven, its way is made through all

the oppositions that appear so mighty, and draweth up at last to

Jesus Christ, into whose bosom it putteth the soul, where, for

the time, it sweetly resteth after its marvellous tossings to and

fro.27

And besides what hath been said, let me yet illustrate this truth

unto you by this familiar similitude.

Suppose a man, a traitor, that by the law should die for his sin,

is yet such an one, that the king hath exceeding kindness for;

may not the king pardon this man of his clemency; yea, order

that his pardon should be drawn up and sealed, and so in every

sense be made sure; and yet, for the present, keep all this close

enough from the ears, or the knowledge of the person therein

concerned. Yea, may not the king after all leave this person,

with others under the same transgression, to sue for, and obtain

this pardon with great expense and difficulty, with many tears

and heart-achings, with many fears, and dubious cogitations.

Why this is the case between God and the soul that he saveth;

he saveth him, pardoneth him, and secureth him from the curse

and death that to him is due for sin, but yet doth not tell him so,

but ascends in his great suit unto God for it. Only this

difference we must make in this between God and the

potentates of this world: God cannot pardon before the sinner

stands before him righteous by the righteousness of Christ;

because he has in judgment, and justice, and righteousness

threatened and concluded, that he that wants righteousness shall

die.

And I say again, because this righteousness is God's, and at

God's disposal only; it is God that must make a man righteous

before he can forgive him his sins, or bestow upon him of his

secondary blessings; to wit, his Spirit, and the graces thereof.

And I say again, it must be this righteousness; for it can be no

other, that must justify a sinner from sin in the sight of God,

and from the sentence of his law. But

(2.) This is, and must be the way of God with the sinner, that

faith may not only have an object to work upon, but a motive to

work by.

Here, as I said, Faith hath an object to work upon, and that is

the person of Christ, and that personal righteousness of his,

which he in the days of his flesh did finish to justify sinners

withal. This is, I say, the object of faith for justification,

whereunto the soul by it doth continually resort. Hence David

said to Christ, "Be thou my strong habitation"; or as you have it

in the margin, "Be thou to me for a rock of habitation,

whereunto I may continually resort" (Psa 71:3): And two things

he inserts by so saying.

The first is, That the Christian is a man under continual

exercises, sometimes one way, and sometimes another; but all

his exercises have a tendency in them more or less to spoil him;

if he deals with them hand to hand; therefore he is rather for

flying than standing; for flying to Christ, than for grappling

with them in and by his own power.

The second is, That Christ is of God, provided to be our shelter

as to this very thing. Hence his name is said to be a strong

tower, and that the righteous run into it, and are safe. (Prov

18:10) That also of David in the 56th psalm is very pregnant to

this purpose; "Mine enemies," saith he, "would daily swallow

me up, for they be many that fight against me, O thou most

high." And what then? Why, "what time I am afraid," saith he,

"I will trust in thee." Thus you see, faith hath an object to work

upon to carry the soul unto, and to secure the soul in, in times

of difficulty, and that they are almost continually, and that

object is Jesus Christ, and his righteousness. But,

Again, as faith hath an object to work upon, so it hath a motive

to work by; and that is the love of God in giving of Christ to the

soul for righteousness. Nor is there any profession, religion, or

duty and performance, that is at all regarded, where this faith,

which by such means can work, is wanting. "For in Jesus Christ

neither circumcision availeth any thing, nor uncircumcision; but

faith which worketh by love." (Gal 5:6) So he saith not here,

but faith which acteth lovely, or but faith whose fruit is love,

though true faith hath love for its offspring, but faith which

worketh BY love; that is true saving justifying faith, as it

beholdeth the righteousness of Christ, as made over to the soul

for justification, so it beholdeth love, love to be the cause of its

so being made over. It beholdeth love in the Father, in giving of

his Son; and love in the Son, in giving of himself to be made

soul-saving righteousness for me. And this seeing, it worketh or

this apprehending, it worketh by it; that is, it is stirred up to an

holy boldness of venturing all eternal concerns upon Christ, and

also to an holy endeared affecting love of him for his sweet and

blessed redeeming love. Hence the apostle saith, "The love of

Christ constraineth us; because we thus judge, that if one died

for all, then were all dead: And that he died for all, that they

which live should not henceforth live unto themselves, but unto

him which died for them, and rose again." (2 Cor 5:14,15)

Thus then is the heart united in affection and love to the Father

and the Son, for the love that they have shewed to the poor

sinner, in their thus delivering him from the wrath to come. Nor

doth this love of God cause that the faith of the poor man

should work by IT to him alone, no; for by this love faith

worketh, in sweet passions and pangs of love, to all that are

thus reconciled, as this sinner seeth he is. The motive then,

whereby faith worketh, both as to justification, and

sanctification, the great motive to them, I say, is love, the love

of God, and the love of Christ: "We love him because he first

loved us." That is, when our faith hath told us so; for so are the

words above, "We have known and believed the love that God

hath to us." And then, "We love him because he first loved us."

And then, "This commandment have we from him, That he who

loveth God, love his brother also." (1 John 4:16-21) But this our

poor Pharisee understandeth not. But,

5. Righteousness by imputation must be first, to cut off boasting

from the heart, conceit, and lips of men, Wherefore he saith as

also was hinted before, That we are justified freely by the grace

of God, not through, or for the sake of an holy gospel principle

in us; but "through the redemption that is in Jesus Christ," &c.

"Where is boasting then? It is excluded. By what law? of

works? Nay: but by the law of faith." (Rom 3:24,27) And this is

the law of faith that we are justified as afore [is shewn].

Nor can any man propound such an essential way to cut off

boasting as this, which is of God's providing: for what has man

here to boast of? No righteousness, nor yet of the application of

it to his soul. The righteousness is Christ's, not the sinner's.

The imputation is God's, not the sinner's. The cause of

imputation is God's grace and love, not the sinner's works of

righteousness. The time of God's imputing righteousness, is

when the sinner was a sinner, wrapped up in ignorance, and

wallowing in his vanity; not when he was good, or when he was

seeking of it; for his inward gospel goodness is a fruit of the

imputation of justifying righteousness, as has been already

shewed. "Where is boasting then?" Where is our Pharisee then,

with his brags of not being as other men are? It is excluded, and

he with it, and the poor Publican taken into favour, that

boasting might be cut off. "Not of works, lest any man should

boast." There is no trust to be put in men, those that seem most

humble, and that to appearance, are farthest off from pride, it is

natural to them to boast; yea, to boast now, now they have no

cause to boast. For by grace are we saved through FAITH, and

that not of ourselves, it is the gift of God. Not of works, lest

any man should boast.

But if man is so prone to boast, when yet there is no ground of

boasting in him, nor yet in what he doeth, how would he have

boasted, had he been permitted by the God of heaven to have

done something, though that something had been but a very

little something towards his justification. But God has

prevented boasting by doing as he has done. (Eph 2:8,9) Nay,

the apostle addeth further, lest any man should boast, that as to

good works, "we are God's workmanship, created in Christ

Jesus unto good works, which God hath before ordained, that

we should walk in them." (verse 10) Can the tree boast, because

it is a sweeting tree,28 since it was not the tree, but God that

made it such: Where is boasting then? "But of him are ye in

Christ Jesus, who of God is made unto us wisdom, and

righteousness, and sanctification, and redemption: That

according as it is written, He that glorieth, let him glory in the

Lord." (1 Cor 1:30,31) Where is boasting then? Where is our

Pharisee then, with all his works of righteousness, and with his

boasts of being better than his neighbours?

Objection. It may be said, If we should be justified for the sake

of our inherent righteousness, since that righteousness is the gift

of God, will it not follow that boasting is in the occasion

thereof, cut off.

Ans. No, for although the principle of inherent righteousness be

the gift of God, yet it bringeth forth fruits by man, and through

man, and so man having a hand therein, though he should have

never so little, he has an occasion offered him to boast. Yea, if a

man should be justified before God by the grace, or the working

of the grace of faith in him, he would have ground of occasion

to boast, because faith, though it be the gift of God, yet as it

acteth in man, takes man along with it in its so acting; yea, the

acting of faith is as often attributed to the man by whom it is

acted, and oftener, than to the grace itself. How then can it be,

but that man must have a hand therein, and so a ground therein,

or thereof to boast.

But now! since justification from the curse of the law before

God, lieth only and wholly in God's imputing of Christ's

righteousness to a man, and that too, while the man to whom it

is imputed, is in himself wicked and ungodly, there is no room

left for boasting before God, for that is the boasting intended;

but rather an occasion given to shame and confusion of face,

and to stop the mouth for ever, since justification comes to him

in a way so far above him, so vastly without him, his skill, help,

or what else soever. (Eze 16:61-63)

6. Righteousness by imputation must be first, that justification

may not be of debt, but of mercy and grace. This is evident

from reason: It is meet that God should therefore justify us by a

righteousness of his own, not of his own prescribing, for that he

may do, and yet the righteousness be ours; but of his own

providing, that the righteousness may be his. "Now to him that

worketh, is the reward not reckoned of grace, but of debt."

(Rom 4:4) If I work for justifying righteousness, and that way

get righteousness, my justification is not of grace but of debt,

God giveth it not unto me, for he oweth it unto me; so then it is

no longer his but mine: Mine not of grace, but debt: And if so

then, I thank him not for remission of sins, nor for the kingdom

of heaven, nor for eternal life; for if justifying righteousness is

of debt, then when I have it, and what dependeth thereon, I have

but mine own, that which God oweth to me.

Nor will it help at all to say, but I obtain it by God's grace in

me, because that doth not cut off my work, nor prevent my

having of an hand in my justifying righteousness.

Suppose I give a man materials, even all materials that are

necessary to the completing of such or such a thing; yet if he

worketh, though the materials be mine, I am to him a debtor,

and he deserveth a reward. Thou sayest, God has given thee his

Spirit, his grace, and all other things that are necessary for the

working up of a complete righteousness. Well, but is thy work

required to the finishing of this righteousness? If so, this is not

the righteousness that justifieth, because it is such as has thy

hand, thy workmanship therein, and so obtains a reward. And

observe it, righteousness, justifying righteousness, consisteth

not in a principle of righteousness, but in works of

righteousness; that is, in good duties, in obedience, in a walking

in the law to the pleasing of the law, and the content of the

justice of God.

I suppose again, that thou shalt conclude with me, that

justifying righteousness, I mean that which justifies from the

curse of the law, resideth only in the obedience of the Son of

God; and that the principle of grace that is in thee, is none of

that righteousness, no, not then when thou hast to the utmost

walked with God according to thy gift and grace: Yet if thou

concludest that this principle must be in thee, and these works

done by thee, before this justifying righteousness is imputed to

thee for justification, thou layest in a caveat against justification

by grace; and also concludest, that though thou art not justified

by thy righteousness, but by Christ, yet thou art justified by

Christ's righteousness, for the sake of thine own, and so makest

justification to be still a debt. But here the scripture doth also

cut thee off: "Not for thy righteousness, or for the uprightness

of thine heart dost thou go to possess their land"; which was but

a type of heaven, and if our righteousness cannot give us by its

excellency a share in the type, be sure, that for it, we shall never

be sharers in the antitype itself. "Understand therefore, that the

Lord thy God giveth thee not this good land to possess it, for

thy righteousness; for thou art a stiff-necked people." (Deu

9:5,6)

Gospel-performances therefore are not first; that was first, for

the sake of which, God did receive these people into favour

with himself, and that was a covenant righteousness; and where

could that covenant righteousness be found but in the prince,

mediator, and high priest of the covenant? For it was HE and

HE only that was appointed of God, nor could any but himself,

bring in everlasting righteousness. (Dan 9:24,25) This is

evident from these texts last mentioned; it was not for their

righteousness, that they possessed the land.

Again, As it was not for their righteousness, that they were

made possessors of the land, so it was not for the sake of their

righteousness, that they were made partakers of such a

righteousness that did make them possess the land. This is plain

to reason; for then inherent or inherent and personal

righteousness, when by us performed, is of worth to obtain of

God a justifying righteousness. But if it be of worth to obtain a

justifying righteousness, then it seems, it is more commodious

to both parties than is justifying righteousness. First, it is more

commodious to him that worketh it, for by it he obtaineth

everlasting righteousness; and secondly, it is more commodious

unto him that receiveth it, else why doth he for it give us a due

debt, and so put upon us the everlasting justifying

righteousness.

Perhaps it will be objected, that God doth all this of grace; but I

answer, that these are but fallacious words, spake by the tongue

of the crafty. For we are not now discoursing of what rewards

God can give to the operations of his own grace in us, but

whether he can in a way of justice, or how he will, bestow any

spiritual blessings upon sinful creatures, against whom, for sin,

he has pronounced the curse of the law, before he hath found

them in a righteousness, that is proved to be as good justice and

righteousness, as is the justice and righteousness of the law,

with which we have to do.

I assert he cannot, because he cannot lie, because he cannot

deny himself: For if he should first threaten the transgression of

the law with death, and yet afterwards receive the transgressor

to grace, without a plenary satisfaction, what is this but to lie,

and to diminish his truth, righteousness, and faithfulness; yea,

and also to overthrow the sanction and perfect holiness of his

law. His mercy therefore must act so towards this sinner, that

justice may be content, and that can never be, without a

justifying righteousness.

Now what this justifying righteousness should be, and when

imputed, that is the question. I say, it is the righteousness or the

obedience of the Son of God in the flesh, which he assumed,

and so his own, and the righteousness of no body else,

otherwise than by imputation.

I say again, that this righteousness must be imputed first, that

the sinner may stand just in God's sight from the curse, and that

God might deal with him both in a way of justice as well as

mercy, and yet do the sinner no harm.

But you may ask, How did God deal with sinners before this

righteousness was actually in being?

I answer, He did then deal with sinners even as he dealeth with

them now; he justifieth them by it, by virtue of the suretiship of

him that was to bring it in. Christ became surety for us, and by

his suretiship laid himself under an obligation to bring in, in

time, for those for whom he became a surety, this everlasting

and justifying righteousness, and by virtue of this those of his

elect that came into and went out of the world, before he came

to perform his work, were saved through the forbearance of

God. Wherefore, before the Lord came, they were saved for the

Lord's sake, and for the sake of his name. And they that were

spiritually wise understood it, and pleaded it as their necessities

required, and the Lord for HIS sake also accepted them. (Heb

7:22, Rom 4:24, Dan 9:17, Psa 25:11)

7. Righteousness by imputation must be first: that justification

may be certain; "therefore it is of faith, [of the righteousness

that faith layeth hold on] that it might be by grace; to the end

the promise might be sure to all the seed." (Rom 4:16) That the

promise, What promise? The promise of remission of sins, &c.

might be sure.

Now a promise of remission of sins supposeth a righteousness,

a righteousness going before; for there is no forgiveness of sins,

nor promise of forgiveness, but for the sake of righteousness:

but not for the sake of righteousness that shall be by us, but that

IS already found in Christ as head, and so imputed to the elect

for their remission. "God for Christ's sake hath forgiven you."

