The Pharisee and the Publican

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.

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 (Gen. xlviii.), to the amazement and wonderment even of the best of men.

“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.”

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.

1.  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.”

2.  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,” “Flee youthful lusts,” “Flee from idolatry;” and, “Little children keep yourselves from idols;” 1 Cor. vi. 18; x. 14; 2 Tim. ii. 22; 1 John v. 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 great executor of justice in his place, be exact in his buying, selling, keeping his promise 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 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.

2.  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, nor adulterer, &c., this will not make 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” (sin and wickedness), he adds, “and follow after righteousness, godliness, faith, love, patience, meekness,” &c.; 1 Tim. vi. 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 learned to do well, Isa. i. 16, 17; that hath cast off the works of darkness, and put on the armour of light.  “Flee youthful lusts (said Paul), but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart;” 2 Tim. ii. 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 this 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 i. 8; ii. 3.  As it is said of Zacharias and Elisabeth his wife, “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless;” Luke i. 5, 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 ceremonial 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 none 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 xvi. 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 xvi. 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 (Matt. v. 28), of which the Pharisee did not take cognizance.

(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 boast, was deficient in his righteousness, though he would fain have shrouded it under the right definition thereof.

(5.)  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 (Exod. xx.), and is so in sum expounded by the Lord Christ himself (Mark xii. 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 doth expound it, saying, “Thou shalt love thy neighbour as thyself;” Mark xii. 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 prayers: 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 command is to require them to do.

The second part of his positive holiness was superstitious; for God had 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, 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, and 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 neither all their ministers, Bibles, and 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.

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 made up 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; as there is an uttering of things before him, especially a giving to him of 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 it is 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,” 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. xiv. 15.  “The Pharisee prayed with himself,” said Christ.  It is at this day wonderfully 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 nobody 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 not a Pharisee do the same now?  Wit and reason, and notion, are not 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 among the Jews, in the time of our Lord and 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 carriage there, one would almost judge them to be angels in heaven.  But such things must be done in hypocrisy, as also the Pharisee’s was.

“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. xiv. 15; but then it must be taken for an understanding spiritually enlightened.  I say, it must be so understood, because the natural understanding, as such, receiveth not the things of God, therefore cannot pray for them; for they to such are foolish things; 1 