(Eph 4:32) For Christ's sake; that is, for the sake of the

righteousness of Christ. Therefore imputed righteousness must

be first; yea, it must be before forgiveness, and forgiveness is

extended by God, then when we lie in our blood, though to us it

is manifested afterwards.29 Therefore it is OF faith, he saith not

BY it, respecting the act of faith; but of, respecting the doctrine

or word which presenteth me with this blessed imputed

righteousness: "They that are of faith, are the children of

faithful Abraham." They that are of the doctrine of faith, for all

the elect are the sons of that doctrine in which is this

righteousness of Christ contained; yea, they are begotten by it

of God to this inheritance, to their comfortable enjoyment of the

comfort of it by faith.

That "the promise might be sure to all the seed"; to all them

wrapped up in the promise, and so begotten and born. That it

might be sure, implying that there is no certain way of salvation

for the elect but this, because God can never by other means

reconcile us to himself; for his heavenly eyes perceive through

and through the silly cobweb righteousness that we work; yea,

they spy faults and sins in the best of our gospel performances.

How then can God put any trust in such people, or how can

remission be extended to us for the sake of that? Yea, our faith

is faulty, and also imperfect; how then should remission be

extended to us for the sake of that? But now the righteousness

of Christ is perfect, perpetual and stable as the great

mountains, wherefore he is called the rock of our salvation,

because a man may as soon tumble the mountains before him,

as one would tumble a little ball, I say, as soon as sin can make

invalid the righteousness of Christ, when, and unto whom, God

shall impute it for justice. (Psa 36:6) In the margin it is said, to

be like the mountain of God; to wit, that is called Mount Zion,

or that Moriah on which the temple was built, and upon which

it stood: All other bottoms are fickle, all other righteousnesses

are so feeble, short, narrow, and thin, yea, so specked and full

of imperfections. "For what the law could not do in that it was

weak through the flesh," Christ did for us in the similitude of

sinful flesh. But what could not the law do? Why it could not

give us righteousness, nor strengthen us to perform it. It could

not give us any certain, solid, well-grounded hope of remission

of sin and salvation, "but the bringing in of a better hope did, by

the which we draw nigh unto God."

Wherefore this righteousness being imputed, justice findeth no

fault therewith, but consenteth to the extending to the sinner

those blessings that tend to perfect his happiness in the heavens.

8. Righteousness by imputation must be first, "that in all things

he [Christ] might have the pre-eminence." Christ is head of the

church, and therefore let him have the highest honour in the

soul; but how can he have that, if any precede as to

justification, before his perfect righteousness be imputed? If it

be said, grace may be in the soul, though the soul doth not act

it, until the moment that justifying righteousness shall be

imputed.

I ask, What should it do there before, or to what purpose is it

there, if it be not acted? And gain, how came it thither, how got

the soul possession of it, while it was unjustified? Or, How

could God in justice give it to a person, that by the law stood

condemned, before they were quitted from that condemnation?

And I say, nothing can set the soul free from that curse, but the

perfect obedience of Christ; nor that either, if it be not imputed

for that end to the sinner by the grace of God.

Imputed, that is, reckoned, or accounted to him. And why

should it not be accounted to him for righteousness? Who did

Christ bring it into the world for, for the righteous or for

sinners? no doubt for sinners. And how must it be reckoned to

them? when in circumcision or in uncircumcision; not in

circumcision, but in uncircumcision; not as righteous, but as

sinners. And how are they to consider of themselves, even then

when they first are apprehensive of their need of this

righteousness? Are they to think, that they are righteous or

sinners.

And again, How are they to believe concerning themselves,

then when they put forth the first act of faith towards this

righteousness for justification? Are they to think, that they are

righteous or sinners? Sinners, sinners doubtless they are to

reckon themselves, and as such to reckon themselves justified

by this righteousness. And this is according to the sentence of

God, as appeareth by such sayings.

"For when we were yet without strength, in due time Christ

died for the ungodly."

"But God commended his love toward us, in that, while we

were yet sinners, Christ died for us."

"For if when we were enemies, we were reconciled to God by

the death of his Son," &c. (Rom 5:6,8,10)

Out of these words I gather these three things.

1. That Christ by God's appointment died for us.

2. That by his death he reconciled us to God.

3. That even then, when the very act of reconciliation was in

performing, and also when performed, we were ungodly,

sinners, enemies.

Now the act by which we are said to be reconciled to God while

ungodly, while sinners, and while enemies, was Christ's

offering himself a sacrifice for us, which is, in the words above-

mentioned, called his death. Christ died, Christ died for the

ungodly, Christ died for us while sinners. Christ reconciled us

to God by his death. And just as here Christ is said to die for us,

so the Father is said to impute righteousness to us; to wit, as we

are without works, as we are ungodly: "Now to him that

worketh not, but believeth on him that justifieth the ungodly,

his faith is counted for righteousness." (Rom 4:5) He worketh

not, but is ungodly, when this gracious act of God, in imputing

of the righteousness of Christ to him, is extended, the which

when he shall believe, his faith is counted to him for

righteousness. And why should we not have the benefit of the

righteousness, while we are ungodly, since it was completed for

us while we were yet ungodly? Yea, we have the benefit of it:

"For - when we were enemies, we were reconciled to God by

the death of his Son." (Rom 5:10)

When I say, the benefit, I mean that benefit that we are capable

of, and that is justification before God; for that a man may be

capable of while he is in himself ungodly, because this justice

comes to him by the righteousness of another. True, was it to be

his own righteousness by which he was to be justified, he

should not, could not so be, as or while he is ungodly. But the

righteousness is Christ's, and that imputed by God, not as a

reward for work, or of debt, but freely by his grace, to the glory

of it, and therefore may be done, and is so, while the person

concerned is without works, ungodly, and a sinner.

And he that denieth that we are capable of this benefit while we

are sinners and ungodly, may with like reason deny that we are

created beings. For that which is done for a man without him,

may be done for him, not only at any time which they that do it

shall appoint, but for him while in any condition in this world.

While a man is a beggar, may not I make him worth ten

thousand a year, if I can and will; yea and yet he shall not know

thereof in that moment that I make him so? yet the revenue of

that estate shall really be his from the moment that I make him

so, and he shall know it too at the rent-day.

This is the case, we are sinners and ungodly; there is a

righteousness wrought out by Jesus Christ, the which God

hath designed we shall be made righteous by; and by it, if he

will impute it to us, we shall be righteous in his sight, even then

when we are yet ungodly in ourselves; "for he justifies the

ungodly."

Now though it is irregular and blame-worthy in man to justify

the wicked, because he cannot for the wicked provide, and

clothe him with a justifying righteousness; yet it is glorious and

for ever worthy of praise for God to do it; because it is in his

power not only to forgive, but to make a man righteous, even

then when he is a sinner, and to justify him, as afore is proved,

while he is ungodly.

Objection. But it may be yet objected, That though God has

received satisfaction for sin, and so sufficient terms of

reconciliation by the obedience and death of his Son, yet he

imputeth it not unto us but upon condition of our becoming

good.

Answ. This must not be admitted: For,

1. The scripture saith not so; but that we are reconciled to God

by the death of his Son, and justified too, and that while, or

when we are sinners and ungodly.

2. If this objection carrieth the truth in it, then it follows, that

the Holy Ghost, faith, and so all grace, may be given to us, and

we may have it dwelling in us, yea, acting in us, before we

stand righteous in the judgment of the law before God; for

nothing can make us stand just before God in the judgment of

the law, but the obedience of the Son of God without us. And if

the Holy Ghost, faith and so consequently the habit of every

grace, may be in us, acting in us, before Christ's righteousness

be by God imputed to us, then we are not justified as sinners

and ungodly: but as persons inherently holy and righteous

before.

But I have over and over already shewed you, that this cannot

be, therefore righteousness for justification must be imputed

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

things.

(1.) That justification before God is one thing; and justification

to the understanding and conscience is another. Now, I am

treating of justification before God, not of it as to man's

understanding and conscience, and I say, a man may be justified

before God, even then when himself knoweth nothing thereof

(Isa 40:2, Matt 9:2), and so when and while he hath not faith

about it, but is ungodly.

(2.) There is a justification by faith, by faith's applying of that

righteousness to the understanding and conscience, which God

hath afore of his grace imputed for righteousness to the soul for

justification in his sight. And this is that by which we, as to

sense and feeling, have peace with God: "Being justified by

faith we have peace with God through our Lord Jesus Christ."

(Rom 5:1) And these two the Apostle keepeth distinct, a little

lower in this chapter: for after that he had said in the tenth

verse, that while "we were enemies we were reconciled to God

by the death of his Son": He addeth, "And not only so, but we

also joy in God through our Lord Jesus Christ, by whom we

have now received the atonement." (verse 11) Here you see that

to be reconciled to God by the death of his Son, is one thing;

and for us actually, for that I think he aimeth at, to receive by

faith, this reconciliation, is another. That is a thing over and

above, and not only so, but we have received the atonement.

(3.) Men do not gather their justification from God's single act

of imputing of righteousness, that we might stand clear in his

sight from the curse and judgment of the law; but from the

word, the which they neither see nor understand, till it is

brought to their understanding by the light and glory of the

Holy Ghost.

We are not therefore in the ministry of the word to pronounce

any man justified, from a supposition that God has imputed

righteousness to him, since that act is not known to us, until the

fruits that follow thereupon do break out before our eyes; to

wit, the signs and effects of the Holy Ghost's indwelling in our

souls. And then we may conclude it; that is, that such a one

stands just before God, yet not for the sake of his inherent

righteousness, nor yet for the fruits thereof, and so not for the

sake of the act of faith, but for the sake of Jesus Christ his doing

and suffering for us.

Nor will it avail to object, That if at first we stand just before

God by his imputing of Christ's righteousness unto us, though

faith be not in us to act, we may always stand justified so; and

so what need of faith? For therefore are we justified, first, by

the imputation of God, as we are ungodly, that thereby we

might be made capable of receiving of the Holy Ghost, and his

graces in a way of righteousness and justice. Besides, God will

have those that he shall justify by his grace through the

redemption that is in Jesus Christ, to have the Holy Ghost, and

so faith, that they may know and believe the things not only that

shall be, but that already ARE, freely given to us of God. Now,

says Paul, "we have received, not the spirit of the world, but the

spirit which is of God; that we might know the things that are

freely given to us of God." (1 Cor 2:12) To know, that is, to

believe. It is given to you to believe, who believe according to

the working of his mighty power, "and we have known and

believed the love that God hath to us," preceding to our

believing. (1 John 4:16) He then that is justified by God's

imputation, shall believe by the power of the Holy Ghost; for

that must come, and work faith, and strengthen the soul to act it,

because imputed righteousness has gone before. He then that

believeth shall be saved; for his believing is a sign, not a cause,

of his being made righteous before God by imputation: And he

that believeth not shall be damned, because his non-belief is a

sign that he is not righteous, and a cause that his sins abide

upon him.

And thus much for the Pharisee, and for his information; and

now I come to that part of the text which remains, which part in

special respecteth the Publican.

[THE PUBLICAN'S PRAYER.]

And THE PUBLICAN, STANDING AFAR OFF, WOULD

NOT LIFT UP SO MUCH AS HIS EYES UNTO HEAVEN,

BUT SMOTE UPON HIS BREAST, SAYING, GOD BE

MERCIFUL TO ME A SINNER.

What this Publican was, I have shewed you, both with respect

to his nation, office, and disposition. Wherefore I shall not here

trouble the reader as to that, with a second rehearsal of these

things; we now therefore come to his repentance in the whole

and in the parts of it; concerning which I shall take notice of

several things, some more remote, and some more near to the

matter and life of it.

But first let us see how thwart and cross the Pharisee and the

Publican did lie in the temple one to another, while they both

were presenting of their prayers to God.

First, The Pharisee he goes in boldly, fears nothing, but trusteth

in himself that his state is good, that God loves him, and that

there was no doubt to be made but of his good speed in this his

religious enterprize. But alas! poor Publican, he sneaks, he

leers, he is hardly able to crawl into the temple, and when he

comes there, stands behind, aloof off, as one not worthy to

approach the divine presence.

Second, The Pharisee at his approach hath his mouth full of

something, yea of many fine things, whereby he strokes himself

over the head, and in effect calls himself, and that in his

presence, one of God's white boys, that always kept close to his

will, abode with him; or as the prodigal's brother said, "Lo,

these many years do I serve thee, neither transgressed I at any

time thy commandment" (Luke 15:29); But alas! poor Publican

thy guilt, as to these pleas, stops thy mouth, thou hast not one

good thing to say of thyself, not one rag of righteousness; thy

conversation tells thee so, thy conscience tells thee so; yea, and

if thou shouldest now attempt to set a good face on it, and for

thy credit say something after the Pharisee in way of thine own

commendations, yet here is God on the one side, the Pharisee

on the other, together with thine own heart to give thee check,

to rebuke thee, to condemn thee, and to lay thee even with the

ground for thy insolency.

Third, The Pharisee in his approach to God, wipes his fingers of

the Publican's enormities, will not come nigh him, lest he

should defile him with his beastly rags: "I am not as other men

are, - or even as this Publican." But the poor Publican, alas for

him, his fingers are not clean, nor can he tell how to make them

so; besides, he meekly and quietly puts up this reflection of the

Pharisee upon him, and by silent behaviour, justifies the severe

sentence of that self-righteous man, concluding with him, that

for his part, he is wretched, and miserable, and poor, and blind,

and naked, and not worthy to come nigh, or to stand by, so

good, so virtuous, so holy, and so deserving a man as our

spangling Pharisee is.

Fourth, The Pharisee, as at feasts and synagogues, chose the

chief and first place for his person, and for his prayer, counting

that the Publican was not meet, ought not to presume to let his

stinking breath once come out of his polluted lips in the temple,

till he had made his holy prayer. And poor Publican, how dost

thou hear and put up this with all other affronts, counting even

as the Pharisee counted of thee, that thou wast but a dog in

comparison of him, and therefore not fit to go before, but to

come as in chains, behind, and forbear to present thy mournful

and debrorous30 supplication to the holy God, till he had

presented him with his, in his own conceit, brave, gay, and fine

oration.

Fifth, The Pharisee, as he is numerous in his repeating of his

good deeds, so is stiff in standing to them, bearing up himself,

that he hath now sufficient foundation on which to bear up his

soul against all the attempts of the law, the devil, sin and hell.

But alas, poor Publican! Thou standest naked; nay, worse than

naked; for thou art clothed with filthy garments, thy sins cover

thy face with shame: nor hast thou in, from, or of thyself, any

defence from, or shelter against the attempts, assaults, and

censures of thy ghostly enemies, but art now in thine own eyes,

though in the temple, cast forth into the open field stark naked,

to the loathing of thy person, as in the day that thou was born,

and there ready to be devoured or torn in pieces for thy

transgressions against thy God.

What wilt thou do Publican! What wilt thou do! Come, let's

see, which way wilt thou begin to address thyself to God;

bethink thyself man, has thou any thing to say, speak out man,

the Pharisee by this time has done, and received his sentence.

Make an O yes;31 let all the world be silent; yea, let the angels

of heaven come near and listen; for the Publican is come to

have to do with God! Yea, is come from the receipt of custom

into the temple to pray to him.

"And the Publican, standing afar off, would not lift up so much

as his eyes unto heaven, but smote upon his breast, saying, God

be merciful to me a sinner." And is this thy way poor Publican!

O cunning sinner! O crafty Publican! thy wisdom has outdone

the Pharisee, for it is better to apply ourselves to God's mercy,

than to trust to ourselves that we are righteous. But that the

Publican did hit the mark, yea, get nearer unto, and more into

the heart of God and his Son than did the Pharisee, the sequel of

the matter will make manifest.

Take notice then of this profound speech of the Publican, every

word is heavier than the earth, and has more argument in it,

than has ten thousand Pharisaical prayers. "God be merciful to

me a sinner." Yea, the Son of God was so delighted with this

prayer, that for the sake of it, he, even as a limner, draweth out

the Publican in his manner of standing, behaviour, gestures, &c.

while he makes this prayer to God: Wherefore we will take

notice both of the one and of the other; for surely his gestures

put lustre unto his prayer and repentance.

FIRST, His prayer you see is this, "God be merciful to me a

sinner."

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

First, He stood afar off.

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

Third, He smote upon his breast, with his fist, saying, "God be

merciful to me a sinner."

FIRST, To begin first with is prayer. In his prayer we have two

things to consider of. First, His confession: I am a sinner.

Second, His imploring of help against this malady: "God be

merciful to me a sinner."

[His Confession.]

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

As,

1. The fairness and simplicity of his confession: A sinner: I am

a sinner; "God be merciful to me a sinner." This indeed he was,

and this indeed confesses; and this, I say, he doth of godly

simplicity. For, for a man to confess himself a sinner, it is to

speak all against himself that can be spoken. And man, as

degenerate, is too much an hypocrite, and too much a self-

flatterer, thus to confess against himself, unless made simple

and honest about the thing through the power of conviction

upon his heart. And it is yet worth your noting, that he doth not

say he was, or had been, but that at that time his state was such,

to wit, a sinner. "God be merciful to me a sinner," or who am,

and now stand before thee a sinner, or, in my sins.

Now a little to shew you what it is to be a sinner; for every one

that sinneth may not in a proper sense be called a sinner. Saints,

the sanctified in Christ Jesus, do often sin, but it is not proper to

call them sinners: But here the Publican calls himself a sinner;

and therefore in effect, calls himself an evil tree, one that hath

neither good nature, nor that beareth good fruit: one whose

body and soul is polluted, whose mind and conscience is

defiled: one who hath "walked according to the course of this

world, and after the spirit that now worketh in the children of

disobedience." They having their minds at enmity with or

against God, and are taken captive by the devil at his will. A

sinner, one whose trade hath been in and about sin, and the

works of Satan all his days.

Thus he waves all pleas, and shews of pleas, and stoops his

neck immediately to the block. Though he was a base man, yet

he might have had pleas; pleas, I say, as well as the Pharisee,

though not so many, yet as good. He was of the stock of

Abraham, a Jew, an Israelite of the Israelites, and so a

privileged man in the things and religion of the Jews, else

what doth he do in the temple? Yea, why did not the Pharisee, if

he was a heathen, lay that to his charge while he stood before

God? but the truth is, he could not; for the Publican was a Jew

as well as the Pharisee, and consequently might, had he been so

disposed, have pleaded that before God. But that he would not,

he could not, for his conscience was under convictions, the

awakenings of God were upon him; wherefore his privileges

melt away like grease, and fly from him like the chaff of the

summer threshing-floor, which the wind taketh up and

scattereth as the dust; he therefore lets all privileges fall, and

pleads only that he is "a sinner."

2. In this confession he judges and condemns himself: For, for a

man to say, "I am a sinner," is as much as to say, I am contrary

to the holiness of God, a transgressor of his law, and

consequently an object of the curse, and an heir of hell. The

Publican therefore goeth very far in this his confession, but this

is not all; for, for a man to confess that he is a sinner, is in the

3. Third place, to confess, that there is nothing in him, done, or

can be done by him, that should allure, or prevail with God to

do any thing for him. For a sinner cannot do good; no, nor work

up his heart unto one good thought: no, though he should have

heaven itself, if he could; or was sure to burn in hell fire for

ever and ever if he could not. For sin, where it is in possession

and bears rule, as it doth in every one that we may properly call

a sinner, there it hath the mastery of the man, hath bound up his

senses in cords and chains, and made nothing so odious to the

soul as are the things that be of the Spirit of God. Wherefore it

is said of such, that they are enemies in their minds; that the

carnal mind is enmity to God, and that wickedness proceedeth

of the wicked; and that the Ethiopian may as well change his

skin, or the leopard his spots, as they that are accustomed to do

evil may learn to do well. (Eph 2, Rom 8, 1 Sam 24:13, Jer

13:23)

4. In this confession, he implicitly acknowledgeth, that sin is

the worst of things, forasmuch as it layeth the soul without the

reach of all remedy that can be found under heaven. Nothing

below, or short of the mercy of God, can deliver a poor soul

from this fearful malady. This the Pharisee did not see.

Doubtless he did conclude, that at some time or other he had

sinned; but he never in all his life did arrive to a sight of what

sin was: His knowledge of it was but false and counterfeit, as is

manifest by his cure; to wit, his own righteousness. For take

this for a truth undeniable, that he that thinks himself better

before God, because of his reformations, never yet had the true

knowledge of his sin: But the poor Publican he had it, he had it

in truth, as is manifest, because it drives him to the only

sovereign remedy. For indeed, the right knowledge of sin, in the

guilt and filth, and damning power thereof, makes a man to

understand, that not any thing but grace and mercy by Christ,

can secure him from the hellish ruins thereof.

Suppose a man sick of an apoplexy unto death, and should for

his remedy make use only of those things that are good against

the second ague, would not this demonstrate that this man was

not sensible of the nature and danger of this disease. The same

may be said of every sinner, that shall make use only of those

means to justify him before God, that can hardly make him go

for a good Christian before judicious men. But the poor

Publican, he knew the nature of his disease, the danger of his

disease; and knew also, that nothing but mercy, infinite mercy

could cure him thereof.

5. This confession of the Publican, declareth that he himself

was born up now, by an almighty, though invisible hand. For

sin, when seen in its colours, and when appearing in its

monstrous shape and hue, frighteth all mortals out of their wits,

away from God; and if he stops them not, also out of the world.

This is manifest by Cain, Judas, Saul, and others, who could not

stand up before God under the sense and appearance of their

sin, but fly before him, one to one fruit of despair, and one to

another. But now this Publican, though he apprehends his sin,

and that himself was one that was a sinner, yet he beareth up,

cometh into the temple, approaches the presence of an holy and

sin-revenging God, stands before him, and confesses that he is

that ugly man, that man that sin had defiled, and that had

brought himself into the danger of damnation thereby.

This therefore was a mighty act of the Publican. He went

against the voice of conscience, against sense and feeling,

against the curse and condemning verdict of the law; he went,

as I may say, upon hot burning coals to one, that to sin and

sinners is nothing but consuming fire.

Now then, did the Publican this of his own head, or from his

now mind? No verily, there was some supernatural power

within that did secretly prompt him on, and strengthen him to

this most noble venture. True, there is nothing more common

among wicked men, than to tick and toy, and play with this

saying of the Publican, "God be merciful to me a sinner"; not at

all being sensible either what sin is, or of their need of mercy.

And such sinners shall find their speed in the Publican's prayer,

far otherwise than the Publican sped himself; it will happen

unto them much as it happened unto the vagabond Jews,

exorcists, who took upon them to call over them that had evil

spirits, the name of the Lord Jesus; that were beaten by that

spirit and made fly out of that house naked and wounded. (Acts

19:13-16) Poor sinner, dead sinner, thou wilt say the Publican's

prayer, and make the Publican's confession, and say, "God be

merciful to me a sinner." But hold, dost thou do it with the

Publican's heart, sense, dread and simplicity? If not, thou dost

but abuse the Publican and his prayer, and thyself, and his God;

and shalt find God rejecting of thee and thy prayers, saying,

The Publican I know, his prayers, and tears, and godly tears I

know; but who or what art thou? And will send thee away

naked and wounded. They are the hungry that he filleth with

good things, but the rich and the senseless, he sendeth empty

away.

For my part, I find it one of the hardest things that I can put my

soul upon, even to come to God, when warmly sensible that I

am a sinner, for a share in grace and mercy. Oh! methinks it

seems to me as if the whole face of the heavens were set against

me. Yea, the very thought of God strikes me through, I cannot

bear up, I cannot stand before him, I cannot but with a thousand

tears say, "God be merciful to me a sinner." (Ezra 9:15) At

another time when my heart is more hard and stupid, and when

his terror doth not make me afraid, then I can come before him

and talk of my sins, and ask mercy at his hand, and scarce be

sensible of sin or grace, or that indeed I am before God: But

above all, they are the rare times, when I can go to God as the

Publican, sensible of his glorious majesty, sensible of my

misery, and bear up, and affectionately cry, "God be merciful to

me a sinner."

But again, the Publican by his confession, showeth a piece of

the highest wisdom that a mortal man can show; because by so

doing, he engageth as well as imploreth the grace and mercy of

God to save him. You see by the text he imploreth it; and now I

will shew you that he engageth it, and makes himself a sharer in

it.

"He that covereth his sins shall not prosper: but whoso

confesseth and forsaketh them shall have mercy." (Prov 28:13)

And again, "If we confess our sins, he is faithful and just to

forgive us our sins, and to cleanse us from all unrighteousness."

(1 John 1:9)

[He engageth it.] In the promise of pardon, He shall find mercy;

he shall have his sins forgiven. As also Solomon prays, that

God will forgive them that know their own sore, and they are

indeed, such as are sensible of the plague of their own heart. (2

Chron 6:29,30, 1 Kings 8:37,38) And the reason is, because the

sinner is now driven to the farthest point; for confession is the

farthest point, and the utmost bound unto which God has

appointed the Publican to go, with reference to his work. As it

is said of Saul to David, when he was about to give him Micah

his daughter to wife, "The king desireth not any dowry, but an

hundred foreskins of the Philistines, to be avenged of the king's

enemies." (1 Same 18:25)

So says God in this matter, I desire no sacrifices, nor legal

righteousness to make thee acceptable to me, only acknowledge

and confess thine iniquity that thou hast transgressed against

me. (Jer 3:12,13) And though this by some may be thought to

be a very easy way to come at, and partake of, the mercy of

God; yet let the sensible sinner try it, and he shall find it one of

the hardest things in the world. And there are two things, to

which man is prone, that makes confession hard.

I. There is a great incidency in us to be partial, and not thorough

and plain in our confessions. We are apt to make half

confessions; to confess some, and hide some; or else to make

feigned confessions, flattering both ourselves, and also God,

while we make confession unto him; or else to confess sin as

our own fancies apprehend, and not as the word descries them.

These things we are very incident to: Men can confess little

sins, while they hide great ones. Men can feign themselves

sorry for sin, when they are not, or else in their confessions

forget to judge of sin by the word. Hence it is said, They turned

to God, not with their whole heart, but as it were feignedly.

They spake not aright, saying, what have I done? They flatter

him with their lips, and lie unto him with their tongues, and do

their wickedness in the dark, and sin against him with a high

hand, and then come to him and cover the altar with their tears.

These things therefore, demonstrate the difficulty of sincere

confession of sin; and that to do it as it should, is no such easy

thing.

To right confession of sin, several things must go. As,

1. There must be found conviction for sin upon the spirit: for

before a man shall be convinced of the nature, aggravation, and

evil of sin, how shall he make godly confession of it? Now to

convince the soul of sin, the law must be set home upon the

conscience by the Spirit of God; "For by the law is the

knowledge of sin." (Rom 3:20) And again, "I had not known

sin except the law had said, Thou shalt not covet." (Rom 7:7)

This law, now, when it effectually ministereth conviction of sin

to the conscience, doth it by putting of life, and strength, and

terror into sin. By its working on the conscience, it makes sin

revive, "and the strength of sin is the law." (1 Cor 15:56) It also

increaseth and multiplieth sin, both by the revelation of God's

anger against the soul; and also by mustering up, and calling to

view sins committed, and forgotten time out of mind. Sin seen

in the glass of the law is a terrible thing, no man can behold it

and live. "When the commandment came, sin revived, and I

died"; when it came from God to my conscience, as managed

by an almighty arm, "then it slew me." And now is the time to

confess sin, because now a soul knows what it is, and sees what

it is, both in the nature and consequence of it.

2. To right confession of sin, there must be sound knowledge of

God, especially as to his justice, holiness, righteousness, and

purity; wherefore the Publican here begins his confession by

calling upon, or by the acknowledgement of his majesty: "God

be merciful to me a sinner." As if he should say, God, O God,

O great God, O sin-revenging God, I have sinned against thee, I

have broken thy law, I have opposed thy holiness, thy justice,

thy law, and thy righteous will. O consuming fire! for our God

is a consuming fire, I have justly provoked thee to wrath, and to

take vengeance of me for my transgressions. But, alas! how

few, that make confession of sin, have right apprehension of

God, unto whom confession of sin doth belong! Alas, 'tis easy

for men to entertain such apprehensions of God as shall please

their own humours, and as will admit them without dying, to

bear up under their sense of sin, and that shall make their

confession rather facile, and fantastical, than solid and heart-

breaking. The sight and knowledge of the great God is to the

sinful man the most dreadful thing in the world; and is that

which makes confession of sin so rare and wonderful a thing.

Most men confess their sins behind God's back, but few to his

face; and you know there is ofttimes a vast difference in one

thus doing among men.

3. To right confession of sin, there must be a deep conviction of

the certainty and terribleness of the day of judgment. This John

the Baptist inserts, where he insinuates, that the Pharisees' want

of sense of, and the true confession of sin, was because they

had not been warned, or had not taken the alarm, to flee from

the wrath to come. What dread, terror, or frightful apprehension

can there be put into a revelation of sin, where there is no sense

of a day of judgment, and of our giving there unto God an

account for it. (Matt 3:7, Luke 3:7)

I say therefore, to right confession of sin there must be,

(1.) A deep conviction of the certainty of the day of judgment;

namely, that such a day is coming, that such a day shall be. This

the apostle insinuates, where he saith, "God commandeth all

men every where to repent; Because he hath appointed a day, in

the which he will judge the world in righteousness by that man

whom he hath ordained; whereof he hath given assurance unto

all men, in that he hath raised him from the dead." (Acts

17:30,31)

This will give a sense of what the soul must expect at that day

for sin, and so will drive to an hearty acknowledgment of it, and

strong cries for deliverance from it. For thus will the soul argue

that expecteth the judgment day, and that believes that he must

count for all there. O my heart! It is in vain now to dissemble,

or to hide, or to lessen transgressions; for there is a judgment to

come, a day in which God will judge "the secrets of men by his

Son," and at that day he will bring to light "the hidden things of

darkness, and will make manifest the counsel of the heart." If it

must be so then, to what boot32 will it be now to seek to

dissemble, or to lessen in this matter. (1 Cor 4:5) This also is in

the Old Testament urged as an argument to cause youth, and

persons of all sizes to recall themselves to sobriety, and so to

confession of their sin to God; where the Holy Ghost saith

ironically, "Rejoice, O young man, in thy youth; and let thy

heart cheer thee in the days of thy youth, and walk in the ways

of thine heart, and in the sight of thine eyes: but know thou, that

for all these things God will bring thee into judgment." (Eccl

11:9) So again, "God shall bring every work into judgment,

with every secret thing, whether good, or whether evil." (Eccl

12:14)

The certainty of this, I say, must go to the producing of a

sincere confession of sin, and this is intimated by the Publican,

who, with his confession, addeth a hearty crave for mercy,

"God be merciful to me a sinner." As if he should say, if thou

art not merciful to me, by thy judgment when thou comest I

shall be swallowed up; without thy mercy I shall not stand, but

fall by the judgment which thou hast appointed.

(2.) As there must be, for the producing of sincere confession of

sin, a deep conviction of the certainty, so there must also be of

the terribleness of the day of judgment. Wherefore the apostle,

makes use of the first, so of this to put men upon repentance, an

ingredient of which is sincere confession of sin. "For we must

all appear before the judgment seat of Christ; that every one

may receive the things done in his body, according to that he

hath done, whether it be good or bad. Knowing therefore the

terror of the Lord, we persuade men." (2 Cor 5:10,11) The

terror of the Lord, as we see here, he makes use of that, to

persuade men to come by confession of sin, and repentance, to

God for mercy.

And I am persuaded, that it will be found a truth one day that

one reason that this day doth so swarm with wanton professors,

is, because they have not begun at sound conviction for, nor

gone to God at first with sincere confession of sin. And one

cause of that has been, for that they did never seriously fall in

with, nor yet in heart sink under, either the certainty or

terribleness of the day of judgment.

O! the terrors of the Lord! the amazing face that will be put

upon all things before the tribunal of God. Yea, the terror that

will then be read in the face of God, of Christ, of saints and

angels, against the ungodly; whoso believes and understands it,

cannot live without confession of sin to God, and coming to

him for mercy.

Mountains, mountains fall upon us, and cover us, will then the

cry of the ungodly be, and "hide us from the face of him that

sitteth upon the throne, and from the wrath of the Lamb: For the

great day of his wrath is come, and who shall be able to stand?"

This terror is also signified where it is said, "and I saw a great

white throne, and him that sat on it, from whose face the [very]

earth and the heaven fled away, and there was found no place

for them. And I saw the dead, small and great, stand before

God; and the books were opened: and another book was

opened, which is the book of life: and the dead were judged out

of those things which were written in the books, according to

their works. And the sea gave up the dead which were in it; and

death and hell delivered up the dead which were in them: and

they were judged every man according to their works. And

death and hell were cast into the lake of fire. This is the second

death. And whosoever was not found written in the book of life

was cast into the lake of fire." (Rev 20) Here is terror, and this

terror is revealed afore-hand in the word of the truth of God,

that sinners might hear and read and consider it, and so come

and confess, and implore God's mercy.

The terror of the Lord, how will it appear, when he "shall be

revealed from heaven with his mighty angels, in flaming fire

taking vengeance on them that know not God, and that obey not

the gospel of our Lord Jesus Christ." (2 Thess 1:7-9)

The terror of the Lord, how will it appear, when his wrath shall

burn and flame out like an oven, or a fiery furnace before him,

while the wicked stand in his sight. (Matt 13:50)

The terror of the Lord, how will it appear, while the angels at

his commandment shall gather the wicked in bundles to burn

them! "As - the tares are gathered and burned in the fire; so

shall it be in the end of this world. The Son of Man shall send

forth his angels, and they shall gather out of his kingdom all

things that offend, and them which do iniquity; and shall cast

them into a furnace of fire: there shall be wailing and gnashing

of teeth." (Matt 13:40-42) Who can conceive of this terror to its

full with his mind? Wherefore much more unable are men to

express it with tongue or pen; yet the truly penitent and sin-

confessing Publican, hath apprehension so far thereof, by the

word of the testimony, that it driveth him to God, with a

confession of sin for an interest in God's mercy. But,

4. To right and sincere confession of sin, there must be a good

conviction of a probability of mercy. This also is intimated by

the Publican in his confession; "God [saith he] be merciful to

me a sinner." He had some glimmerings of mercy, some

conviction of a probability of mercy, or that he might obtain

mercy for his pardon, if he went, and with unfeigned lips did

confess his sins to God.33

Despair of mercy, shuts up the mouth, makes the heart hard,

and drives a man away from God; as is manifest in the case of

Adam and the fallen angels. But the least intimation of mercy,

if the heart can but touch, feel, taste, or have the least

probability of it, that will open the mouth, tend to soften the

heart, and to make a very Publican come up to God into the

temple and say, "God be merciful to me a sinner."

There must then be this holy mixture of things in the heart of a

truly confessing Publican. There must be sound sense of sin,

sound knowledge of God: deep conviction of the certainty and

terribleness of the day of judgment, as also of the probability of

obtaining mercy.

But to come to that which remains; I told you that there were

two things that did make unfeigned confession hard. The first I

have touched upon.

II. And now the second follows: And that is, some private,

close leaning to some piece or parcel of goodness, that a man

shall conceit that he hath done before, or is doing now, or that

he purposeth in his deceitful heart that he will do one of these

days, with which he hopes to prevail with God for the pardon of

his sins. This man to be sure knows not sin in the nature and

evil of it, only he has some false apprehensions about it. For

where the right knowledge of sin is in the heart, that man sees

so much evil in the least transgression, as that it would, even

any one sin, break the backs of all the angels of heaven, should

the great God but impute it to them. And he that sees this is far

enough off from thinking of doing to mitigate, or assuage the

rigour of the law, or to make pardonable his own transgressions

thereby. But he that sees not this, cannot confess his

transgressions aright; for the confession consisteth in the

general, in a man's taking to himself his transgressions, and

standing in them, with the acknowledgement of them to be his,

and that he cannot stir from under them, nor do any thing to

make amends for them, or to palliate the rigour of justice

against the soul. And this the Publican did when he cried, "God

be merciful to me a sinner."

He made his sins his own, he took them to him, he stood before

in them, accounting that he was surely undone for ever if God

did not extend forgiveness unto him. And this is to do as the

prophet Jeremy bids; to wit, "only to acknowledge our

iniquities," to acknowledge them and to stand in them at the

terrible bar of God's justice, until mercy takes them out of the

way; not shifting our shoulders or conscience of them, by

doing, or promising to do, either this or that good work, only

acknowledge, acknowledge only. And the reason of this kind of

confession is,

1. Because this carrieth in it the true nature of confession, to

confess, and to abide under the crimes confessed, without shifts

and evasions, is the only real simple way of confessions. "I said

I would confess my transgressions unto the Lord"; and what

then, "and thou forgavest the iniquity of my sin." (Psa 32:5)

Mark, nothing comes in betwixt confession and forgiveness of

sin, nothing of works of righteousness, nothing of legal

amendments, nothing but an outcry for mercy; and that act is so

far off from lessening the offence, that it greatly heighteneth

and aggravates it. That is the first reason.

2. A second reason is, because God doth expect that the

penitent confessors should for the time that his wisdom shall

think meet, not only confess, but bear their shame upon them;

yea, saith God, "be thou confounded also and bear thy shame,"

when God takes away thine iniquity, thou shalt be confounded

and never open thy mouth more because of thy shame. (Eze

16:52,63) We count it convenient that men, when their crimes

and transgressions are to be manifested, that they be set in some

open place, with a paper, wherein their transgressions are

inserted, pinned upon their back or their forehead, that they may

not only confess, but bear their own shame.34 And at the

penitential confession of sinners, God has something of this

kind to do; if not before men, yet before angels, that they may

behold, and be affected, and rejoice when they shall see, after

the revelation of sin, the sinner taken into the favour and

abundant mercy of God. (Luke 15)

3. A third reason is, For that God will in the forgiveness of sin,

magnify the riches of his mercy; but this cannot be, if God shall

suffer, or accept of such confession of sin, as is yet intermixed

with those things that will darken the heinousness of the

offence, and that will be darkened either by a partial, feigned, or

overly confession: or by a joining with the confession any of

the sinners pretended good deeds.

That God in the salvation, and so in the confession of the

sinner, designs the magnifying of his mercy, is apparent

enough from the whole current of scripture, and that any of the

things now mentioned will, if suffered to be done, darken and

eclipse this thing, is evident to reason itself.

Suppose a man stand indicted for treason, yet shall so order the

matter, that it shall ring in the country, that his offences are but

petty crimes; though the king shall forgive this man, much

glory shall not thereby redound to the riches and greatness of

his mercy. But let all things lie naked, let nothing lie hid or

covered, let sin be seen, shewn, and confessed, as it is with and

in the sinner himself, and then there will be in his forgiveness a

magnifying of mercy.

4. A fourth reason is, for that else God cannot be justified in his

sayings, nor overcome when he is judged. (Psa 51, Rom 3)

God's word hath told us what sin is, both as to its nature and

evil effects. God's word hath told us, that the best of our

righteousnesses are not better than filthy rags. God's word has

also told us, that sin is forgiven us freely by grace, and to for

the sake of our amendments: and all this God will have shewn,

not only in the acts of his mercy towards, but even in the

humiliations and confessions of the penitent: For God will have

his mercy begin to be displayed even there where the sinner

hath taken his first step toward him: "That as sin hath reigned

unto death, even so might grace reign through righteousness

unto eternal life by Jesus Christ our Lord." (Rom 5:21)

5. A fifth reason is, because God would have by the Publican's

conversion, others affected with the displays and discoveries of

wonderful grace; but to cloud and cover it with lessening of sin,

and the sinful righteousness of man, is not the way to do this.

Wherefore the sinner's confession must be such as is full, nor

must anything of his to lessen sin come in betwixt confession

and mercy; and this is the way to affect others [who are] as bad

as Publicans and sinners, and to make them come in to God for

mercy.

For what will such say when sin begins to appear to the

conscience, and when the law shall follow it with a voice of

words, each one like a clap of thunder? I say, what will such

say when they shall read that the Publican did only

acknowledge his iniquity, and found grace and favour at the

hand of God? But that God is infinitely merciful; merciful

indeed, and that to those, or to such, as do in truth stand in need

of mercy. Also that he sheweth mercy of his own good

pleasure, nothing moving him thereto but the bounty of his own

goodness and the misery of his creature.

I say, this is the way to make others be affected with mercy; as

he saith, by the apostle Paul, "But God, who is rich in mercy,

for his great love wherewith he loved us, even when we were

dead in sins, hath quickened us together with Christ, [by grace

ye are saved] and hath raised us up together, and made us sit

together in heavenly places in Christ Jesus: That in the ages to

come he might shew the exceeding riches of his grace in his

kindness toward us through Christ Jesus." (Eph 2:4-7) You may

also see that: 1 Timothy 1:15, 16. 6. Another reason of this is,

because this is the way to heighten the comfort and consolation

of the soul; and that both here and hereafter. What tendeth more

to this, than for sinners to see, and with guilt and amazement to

confess what sin is, and so to have pardon extended from God

to the sinner as such? This fills the heart; this ravishes the soul!

this puts a whole heaven of joy into every one of the thoughts

of salvation from sin, and deliverance from wrath to come.

"And the ransomed of the Lord shall return, and come to Zion

with songs and everlasting joy upon their heads: they shall

obtain joy and gladness, and sorrow and sighing shall flee

away." (Isa 35:10) Indeed the belief of this makes joy and

gladness endless: I say, it will make it begin here, and make

that it shall never have consummation in heaven.

7. Besides, it layeth upon the soul the greatest obligations to

holiness; what like the apprehension of free forgiveness, and

that apprehension must come in through a sight of the greatness

of sin, and of my inability to do anything towards satisfaction,

to engage the heart of a rebel and traitor to love his prince, and

to submit to his laws.

When Elisha had taken the Syrians captives, some were for

using severities towards them; but he said, "Set bread and water

before them, that they may eat and drink, and go to their

master"; and they did so. And what follows, "So the bands of

Syria came no more into the land of Israel." He conquered their

malice with his compassion. And it is the love of Christ that

constraineth to live to him. (2 Kings 6:22,23, 2 Cor 5:14)

Many other things might possibly be urged, but at present let

these be sufficient.

[His imploring of mercy.]

Second. The second thing that we made mention of in the

Publican's prayer was, an imploring of help against this

malady; GOD BE MERCIFUL TO ME A SINNER. In which

petition I shall take notice of several things.

I. That a man's help against sins, doth not so absolutely lie in

his personal conquest, as in the pardon of them. I suppose a

conquest, though there can indeed by man be none, so long as

he liveth in this world; I mean, a complete conquest and

annihilation of sin.

The Publican, and so every graciously awakened sinner, is

doubtless for the subduing of sin; but yet he looketh that the

chief help against it doth lie in the pardon of it. Suppose a man

should stab his neighbour with his knife, and afterwards burn

his knife to nothing in the fire, would this give him help against

his murder? No verily, notwithstanding this, his neck is

obnoxious to the halter, yea, and his soul to hell fire. But a

pardon gives him absolute help: "It is God that justifies, who

shall condemn." (Rom 8) Suppose a man should live many days

in rebellion against God, and after that leave off to live any

longer so rebelliously, would this help him against the guilt

which he contracted before? No verily, without remission there

is no help, but the rebel is undone. Wherefore the first

blessedness, yea, and that without which all other things

cannot make one blessed, it lies in pardon. "Blessed is he whose

transgression is forgiven, whose sin is covered." (Psa 32:1)

"Blessed is the man to whom the Lord will not impute sin."

(Rom 4:8)

Suppose a man greatly sanctified and made holy; I say, suppose

it; yet if the sins, before committed by him, be not pardoned, he

cannot be a blessed man.

Yet again, Suppose a man should be caught up to heaven, not

having his sins pardoned, heaven itself cannot make him a

blessed man. I suppose these things, not that they can be, but to

illustrate my matter. There can be not blessedness upon any

man who yet remaineth unforgiven. You see therefore here, that

there was much of the wisdom of the Holy Ghost in this prayer

of the Publican. He was directed the right, the only, the next35

way to shelter, where blessedness begins even to mercy for the

pardon of his sins. Alas! What would it advantage a traitor to be

taken up into the king's coach, to be clothed with the king's

royal robe, to have put upon his finger the king's gold ring, and

to be made to wear, for the present, a chain of gold about his

neck, if after all this the king should say unto him, but I will not

pardon thy rebellion; thou shalt die for thy treason? Pardon

then, to him that loves life, is chiefest, is better, and more to be

preferred and sought after, than all other things; yea, it is the

highest point of wisdom in any sinner to seek after that first.

This therefore confuteth the blindness of some, and the

hypocrisy of others. Some are so silly, and so blind, as quite to

forget and look over the pardon of sin, and to lay their

happiness in some external amendments; when alas poor

wretches, as they are, they abide still under the wrath of God.

Or if they be not quite so foolish as utterly to forget the

forgiveness of sin, yet they think of it, but in the second place;

they are for setting of sanctification before justification, and so

seek to confound the order of God; and that which is worse

unto them, they by so doing, do what they can to keep

themselves indeed from being sharers in that great blessing of

forgiveness of sins by grace.

But the Publican here was guided by the wisdom of heaven: He

comes into the temple, he confesseth himself a sinner, and

forthwith, without any delay, before he removeth his foot from

where he stands, craveth help of pardon; for he knew that all

other things, if yet he remained as involved in guilt, would not

help him against that damnation that belonged to a vile and

unforgiven sinner.

This also confuteth the hypocrites, such as is our Pharisee here

in the text, that glory in nothing more, or so much, as that they

are "not as other men, - - unjust, adulterers, extortioners, or

even as this Publican"; for these men have missed of the

beginning of good which is the forgiveness of sin; and if they

have missed of the first, of the beginning good, they shall

never, as so standing, receive the second, or the third:

Justification, sanctification, glorification, they are the three

things, but the order of God must not be perverted. Justification

must be first, because that comes to man while he is ungodly

and a sinner.

Justification cannot be where God has not passed a pardon. A

pardon then is the first thing to be looked after by the sinner;

this the Pharisee did not, therefore he went down to his house

unjustified; he set the stumbling-block of his iniquity before his

face when he went to enquire of the Lord; and as he neglected,

slighted, scorned, because he thought that he had no need of

pardon; therefore it was given to the poor, needy, and miserable

Publican, and he went away with the blessing of it.

PUBLICANS, since this is so weighty a point, let me exhort

you that you do not forget this prayer of your wise and elder

brother, to wit, the Publican, that went up into the temple to

pray. I say, forget it not, neither suffer any vain-glorious or self-

conceited hypocrite to beat you with arguments, or to allure you

with their silly and deceitful tongues, from this most

wholesome doctrine. Remember that you are sinners, equal to,

or as abominable as are the Publicans, wherefore do you, as you

have him for your pattern, go to God, and to him confess in all

simple, honest, and self-abasing-wise your great, numerous, and

abominable sins; and be sure that in the very next place you

forget not to ask for pardon, saying, "God be merciful to me a

sinner." And remember that heaven itself cannot help you

against, nor keep you from, the damnation and misery that

comes by sin, if 'twas possible you should go thither, if you

miss of pardon and forgiveness.

II. As the Publican imploreth help, so withal he closely

approveth, notwithstanding, of the sentence of the law that was

gone out against him. This is manifest, for he saith to God, "be

merciful to me"; and also in that he concludes himself "a

sinner." I say, he justifieth, he approveth of the sentence of the

law, that was gone out against him, and by which he now stood

condemned in his own conscience before the tribunal of God's

justice. He saith not as the hypocrite, "Because I am innocent,

surely his anger shall turn from me" (Jer 2:35); or "What have

we spoken so much against thee?" (Mal 3:13) No, he is none of

these murmurers or complainers, but fairly falls before the law,

witnesses, judge and jury, and consenteth to the verdict,

sentence, and testimony of each of them.

To illustrate this a little, suppose a malefactor should be

arraigned before a judge, and that after the witnesses, jury, and

judge, have all condemned him to death for his fact, the judge

again should ask him what he can say for himself why sentence

of death should not pass upon him? Now if he saith, nothing,

but good, my lord, mercy; he in sum confesseth the indictment,

justifieth the witnesses, approveth of the verdict of the jury, and

consenteth to the judgment of the judge.

The Publican therefore in crying mercy, justifieth the sentence

of the law that was gone out against his sins: He wrangleth not

with the law, saying, that was too severe, though many men do

thus, saying, God forbid, for then woe be to us. He wrangleth

not with the witness, which was his own conscience, though

some will buffet, smite, and stop its mouth, or command it to be

silent. He wrangleth not with the jury, which was the prophets

and apostles, though some men cannot abide to hear all that

they say. He wrangleth not with the judge, nor sheweth himself

irreverently before him, but in all humble-wise, with all manner

of gestures that could bespeak him acquiescing with the

sentence, he flieth to mercy for relief.

Nor is this alone the way of the Publican; but of other godly

men before his time: When David was condemned, he justified

the sentence and the judge, out of whose mouth it proceeded,

and so fled for succour to the mercy of God. (Psa 51) When

Shemaiah the prophet pronounced God's judgments against the

princes of Judah for their sin, they said, "The Lord is

righteous." (2 Chron 12:6) When the church in the

Lamentations had reckoned up several of her grievous

afflictions wherewith she had been chastised of her God, she,

instead of complaining, doth justify the Lord, and approve of

the sentence that was passed upon her, saying, "The Lord is

righteous; for I have rebelled against his commandment." (Lam

1:18) So Daniel, after he had enumerated the evils that befell

the church in his day, addeth, "Therefore hath the Lord -

brought it upon us; for the Lord our God is righteous in all his

works which he doeth: for we obeyed not his voice." (Dan

9:14)

I know that all these do justify the judgment of God that was

gone out against them, as the Publican did the sentence

wherewith he was condemned. And I say, that unless a man

doth come hither, his confession and cry for mercy is not right,

and so according to the scripture, reason, and nature of things as

they ought to be; for he that has any other plea, why doth he cry

God, Mercy! Surely not because he concludes that what is

done, is done justly and righteously against him, but because he

is overruled by spite, prejudice, tyranny, or the like.

But this is not the case with our Publican. He has transgressed a

law that is holy, just, and good: the witness that accuseth him of

this, is God and his conscience; he is also cast by the verdict of

holy men of God; and all this he knows, and implicitly

confesses, even in that he directs his prayer unto his judge for

pardon. And it is one of the excellentest sights in the world to

see, or understand a sinner thus honestly receiving the sentence

of the law that is gone out against him; to see and hear a

Publican thus to justify God.36 And this God will have done for

these reasons.

1. That it might be conspicuous to all that the Publican has need

of mercy. This is for the glory of the justice of God, because it

vindicates it in its goings out against the Publican. God loveth

to do things in justice and righteousness, when he goeth out

against men, though it be but such a going out against them as

only tendeth to their conviction and conversions. When he dealt

with our father Abraham in this matter, he called him to his

foot, as here he doth the Publican. And sinner, if ever God

counts thee worthy to inherit the throne of glory, he will bring

thee hither. But,

2. The Publican, by the power of conviction stoops to, and

falleth under the righteous sentence gone forth against him, that

it might be also manifest that what afterward he shall receive is

of the mere grace and sovereign goodness of God. And indeed

there is no way that doth more naturally tend to make this

manifest than this. For thus; there is a man proceeded against

for life, by the law, and the sentence of death is in conclusion

most justly and righteously passed upon him by the judge.

Suppose now that after this, this man lives, and is exalted to

honour, enjoys great things, and is put into place of trust and

power, and that by him that he has offended, even by him that

did pass the sentence upon him. What will all say, or what will

they conclude, even upon the very first hearing of this story?

Will they not say, well, whoever he was that found himself

wrapped up in this strange providence, must thank the mercy of

a gracious prince; for all these things bespeak grace and favour.

But,

3. As the Publican falleth willingly under the sentence, and

justifieth the passing of it upon him; so by his flying to mercy

for help, he declareth to all that he cannot deliver himself: He

putteth help away from himself, or saith, it is not in me.

This, I say, is another thing included in this prayer, and it is a

thing distinct from that but now we have been speaking to. For

it is possible for a man to justify and fall under the sentence of

the judge, and yet retain that with himself that will certainly

deliver him from that sentence when it has done its worst.

Many have held up their hand, and cried guilty at the bar, and

yet have fetched themselves off well enough for all that; but

then they have not pleaded mercy, for he that doth so, puts his

life altogether into the hands of another, but privilege or good

deeds either done or to be done by them. But the Publican in the

text puts all out of his own hand; and in effect saith to that God

before whom he went up into the temple to pray; Lord, I stand

here condemned at the bar of thy justice, and that worthily, for

the sentence is good, and hath in righteousness gone out against

me; nor can I deliver myself, I heartily and freely confess I

cannot; wherefore I betake myself only to thy mercy, and do

pray thee to forgive the transgressions of me a sinner. O how

few be there of such kind of Publicans! I mean of Publicans

thus made sensible, that come unto God for mercy.

Mercy with most, is rather a compliment, I mean, while they

plead it with God, than a matter of absolute necessity; they have

not awfully, and in judgment and conscience fallen under the

sentence, nor put themselves out of all plea but the plea of

mercy. Indeed, thus to do, is the effect of the proof of the vanity

and emptiness of all experiments made use of before. Now

there is a two-fold proof of experiments; the one is, the result of

practice; the other is, the result of faith.

The woman with her bloody issue made her proof by practice,

when she had spent all that she had upon physicians and was

nothing bettered, but rather grew worse. (Mark 5:26) But our

Publican here proves the emptiness and vanity of all other

helps, by one cast of faith upon the contents of the bible, and by

another look upon his present state of condemnation; wherefore

he presently, without any more ado, condemneth all other helps,

ways, modes, or means of deliverance, and betakes himself

only to the mercy of God, saying, "God be merciful to me a

sinner."

And herein he showeth wonderful wisdom. For,

(1.) By this, He thrusts himself under the shelter and blessing of

the promise: and I am sure it is better and safer to do so, than to

rely upon the best of excellences that this world can afford.

(Hosea 14:1-4)

(2.) He takes the ready way to please God; for God takes more

delight in showing of mercy, than in any thing that we can do.

(Hosea 6:6, Matt 9:13, 12:7) Yea and that also is the man that

pleaseth him, even he that hopes in his mercy. (Psa 147:11) The

Publican therefore, whatever the Pharisee might think, stood all

this while upon sure ground, and had by far the start of him for

heaven. Alas! his dull head could look no further than to the

conceit of the pitiful beauty and splendour of his own stinking

righteousness.37 Nor durst he leave that to trust wholly to the

mercy of God; but the Publican comes out, though in his sins,

yet like an awakened, enlightened, resolved man, and first

abases himself, then gives God the glory of his justice, and after

that the glory of his mercy, by saying, "God be merciful to me a

sinner"; and thus in the ears of the angels he did ring the

changes of heaven. Again,

(3.) The Publican, in his thus putting himself upon mercy,

showeth, that in his opinion there is more virtue in mercy to

save, than there is in the law and sin to condemn. And although

this is not counted a great matter to do, while men are far from

the law, and while their conscience is asleep within them; yet

when the law comes near, and conscience is awake, who so

tries it, will find it a laboursome work. Cain could not do thus

for his heart, no, nor Saul; nor Judas, neither. This is another

kind of thing than most men think it to be, or shall find it,

whenever they shall behold God's angry face, and when they

shall hear the words of his law.

However our Publican did it, and ventured his body, soul, and

future condition for ever in this bottom, with other the saints

and servants of God, leaving of the world to swim over the sea

of God's wrath if they will, in their weak and simple vessels of

bulrushes, or to lean upon their cobweb-hold, when he shall

arise to the judgment that he hath appointed.

In the mean time pray God awaken us as he did the Publican;

pray God enlighten us as he did the Publican; pray God grant us

boldness to come to him as the Publican did; and also in that

trembling spirit as he did, when he cried in the temple before

him, "God be merciful to me a sinner."

[His Gestures.]

THIRD. Thus having in brief passed over his prayer, we come

in the next place to his gestures; for in my judgment the right

understanding of them will give us yet more conviction of the

Publican's sense and awakening of spirit under this present

action of his.

And I have observed many a poor wretch that has readily had

recourse to the Publican's prayer, that never knew what the

Publican's GESTURES, in the presence of God, while in prayer

before him, did mean. Nor must any man be admitted to think,

that those gestures of his were in custom, and a formality

among the Jews in those days; for 'tis evident enough by the

carriage of the Pharisee, that it was below them and their mode,

when they came into the temple, or when they prayed any

where else; and they in those days were counted for the best of

men, and men too in religious matters they were to imitate and

take their examples at the hands of the best, not at the hands of

the worst.

The Publican's gestures then, were properly his own, caused by

the guilt of sin, and by that dread of the majesty of God that

was upon his spirit. And a comely posture it was, else Christ

Jesus, the Son of God, would never have taken that particular

notice thereof as he did, nor have smiled upon it so much as to

take it, and distinctly repeat it as that which made his prayer the

more weighty, and the more also to be taken notice of. Yea, in

mine opinion, the Lord Jesus has committed it to record, for

that he liked it, and for that it shall pass for some kind of

touchstone of prayer, that is made in good sense of sin, and of

God, and of need of his goodness and mercy. For verily, all

these postures signify sense, sight of a lost condition, and a

heart in good earnest for mercy.

I know that they may be counterfeited, and Christ Jesus knows

who doth so too; but that will not hinder, or make weak or

invalid what hath already been spoken about it. But to forbear

to make a further prologue, and to come to the handling of

particulars.

"And the Publican, standing afar off, would not lift up so much

as his eyes unto heaven, but smote upon his breast."

Three things, as I told you already, we may perceive in these

words, by which his Publican posture, or gestures are set forth.

First. He stands afar off. Second. He would not lift up so much

as his eyes to heaven. Third. He smote upon his breast. First.

For the first of these, "He stood afar off." "And the Publican

standing afar off." This is, I say, the first thing, the first posture

of his with which we are acquainted, and it informeth us of

several things.

1. That he came not with senselessness of the majesty of God

when he came to pray, as the Pharisee did, and as sinners

commonly do. For this standing back, or afar off, declares that

the majesty of God had an awful stroke upon his spirit: He saw

whither, to whom, and for what, he was now approaching the

temple. It is said in that 20th of Exodus, That when the people

saw the thunderings and the lightnings, and the noise of the

trumpet, and the mountain smoking, and all these were signs of

God's terrible presence, and dreadful majesty, they removed

themselves, "and stood afar off." (Exo 20:18) This behaviour

therefore of the Publican did well become his present action,

especially since, in his own eyes, he was yet an unforgiven

sinner. Alas! What is God's majesty to a sinful man, but a

consuming fire? And what is a sinful man in himself, or in his

approach to God, but as stubble fully dry.

How then could the Publican do otherwise than what he did,

than stand afar off, if he either thought of God or himself.

Indeed the people afore-named, before they saw God in his

terrible majesty, could scarce be kept off from the mount with

words and bounds, as it is now the case of many: Their

blindness gives them boldness; their rudeness gives them

confidence; but when they shall see what the Publican saw, and

felt, and understood as he, they will pray, and stand afar off,

even as these people did. They removed and stood afar off, and

then fell to praying of Moses that this dreadful sight and sound

might be taken from them. And what if I should say, he stood

afar off for fear of a blow, though he came for mercy, as it is

said of them, They stood "afar off for the fear of her torment."

(Rev 18:10)

I know what it is to go to God for mercy, and what it is to stand

all that while in my spirit through fear afar off, being possessed

with this, will not God now smite me at once to the ground for

my sins. David thought something when he said as he prayed,

"Cast me not away from thy presence, and take not thy Holy

Spirit from me." (Psa 51:11)

There is none knows, but those that have them, what turns and

returns, what coming on and going off, there is in the spirit of a

man that indeed is awakened, and that stands awakened before

the glorious Majesty in prayer.38 The prodigal also made his

prayer to his Father intentionally, while he was yet a great way

off. And so did the lepers too; "And as he entered into a certain

village, there met him ten men that were lepers, which stood

AFAR OFF: And they lift up their voices and said, Jesus,

Master, have mercy on us." (Luke 17:12,13)

See here, it has been the custom of praying men to keep their

distance, and not to be rudely bold in rushing into the presence

of the holy and heavenly majesty; especially if they have been

sensible of their own vileness and sins, as the prodigal, the

lepers, and our Publican was. Yea, Peter himself, when upon a

time he perceived more than commonly he did of the majesty of

Jesus his Lord, what doth he do! "When Simon Peter saw it,"

says the text, "he fell down at Jesus" knees, saying, Depart

from me; for I am a sinful man, O Lord." (Luke 5:8) Oh! when

men see God and themselves, it fills them with holy fear, of the

greatness of the majesty of God, as well as with love to, and

desire after his mercy.

Besides, by his standing afar off, it might be to intimate that he

now had in mind, and with great weight upon his conscience,

the infinite distance that was betwixt God, and him. Men should

know that, and tremble in the thoughts of it, when they are

about to approach the omnipotent presence.

What is poor sorry man! poor dust and ashes, that he should

crowd it up, and go jostlingly in the presence of the great God?

especially since it is apparent, that besides the disproportion

that is betwixt God and him, he is a filthy, leprous, polluted,

nasty, stinking, sinful bit of carrion.39 Esther, when she went to

supplicate the king her husband for her people, made neither

use of her beauty, nor relation, nor other privileges of which she

might have had temptation to make use, especially at such a

time, and in such exigencies, as then did compass her about:

But I say, she made not use of them to thrust herself into his

presence, but knew, and kept her distance, standing in the

inward court of his palace, until he held out the golden sceptre

to her; THEN "Esther drew near, and touched the top of the

sceptre." (Esth 5:2)

Men also when they come into the presence of God, should

know their distance; yea, and shew that they know it too, by

such gestures and carriages, and behaviors that are seemly. A

remarkable saying is that of Solomon. "Keep thy foot when

thou goest to the house of God, and be more ready to hear, than

to give the sacrifice of fools; for they consider not that they do

evil. [And as they should keep their foot, so also he adds] Be

not rash with thy mouth, and let not thine heart be hasty to utter

any thing before God: for God is in heaven, and thou upon

earth: therefore let thy words be few." (Eccl 5:1,2) Three

things the Holy Ghost exhorteth to in this text.

The one is, that we look to our feet, and not be forward to

crowd into God's presence.

Another is, That we should also look well to our tongues, that

they be not rash in uttering anything before God.

And the third is, because of the infinite distance that is betwixt

God and us, which is intimated by those words, "For God is in

heaven, and thou upon earth."

The Publican therefore shewed great wisdom, holy shame, and

humility, in this brave gesture of his, namely, in his standing

afar off, when he went up into the temple to pray. But this is not

all.

2. The Publican, in standing afar off, left room for an advocate,

an high priest, a day's-man to come betwixt, to make peace

between God and this poor creature. Moses, the great mediator

of the Old Testament, was to go nigher to God than the rest of

the leaders, or of the people were. (Exo 20:21) Yea, the rest of

the people were expressly commanded to worship, standing afar

off. (19:21) No man of the sons of Aaron that hath a blemish

was to come nigh. "No man that hath a blemish of the seed of

Aaron the priest, shall come nigh to offer the offerings of the

Lord made by fire: He shall not come nigh to offer the bread of

his God." (Lev 21:21)

The Publican durst not be his own mediator, he knew he had a

blemish, and was infirm, and therefore he stands back; for he

knew that it was none of him that his God had chosen to come

near unto him, to offer the fat and the blood. (Eze 44:13-15)

The Publican therefore was thus far right: he took not up the

room himself, neither with his person, nor his performances,

but stood back, and gave place to the high priest that was to be

intercessor.

We read, that when Zacharias went into the temple to burn

incense, as at that time his lot was, "The whole multitude of the

people were praying without." (Luke 1:9,10) They left him

where he was, near to God, between God and them, mediating

of them; for the offering of incense by the chief priest was a

figurative making of intercession for the people, and they

maintained their distance.

It is a great matter in praying to God, not to go too far, nor

come too short in that duty. I mean in the duty of prayer, and a

man is very apt to do one or the other. The Pharisee went so far,

he was too bold, he came into the temple making such a ruffle

with his own excellences, there was in his thoughts no need of a

Mediator. He also went up so nigh to God, that he took up the

room and place of the Mediator himself; but this poor Publican,

he knows his distance, and kept it, and leaves room for the High

Priest to come and intercede for him with God. He stood afar

off, not too far off; for that is the room and place of unbelievers,

and in this sense that saying is true, "For, lo, they that are far

from thee shall perish" (Psa 73:27): That is, they whose

unbelief hath set them in their hearts and affections more upon

their idols, and that have been made to cast God behind their

backs, to follow and go a whoring after them.

Hitherto therefore it appears, that though the Pharisee had more

righteousness than the Publican, yet the Publican had more

spiritual righteousness than the Pharisee: And that though the

Publican had a baser, and more ugly outside than the Pharisee,

yet the Publican knew how to prevail with God for mercy better

than he.

As for the Publican's posture of standing in prayer, it is

excusable, and that by the very father of the faithful himself:

For Abraham stood praying when he made intercession for

Sodom. (Gen 18:22,23) Christ also alloweth it where he saith,

"And when ye STAND PRAYING, forgive, if ye have ought

against any: that your Father also which is in heaven may

forgive you your trespasses." (Mark 11:25) Indeed there is no

stinted order prescribed for our thus or thus behaving of

ourselves in prayer, whether kneeling, or standing, or walking

or lying, or sitting; for all these postures have been used by the

godly. "Paul KNEELED down and prayed." (Acts 20:36)

Abraham and the Publican STOOD and prayed. David prayed

as he WALKED. (2 Sam 15:30,31) Abraham prayed LYING

upon his face. (Gen 17:17,18) Moses prayed SITTING. (Exo

17:12) And indeed prayer, effectual fervent prayer, may be, and

often is, made unto God, under all these circumstances of

behaviour: for God has not tied us to any of them; and he that

shall tie himself, or his people, to any one of these, doth more

than he hath warrant for from God; and let such take care of

innovating, it is the next way to make men hypocrites and

dissemblers in those duties, in which they should be sincere.

True, which of those soever a man shall chose to himself for the

present, to perform this solemn duty in, it is required of him,

and God expects it, that he should pray to him in truth, and with

desire, affection, and hunger, after those things, that with his

tongue he maketh mention of before the throne of God. And

indeed without this, all is nothing. But alas! how few be there in

the world whose heart and mouth in prayer shall go together?

Dost thou, when thou askest for the spirit, or faith, or love to

God, to holiness, to saints, to the word, and the like, ask for

them with love to them, desire of them, hungering after them?

Oh! this is a mighty thing! and yet prayer is no more before

God, than as it is seasoned with these blesssed qualifications.

Wherefore it is said, that while men are praying, God is

searching of the heart, to see what is the meaning of the spirit,

or whether there be the spirit and his meaning in all that the

mouth hath uttered, either by words, sighs, or groans; because

it is by him, and through his help only that any make prayers

according to the will of God. (Rom 8:26,27) Whatever thy

posture therefore shall be, see that thy prayers be pertinent and

fervent, not mocking of thine own soul with words, while thou

wantest and art an utter stranger to the very vital and living

spirit of prayer.

Now our Publican, had, and did exercises, the very spirit of

prayer in prayer. He prayed sensibly, seriously, affectionately

hungering, thirsting, and with longing after that, for which with

his mouth he implored the God of heaven: His heart and soul

were in his words, and it was that which made his PRAYER;

even because he prayed in PRAYER; he prayed inwardly, as

well as outwardly.

David tells us, that God heard the VOICE of his supplication,

the voice of his cry, the voice of his tears, and the voice of his

roaring. For indeed there are all these without this acceptable

sound in them, nor can any thing but sense, and affection, and

fervent desire, make them sound well in the ears of God. Tears,

supplications, prayers, cries, may be all of them done in

formality, hypocrisy, and from other causes, and to other ends

than that which is honest and right in God's sight: For God as

he had experience of, would search and look after the VOICE

of his tears, supplications, roarings, prayers, and cries.

And if men had less care to please men, and more to please

God, in the matter and manner of praying, the world would be

at a better pass than it is. But this is not in man's power to help,

and to amen: When the Holy Ghost comes upon men with

greater conviction of their state and condition, and of the use

and excellency of the grace of sincerity and humility in prayer,

then, and not till then, will the grace of prayer be more prized,

and the spacious flouting, complimentary lips of flatterers be

more laid aside. I have said it already, and I will say it again,

that there is now-a-days a great deal of wickedness committed

in the very duty of prayer; by words, of which men have no

sense,40 by reaching after such conclusions and clenches

therein, as may make their persons to be admired; by studying

for, and labouring after such enlargements as the spirit

accompanieth not the heart in. O Lord God, O Lord God, make

our hearts upright in us, as in all points and parts of our

profession, so in this solemn appointment of God, "If I regard

iniquity in my heart," said David, "the Lord will not hear me."

But if I be truly sincere he will, and then it is no mater whether

I kneel, or stand, or sit, or lie, or walk; for I shall do none of

these, nor put up my prayers under any of these circumstances,

lightly foolishly, and idly, but to beautify this gesture with the

inward working of my mind and spirit in prayer; that whether I

stand or sit, walk or lie down, glory and gravity, humility and

sincerity shall make my prayer profitable, and my outward

behaviour comely in his eyes, with whom in prayer I now have

to do.

And had not our Publican been inwardly seasoned with these,

Christ would have taken but little pleasure in his modes and

outward behaviour: but being so honest inwardly, and in the

matter of his prayer, his gestures by that were made beauteous

also; and therefore it is that our Lord so delightfully dilateth

upon them, and draweth them out at length before the eyes of

others.

I have often observed, that that which is natural, and so comely

in one, looks odiously when imitated by another, I speak as to

gestures and actions in preaching and prayer. Many, I doubt

not, but will imitate the Publican, and that both in the prayer

and gestures of the Publican, whose persons and actions will yet

stink full foully in the nostrils of him that is holy and just, and

that searcheth the heart and the reins.

Well, the Publican STOOD and prayed, he stood afar off, and

prayed, and his prayers came even to the ears and heart of God.

"AND THE PUBLICAN STANDING AFAR OFF, WOULD

NOT LIFT UP SO MUCH AS HIS EYES UNTO HEAVEN."

Second, We are now come to another of his postures. "He

would not, [says the text] so much as lift up his eyes to

heaven." Here therefore was another gesture added to that

which went before; and a gesture that a great while before had

been condemned by the Holy Ghost himself. "Is it such a fast

that I have chosen? A day for a man to afflict his soul? Is it to

bow down his head as a bulrush." (Isa 58:5)

But why condemned then, and smiled upon now? Why!

Because done in hypocrisy then, and in sincerity now.

Hypocrisy and a spirit of error will so besmut God's

ordinances, that he shall take no pleasure in them: but sincerity,

and honesty in duties, will make even those circumstances that

in themselves are indifferent, at least comely in the sight of

men. May I not say before God? the Rechabites were not

commanded of God, but of their father, to do as they did; but,

because they were sincere in their obedience thereto, even God

himself maketh use of what they did to condemn the

disobedience of the Jews; and moreover doth tell the

Rechabites, at last, that they should not want a man to stand

before him for ever. "And Jeremiah said unto the house of the

Rechabites, Thus saith the LORD of Hosts, the God of Israel;

Because ye have obeyed the commandment of Jonadab your

father, and kept all his precepts, and done according unto all

that he hath commanded you; therefore, thus saith the LORD of

Hosts, the God of Israel; Jonadab the son of Rechab shall not

want a man to stand before me for ever." (Jer 35:18,19)

"He would not life up his eyes to heaven." Why? Surely

because shame had covered his face. Shame will make a man

blush and hang his head like a bulrush. Shame for sin is a

virtue, a comely thing; yea, a beauty-spot in the face of a sinner

that cometh to God for mercy.

God complains of the house of Israel, that they could sin, and

that without shame; yea, and threateneth them too with sore and

repeated judgments, "because they were not ashamed," it is in

Jeremiah 8:12. Their crimes in general were, they turned every

one to his course, as the horse runneth into the battle. In

particular, they were such as rejected God's word, they loved

this world, and set themselves against the prophet's crying

peace, peace, peace, when they cried judgment, judgment:

"Were they ashamed when they had committed abomination:

nay, they were not at all ashamed, neither could they blush:

therefore shall they fall among them that fall: in the time of

their visitation they shall be cast down, saith the Lord." Oh! to

stand, or sit, or lie, or kneel, or walk before God in prayer, with

blushing cheeks for sin, is one of the excellentest sights that can

be seen in the world. Wherefore the church taketh some kind of

heart to herself in that she could lie down in her shame; yea,

and makes that a kind of an argument with God, to prove that

her prayers did come from her heart, and also that he would

hear them. (Jer 3:25)

Shame for sin argueth sense of sin, yea, a right sense of sin, a

godly sense of sin; Ephraim pleads this when under the hand of

God: "I was," saith he, "ashamed, yea, even confounded,

because I did bear the reproach of my youth." But what

follows? "Is Ephraim my dear son? is he a pleasant child? for

since I spake against him, I do earnestly remember him still:

therefore my bowels are troubled for him: I will surely have

mercy upon him, saith the Lord." (Jer 31:19,20)

I know that there is a shame that is not the spirit of an honest

heart; but that rather floweth from sudden surprisal, when the

sinner is unawares taken in the act, in the very manner. And

thus sometimes the house of Israel was taken, and then when

they blushed, their shame is compared to the shame of a thief.

"As the thief is ashamed when he is found, so is the house of

Israel ashamed; they, their kings, their princes and their priests,

and their prophets."

But where were they taken, or about what were they found?

Why they were found "saying to a stock, Thou art my father;

and to a stone, Thou hast brought me forth." (Jer 2:26,27) God

catched them thus doing, and this made them ashamed, even as

the thief is ashamed when the owner doth catch him stealing of

his horse.

But this was not the Publican's shame; this shame brings not a

man into the temple to pray, to stand willingly, and to take

shame before God in prayer. This shame makes one rather to fly

from his face, and to count one's self most at ease when they

get farthest off from God.

The Publican's shame therefore, which he demonstrateth that he

had, even by hanging down of his head, was godly and holy,

and much like that of the prodigal, when he said, "Father, I

have sinned against heaven, and in thy sight, and am no more

worthy to be called thy son." (Luke 15:21) I suppose that his

postures were much the same with the Publican's, as were his

prayers, for the substance of them. O however grace did work

in both to the same end, they were both of them, after a godly

manner ashamed of their sins.

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

It saith not he could not, but he would not; which yet more fully

makes it appear that it was shame, not guilt, not guilt only or

chiefly, though it is manifest enough that he had guilt also by

his crying, God be merciful to me a sinner. I say, guilt was not

the chief cause of hanging down his head, because it saith, he

would not; for when guilt is the cause of stooping, it lieth not in

the will, or in the power thereof, to help one up.

David tells us, that when he was under guilt, his iniquities were

gone over his head: "As an heavy burden they are too heavy for

me." (Psa 38:4) And that with them he was bowed down

greatly. Or, as he says in another place, "Mine iniquities have

taken hold upon me, so that I am not able to look up" (Psa

40:12); I am not ABLE to do it; guilt disableth the

understanding and conscience, shame makes all willingly fall

and bare at the feet of Christ.

"He would not." He knew what he was, what he had been, and

should be, if God had not mercy upon him: Yea, he knew also

that God knew what he was, had been, and would be, if mercy

prevented not; wherefore thought he, Wherefore should I lift up

the head? I am no righteous man, no godly man; I have not

served God, but Satan; this I know, this God knows, this angels

know, wherefore I will not "lift up the head." It is as much as to

say, I will not be an hypocrite, like the Pharisee; for lifting up

of the head signifies innocency and harmlessness of life, or

good conscience, and the testimony thereof, under, and in the

midst of all accusations. Wherefore this was the counsel of

Zophar to Job: "If thou prepare thine heart, and stretch out thine

hands towards him; If iniquity be in thine hand, put it far away,

and let not wickedness dwell in thy tabernacles. For then shalt

thou lift up thy face without spot; yea, thou shalt be stedfast,

and shalt not fear." (Job 11:13-15)

This was not the Publican's state, he had lived in lewdness and

villany all his days; nor had he prepared his heart to seek the

Lord God of his fathers, he had not cleansed his heart nor hands

from violence, nor done that which was lawful and right. He

only had been convinced of his evil ways, and was come into

the temple as he was, all foul, and in his filthy garments, and

amidst his pollutions; how then could he be innocent, holy or

without spot? And consequently how could he lift up his face

unto God? I remember what Abner said to Asahel, "Turn thee

aside, from following me; wherefore should I smite thee to the

ground? how then should I hold up my face to Joab thy

brother?" (2 Sam 2:22)

As if he had said, if I kill thee, I shall blush, be ashamed, and

hang my head like a bulrush, the next time I come into the

company of thy brother.

This was the Publican's case, he was guilty, he had sinned, he

had committed a trespass, and now being come into the temple,

into the presence of that God whose laws he had broken, and

against whom he had sinned, how could he lift up his head?

how could he bear the face to do it? No, it better became him to

take his shame, and to hang his head in token of guilt; and

indeed he did, and did it to purpose too, for he would not lift up,

no, not so much as his eyes to heaven.

True, some would have done it, the Pharisee did it; though if he

had considered, that hypocrisy, and leaning to his own

righteousness had been sin, he would have found as little cause

to have done it, as did the Publican himself. But, I say, he did it,

and sped thereafter; he went down to his house as he came up

into the temple, a poor unjustified Pharisee, whose person and

prayers were both rejected, because, like the whore of whom we

read in the Proverbs, after he had practised all manner of

hypocrisy, he comes into the temple "and wipes his mouth, and

saith, I have done no wickedness." (Prov 30:20) He lifts up his

head, his face, his eyes to heaven; he struts, he vaunts himself;

he swaggers, he vapours, and cries up himself, saying, "God, I

thank thee, that I am not as other men are."

True, had he come and stood before a stock or a stone, he might

have said thus, and not have been reprehended; for such are

gods that see not, nor hear, neither do they understand. But to

come before the true God, the living God, the God that fills

heaven and earth by his presence, and that knows the things that

come into the mind of man, even every one of them, I say, to

come into his house, to stand before him, and thus to lift up his

head and eyes in such hypocrisy before him: this was

abominable, this was to tempt God, and to prove him; yea, to

challenge him to know what was in man if he could even as

those did who said, "How doth God [see] know? can he judge

through the dark cloud?" (Job 22:13, Psa 73:11)

But the Publican, no the Publican could not, durst not, would

not do thus: He would not lift up so much as his eyes to heaven.

As who should say, O Lord, I have been against thee, a traitor

and a rebel, and like a traitor and rebel before thee will I stand. I

will bear my shame before thee in the presence of the holy

angels; yea, I will prevent thy judging of me by judging myself

in thy sight, and will stand as condemned before thee, before

thou passest sentence upon me.

This is now for a sinner to go to the end of things. For what is

God's design in the work of conviction for sin, and in his

awakening of the conscience about it? What is his end I say, but

to make the sinner sensible of what he hath done, and that he

might unfeignedly judge himself for the same. Now this our

Publican doth; his will therefore is now subject to the word of

God, and he justifies him in all his ways and works towards

him. Blessed be God for any experience of these things.

"He would not lift up so much as his eyes to heaven." He knew

by his deeds and deservings that he had no portion there; nor

would he divert his mind from the remembering, and from

being affected with the evil of his ways.

Some men when they are under the guilt and conviction of their

evil life, will do what they can to look any ways, and that on

purpose to divert their minds, and to call them off from thinking

on what they have done; and by their thus doing, they bring

many evils more upon their own souls: for this is a kind of

striving with God, and a shewing a dislike to his ways. Would

not you think, if when you are shewing your son or your servant

his faults, if he should do what he could to divert and take off is

mind from what you are saying, that he striveth against you,

and sheweth dislike of your doings. What else means the

complaints of masters and of fathers in this matter? I have a

servant, I have a son, that doth contrary to my will. O but why

do you not chide them for it: The answer is, so I do; but they do

not regard my words; they do what they can, even while I am

speaking, to divert their minds from my words and counsels.

Why, all men will cry out this is base, this is worthy of great

rebuke; such a son, such a servant deserveth to be shut out of

doors, and so made to learn better breeding by want and

hardship.

But the Publican would not divert his mind from what at

present God was about to make him sensible of, no, not by a

look on the choicest object, he would not lift up so much as his

eyes to heaven. They are but bad scholars, whose eyes, when

their master is teaching of them, are wandering off of their

books.

God saith unto men, when he is a teaching them to know the

evil of their ways, as the angel said to the prophet, when he

came to shew him the pattern of the temple; "Son of man," says

he, "behold with thine eyes, and hear with thine ears, and set

thine heart upon all that I shall shew thee; for to the intent that I

might shew them unto thee, art thou brought hither." (Eze 40:4)

So to the intent that God might shew to the Publican the evil of

his ways, therefore was he brought under the power of

convictions, and the terrors of the law; and he also like a good

learner gave good heed unto that lesson that now he was

learning of God; for he would not lift up so much as his eyes to

heaven.

Looking downwards doth ofttimes bespeak men very ponderous

and deep in their cogitations; also that the matter about which in

their minds they are now concerned, hath taken great hold of

their spirits. The Publican hath now new things, great things,

and long-lived things, to concern himself about: His sins, the

curse, with death, and hell, began now to stare him in the face;

Wherefore it was no time now to let his heart, or his eyes, or his

cogitations wander, but to be fixed, and to be vehemently

applying of himself as a sinner, to the God of heaven for

mercies.

Few know the weight of sin, and how, when the guilt thereof

takes hold of the conscience, it commands homewards all the

faculties of the soul. No man can go out or off now. Now he is

wind-bound, or as Paul says, caught. Now he is made to possess

bitter days, bitter nights, bitter hours, bitter thoughts; nor can he

shift them, for his sin is ever before him. As David said, "For I

acknowledge my transgressions: and my sin is ever before me,"

in mine eye, and sticketh fast in every one of my thoughts. (Psa

51:3)

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

BUT SMOTE UPON HIS BREAST. This was the third and last

of his gestures. He smote upon his breast; to wit, with his hand,

or with his fist. I read of several gestures with the hand and

foot, according to the working and passions of the mind. 'Tis

said Balak smote his hands together, being angry because that

Balaam had blessed and not cursed for him the children of

Israel. (Num 24:10)

God says also, that he had smitten his hands together, at the sins

of the children of Israel. (Eze 22:13) God also bids the prophet

stamp with his feet, and smite with his hand upon his thigh,

upon sundry occasions, and at several enormities, but the

Publican here is said to smite upon his breast. (Chron 6:11,

21:12) And,

1. Smiting upon the breast betokeneth sorrow for something

done, this is an experiment common among men. And indeed,

therefore as I take it, doth our Lord Jesus put him under this

gesture in the act and exercise of his repentance, because it is

that which doth most lively set it forth.

Suppose a man comes to great damage for some folly that he

has wrought, and he be made sorrowful for being and doing

such folly: There is nothing more common than for such a man,

if he may, to walk to and fro in the room where he is, with head

hung down, fetching ever and anon a bitter sigh: and smiting

himself upon the breast in his dejected condition; "But smote

upon his breast, saying, God be merciful to me a sinner."

2. Smiting upon the breast is sometimes a token of indignation

and abhorrence of something thought upon. I read in Luke, that

when Christ was crucified, those spectators that stood to behold

the barbarous usage that he endured at the hands of his enemies,

"smote their breasts and returned." "And all the people that

came together to that sight, beholding the things which were

done, smote their breasts, and returned." (Luke 23:48) Smote

their breasts; that is, in token of indignation against, and

abhorrence of their cruelty, that so grievously used the Son of

God.

Here also we have our Publican smiting upon his breast, in

token of indignation against, and abhorrence of his former life.

And indeed without indignation against, and abhorrence of his

former life, his repentance had not been good. Wherefore the

apostle doth make indignation against sin, and against ourselves

for that, one sign of true repentance (2 Cor 7:11), and his

indignation against sin in general, and against his former life in

particular, was manifested by his smiting upon the breast. Even

as Ephraim's smiting upon the thigh was a sign and token of

his: "Surely," says he, "after that I was turned, I repented; and

after that I was instructed, I smote upon my thigh: I was

ashamed, yea, even confounded, because I did bear the reproach

of my youth." (Jer 31:19) Man when he vehemently dislikes a

thing, is very apt to shew that dislike that to that thing he hath,

by this or another outward gesture: as in putting the branch to

the nose,41 in snuffing or snorting at it (Eze 8:17, Mal 1:13); or

in deriding; or, as some say, in blowing of their noses at it.

(Luke 16:14) But the Publican here chooseth rather to use this

most solemn posture; for smiting upon the breast, seems to

imply a more serious, solemn, grave way or manner of dislike,

than any of those last mentioned do.

3. Smiting upon the breast, seems to intimate a quarrel with the

heart for beguiling, deluding, flattering, seducing, and enticing

of him to sin: For as conviction for sin begets in man, I mean if

it be thorough, a sense of the sore and plague of the heart. So

repentance, if it be right, begets in the man an outcry against

the heart; for as much as by that light, by which repentance

takes occasion, the sinner is made to see, that the heart is the

fountain, and well-spring of sin. "For from within, out of the

heart of men proceed evil thoughts, adulteries, - covetousness,"

&c. (Mark 7:21,22) And hence it is, that commonly young

converts do complain so of their hearts, calling them wicked,

treacherous, deceitful, desperate ones.

Indeed one difference between true and false repentance lieth in

this. The man that truly repents crieth out of his heart; but the

other, as Eve, upon the serpent, or something else. And that the

Publican perceived his heart to be naught I conclude, by his

smiting upon his breast.

4. Smiting upon the breast, seems to intimate one apprehensive

of some new, sudden, strange and amazing thing: As when a

man sees some strange sight in the air, or heareth some sudden

or dismal sound in the clouds: Why, as he is struck into a deep

damp in his mind, so 'tis a wonder if he can keep or hold back

from smiting upon his breast.

Now ofttimes a sight of God and sense of sin, comes to the

sinner like a flash of lightning, not for short continuance, but

for suddenness, and so for surprisal; so that the sinner is struck,

taken and captivated to his own amazement, with what so

unexpectedly is come upon him. It is said of Paul at his

conversion, that when conviction of his bad life took fast hold

of his conscience, he trembled, and was astonished. (Acts 9:6)

And although we read not of any particular circumstance of his

behaviour under his conviction outwardly, yet it is almost

impossibly but he must have some, and those of the most solid

sort. For there is such a sympathy betwixt the soul and the

body, that the one cannot be in distress or comfort, but the other

must partake of, and also signify the same. If it be comfort, then

'tis shewn; If comfort of mind, then by leaping, skipping,

cheerfulness of the countenance, or some other outward gesture.

If it be sorrow or heaviness of spirit, then that is shewed by the

body, in weeping, sighing, groaning, softly-going, shaking of

the head, a lowering countenance, stamping, smiting upon the

thigh or breast as here the Publican did, or somewhat.

We must not therefore look upon these outward actions or

gestures of the Publican, to be empty insignificant things; but to

be such, that in truth did express and shew the temper, frame,

and present complexion of his soul. For Christ, the wisdom of

God, hath mentioned them to that very end, that in and by them,

might be held forth, and that men might see, as in a glass, the

very emblem of a converted, and truly penitent sinner. "He

smote upon his breast."

5. Smiting upon the breast, is sometimes to signify a mixture of

distrust, joined with hope. And indeed in young converts, hope

and distrust, or a degree of despair, do work and answer one

another, as doth the noise of the balance of the watch in the

pocket. Life and death, life and death is always the motion of

the mind then, and this noise continues until faith is stronger

grown, and until the soul is better acquainted with the methods

and ways of God with a sinner. Yea, was but a carnal man in a

convert's heart, and could see, he should discern these two, to

wit, hope and fear, to have a continual motion in the soul:

wrestling and opposing one another, as doth light and darkness,

in striving for the victory.

And hence it is that you find such people so fickle and

uncertain in their spirits; Now on the mount, then in the valleys;

now in the sunshine, then in the shade; now warm, then frozen;

now bonny and blithe, then in a moment pensive and sad; as

thinking of a portion nowhere but in hell. This will cause

smiting on the breast; nor can I imagine that the Publican was

as yet farther than thus far in the Christian's progress, since yet

he was smiting upon his breast.

6. Smiting upon the breast, seems to intimate, that the party so

doing is very apprehensive of some great loss that he has

sustained; either by negligence, carelessness, foolishness, or the

like, and this is the way in which men do lose their souls. Now

to lose a thing, a great thing, the only choice thing that a man

has, negligently, carelessly, foolishly, or the like, why it puts

aggravations into the thoughts of the loss that the man has

sustained; and aggravations in the thoughts of them go out of

the soul, and come in upon a sudden, even as the bailiff, or the

king's sergeant at arms, and at every appearance of them makes

the soul start; and starting, it smites upon the breast.

I might multiply particulars; but to be brief, we have before us a

sensible soul, a sorrowful soul, a penitent soul: one that prays

indeed, that prays sensibly, affectionately, effectually. One that

sees his loss, that fears and trembleth before God in

consideration of it, and one that knows no way, but the right

way, to secure himself from perishing, to wit, by having humble

and hearty recourse to the God of heaven for mercy.

I should now come to speak something by way of use and

application; but before I do that, I will briefly draw up, and

present you with a few conclusions that in my judgment do

naturally flow from the text, therefore in this place I will read

over the text again.

"Two men went up into the temple to pray; the one a Pharisee,

and the other a Publican: The Pharisee stood and prayed thus

with himself, God, I thank thee, that I 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 upon is breast, saying, God be

merciful to me a sinner."

From these words I gather these several conclusions, with these

inferences.

Conclusion First, It doth not always follow, that they that pray

do know God, or love him, or trust in him. This conclusion is

evident by the Pharisee in the text; he prayed, but he knew not

God, he loved not God, he trusted not in God; that is, he knew

him not in his Son, nor so loved, nor trusted in him. He was,

though a praying man, far off from this. Whence it may be

inferred, that those that pray not at all cannot be good, cannot

know, love, or trust in God. For if the star, though it shines, is

not the sun, then surely a clod of dirt cannot be the sun. Why,

a praying man doth as far outstrip a non-praying man, as a star

outstrips a clod of earth. A non-praying man lives like a beast,

nay worse, and with reference to his station, a more sottish life

than he. "The ox knoweth his owner, and the ass his master's

crib: but [this man] Israel doth not know, [but this man] my

people doth not consider." (Isa 1:3) The prayerless man is

therefore of no religion, except he be an Atheist, or an

Epicurean. Therefore the non-praying man is numbered among

the heathens, and among those that know not God, and is

appointed and designed by the sentence of the word to the

fearful wrath of God. (Psa 79:6, Jer 10:25)

Conclusion Second, A second conclusion is, That the man that

prays, if in his prayer he pleads for acceptance, either in whole

or in part, for his own good deeds, is in a miserable state. This

also is gathered from the Pharisee here, he prayed, but in his

prayer he pleaded his own good deeds for acceptance, that is, of

his person, and therefore went down to his house unjustified.

Now to be unjustified is the worst condition that a man can be

in, and he is in this condition that doth thus. The conclusion is

true, forasmuch as the Pharisee mentioned in the parable is not

so spoken of, for the only sake of that sect of men, but to

caution, forewarn, and bid all men take heed, that they by doing

as he, procure not his rejection of God, and be sent away from

his presence unjustified. I do therefore infer from hence, that if

he that pleadeth his own good doing for personal acceptance

with God, be thus miserable; then he that teacheth men so to do,

is much more miserable. We always conclude, that a ring-leader

in an evil way, is more blame-worthy, than those that are led of

him. This falls hard upon the leading Socinians and others, who

teach, that men's works make their person accepted of God.

True, they say, through Christ; but that is brought in as a

blandation,42 merely to delude the simple with, and is an

horrible lie; for we read not in all the word of God, as to

personal justification in the sight of God from the curse, and

that is the question under consideration, that it must be by

man's righteousness, as made prevalent by Christ's, but

contrariwise by his, and his only, without the deeds, works, or

righteousness of the law which is our righteousness. Wherefore

I say, the teachers and leaders of this doctrine have the greater

sin.

Conclusion Third, A third conclusion is. They that use high and

flaunting language in prayer, their simplicity and godly

sincerity is to be questioned, as to the doing of that duty

sincerely. This still flows from our text, the Pharisee greatly

used this; for higher and more flaunting language can hardly be

found, than in the Pharisee's mouth; nor will ascribing to God

by the same mouth laud and praise, help the business at all: For

to be sure, where the effect is base and rotten, the cause cannot

be good.

The Pharisee would hold himself in hand that he was not as

other men, and then gives thanks to God for this: But the

conclusion was most vilely false, and therefore the praise for it

could not but be foolish, vain, and frivolous. Whence I infer,

that if to use such language in prayer is dangerous, then to

affect the use thereof is yet more dangerous: Prayer must be

made with humble hearts, and sensible words, and of that we

have treated before, wherefore high, flaunting, swelling words

of vanity becomes not a sinner's mouth, no, not at any time,

much less when he comes to, and presents himself before God

in that solemn duty of prayer. But, I say, there are some that so

affect the Pharisee's mode, that they cannot be well if in some

sort or other they be not in the practice of it; not knowing what

they say, nor whereof they affirm; but these are greatly addicted

to hypocrisy, and to desire of vain-glory, especially if the sound

of their words be within the reach of other men's ears.

Conclusion Fourth, A fourth conclusion is, that reformation and

amendment, though good, with, and before me, are nothing as

to justification with God. This is manifest by the condition of

our Pharisee; he was a reformed man, a man beyond others for

personal righteousness, yet he went out of the temple from God

unjustified, his works, came to nothing with God. Hence I infer,

that the man that hath nothing to commend him to God of his

own, yet stands as fair before God for justification, and so

acceptance, as any other man in the world.

Conclusion Fifth, A fifth conclusion is, it is the sensible sinner,

the self-bemoaning sinner, the self-judging sinner, the self-

abhorring sinner, and the self-condemning sinner, whose

prayers prevail with God for mercy. Hence I infer, that one

reason why men make so many prayers, and prevail no more

with God, is because their prayers are rather the floatings of

Pharisaical fancies, than the fruits of sound sense of sin, and

sincere desire of enjoying God in mercy, and in the fruits of the

Holy Ghost.

The use and application we must let alone till another time.

FOOTNOTES:

1 The word "merit" was changed for "mercy" after the author's

death.—Ed.

2 "Not he that commendeth himself is approved, but whom the

Lord commendeth." (2 Cor 10:18)

3 "Carry the bell and wear the garland," alluding to our old

English races; the winner being rewarded with a silver bell, and

crowned with a garland: or to the morris dance, in which the

leader carried the garland and danced with bells fixed to his

dress.—Ed.

4 The glorious revolution, conducted by William, Prince of

Orange, afterwards King William the 3rd, took place soon after

Bunyan's decease. It was probably on this account that this

paragraph was omitted from the edition of September, 1688,

and all the subsequent ones to the present time. The popular

opinion, in those times, was, that Dutchman and extortioner

were nearly synonymous.

"We trade wid de Yankey, we deal wid de Scot. And cheaten de

tain and de teither: We cheaten de Jew, aye and better dan dat,

We cheaten well ein aniether." Old Song.

5 "To pole, to peel," to take off the top and branches of a tree,

and then to peel off the bark; terms used to designate violent

oppressions under pretended legal authority. "Which pols and

pils the poor in piteous wise." Fairy Queen. "Pilling and polling

is grown out of request, since plain pilfering came into

fashion." Winwood's Memorials. "They had rather pill straws

than read the scriptures." Dent's Pathway.—Ed.

6 Immediately after the calling of Matthew and of James, our

Lord sat at meat in Levi's [James'] house, and made that

gracious declaration, "I am not come to call the righteous but

sinners to repentance"; compare Matthew 9:10-13, with Mark

2:14-17 and Luke 5:27-32.—Ed.

7 Nearly half this paragraph is omitted from every edition since

1688, probably from a fear lest it should be misinterpreted as

reflecting upon the glorious revolution under William and

Mary.—Ed.

8 This proud beggar shews not his wounds but his worth; not his

rags, but his robes; not his misery, but his stoutheartedness: he

brings in God Almighty as a debtor to him for his services, and

thanks God more that others were bad, than for his own fancied

goodness.—Ryland.

9 The word "criminal," used by Bunyan, has been altered in

modern editions to "ceremonial"; but it was not only

ceremonial but superstitious, and therefore more criminal than

moral.

10 It is singular that our modern Pharisees continue the custom

of fasting twice a week, on Wednesday and Friday. This is not

so monstrous as pretending to do what "God manifest in the

flesh" alone could do—to fast for forty consecutive days.—Ed.

11 God heareth the heart, without the mouth; but never heareth

the mouth acceptably, without the heart. (1 Sam 1:13,15)

Puritan Saying.

12 To such poor deceived souls, our Lord's words are extremely

applicable; "If therefore the light that is in thee be darkness,

how great is that darkness!" If poor blind sinners are, through

the ignorance of their minds, fully persuaded that the

destructive way in which they walk is the road to true

happiness, how dangerous is their error, and how deplorable the

consequences.—Ryland.

13 What home-thrusts are here! The two-edged sword of the

Spirit, wielded by such a man, pierces—divides—lays bare

every refuge of lies to which poor souls vainly fly for succour.

It is a solemn and most important subject. May every reader

have grace given him to weigh his hopes of heaven in the

balances of divine unerring truth.—Ed.

14 Those who plead for mercy, as the reward of their own

righteousness, are guilty of gross absurdity. They may claim to

employ the mercy which they have earned: why plead with the

God of justice for that to which they consider themselves in

justice entitled? God will give to all that to which they are

entitled, without being sued for their earnings.—Ed.

15 "Points and pantables"; quibbles and quirks.

"With periods, points, and tropes, he slurs his crimes; He

robb'd not, but he borrowed from the poor."—Dryden.

"Pantable," from pantoufle, a slipper. To stand upon his

pantables, was a contemptuous mode of speech, to express a

very dishonourable man's "standing upon his honour," which

could so easily be slipped from under him. "What pride is equal

to the pope's in making kings kiss his pantables." Sir E. Sandys.

"He standeth upon his pantables, and regardeth greatly his

reputation." Saker's Character of a Fraudulent Fellow. Bunyan

was peculiarly happy in his use of popular and proverbial

expressions.—Ed.

16 "Meddle nor make," to interfere with matters that do not

concern us.

"I think it no sin, to sleep in a whole skin, So I neither meddle

nor make."—Old Play.

"He that will meddle with all things, may go shoe the goslings."

"I'll neither meddle nor make, said Bill Heaps, when he spill'd

the butter milk." Old Proverbs.—Ed.

17 The accurate knowledge of Bunyan as to the meaning of law

terms is very surprising, and proves him to have been an apt

scholar. A caveat is a caution not to admit a will that may injure

some other party.—Ed.

18 In this country the introduction of earthenware plates has

driven the less cleanly wooden plate, called a trencher, entirely

out of use.—Ed.

19 Sin-sick souls alone seek the Great Physician , and are the

proper subjects of Christ's healing power. Pride and unbelief

bar the door of mercy and grace; and if not subdued by the

blood of the cross, will ruin the soul.—Ryland.

20 "Thou art besides the saddle."

"I have no spur To prick the sides of my intent, but only

Vaulting ambition; which o'erleaps itself, And falls on the

other. - -" Macbeth.

A proud ecclesiastic requested one of his devotees to give him a

leg on mounting his horse, which he did so heartily as to throw

him to the other side of the saddle, and broke his neck.—Ed.

21 "For whosoever shall keep the whole law, and yet offend in

one point, he is guilty of all" (James 2:10).

22 When we had no righteousness of our own to cover us, he put

on us naked beggars that rich robe, the righteousness of Christ.

Though black in ourselves, we are comely in Christ's

comeliness; but we never live upon his righteousness, only as

we see none in ourselves.—Ryland.

23 "Sweeting," an obsolete term for a sweet apple.—Ed.

24 This whole paragraph is omitted from all editions subsequent

to 1688, when the author died. It is the practical illustration of

his whole theory. By their fruit ye shall know them; the fruit

does not make them what they are by nature and sin or by grace

and righteousness. The rebuke of the Saviour, Matthew 15:16,

falls heavily on the man who rejected this paragraph.—Ed.

25 Abel possessed righteousness before his offering, which

influenced him to make this acceptable sacrifice.—Ed.

26 "Then was I most distressed with blasphemies, if I have been

hearing the word, then uncleanness, blasphemies, and despair

would hold me as captive." "I blessed the condition of the dog

and toad, and counted their state far better than this sate of

mine."—Grace Abounding.

27 Many are the devices of Satan to keep souls from Christ. The

world and the flesh are his grand instruments of seduction,

while his temptations and snares drown them in despair. Their

wisdom is to resist manfully by faith in the serpent-bruiser,

Jesus. He will consummate his victories by a glorious triumph

over all the powers of hell and darkness.—Ryland.

28 "A sweeting tree," a sweet apple, and not a crab apple tree.—

Ed.

29 As the disobedience of the first Adam is imputed to all his

natural posterity, and brings death upon all; so the

righteousness of the second Adam is imputed to all his spiritual

progeny, to obtain life for them. As the carnal Adam, lost

original righteousness, derives a corrupt nature to all his

descendants; so the spiritual Adam, by his obedience, conveys a

vital efficacy of grace to us. The same Spirit of holiness which

anointed our Redeemer doth quicken all his race, that as they

have borne the image of the earthly, THEY may henceforth

bear the image of the heavenly Adam.—Ryland.

30 "Debrorous," probably a misprint for "dolorous," sorrowful

or dismal.

"Through many a dark and dreary vale They passed, and many

a region dolorous."—Milton.

31 "Make an O yes," alluding to the form of proclamation at

sessions of the peace—"Oyer," the French for "Hear," now

corrupted to "O yes."—Ed.

32 "Boot," profit or advantage.—Ed.

33 The mercy of God has not only a quick eye to spy out a

penitent, but a swift foot to run and embrace him. What infinite

condescension! God the Father is said to "run, fall on the neck

of, and kiss" the sinner, whom he has by his Spirit inclined to

sue for mercy and peace, which, being obtained, he will

withhold from him no manner of thing that is good.—Ryland.

34 The pillory, to which allusion is here made, was a cruel mode

of punishment, now out of date. In earlier times, the ears were

nailed to the wood, and after an hour's anguish were cut off,

and the nose and cheeks slit; thus were treated Leighton and

other holy men. In later days, the victims were subjected to the

brutality of a mob, and sometimes excited by factious men.

"Tell us who 'tis upon the ridge stands there So full of fault,

and yet so void of fear; And from the paper in his hat Let all

mankind be told for what."—Defoe.

35 "Next," nighest or nearest. This sentence is highly poetical,

as much or more so as any in the writings of the most cultivated

scholars.—Ed.

36 A humbling view of our sinful selves is manifested to the

soul by the Word and Spirit of God. The gospel of Jesus Christ

has all the properties of a great and true light; it has a piercing

power and penetrating virtue; it enters the darkest recesses of

the soul, and detects the errors of men's judgment, as well as

discovers the enormities of their lives.—Ryland.

37 This sentence is peculiarly striking, and is very illustrative of

Bunyan's homely, cutting, faithful phraseology.—Ed.

38 The newly awakened soul, beholding itself in the glass of the

law, is shocked at its own deformity. Sin is truly odious, and an

intolerable burthen. So felt the royal penitent when he cried,

"My flesh trembleth for fear of thee; and I am afraid of thy

judgments." God's indignation at sin must be felt on this side

the grave, in the conscience of the sinner, if ever he hopes to

escape the dreadful punishment of it in the world to come. But

blessed be God, the blood of atonement is a sovereign balsam

for sick and wounded souls, and is abundantly efficacious for

procuring pardon, peace, and reconciliation by the application

of the eternal Spirit.—Ryland.

39 These humbling words, being too rough for ears polite, have

been omitted from all the editions of this book published since

the author's death, except the fifth, 1702.—Ed.

40 A simple-hearted man, at a prayer meeting, used the words,

"Incline our hearts to cast our bread upon the waters, that we

may find it after many days." Upon leaving the prayer meeting,

while crossing a bridge, a youth said to him, "If you were to

throw a loaf into the river, what good would it be even if you

did find it after many days"; to which his elder replied, "Oh, it

is a scripture expression, though I do not know its meaning"!!!

This happened to the editor forty-five years ago, before Sunday

schools and the Tract Society had spread their flood of

scriptural knowledge over the kingdom.—Ed.

41 This is variously interpreted, but may it not mean an ancient

mode of mocking, now called taking a sight?—Ed.

42 "Blandation," a piece of flattery. "They flattered the Bishop

of Ely with this blandation."—Camden.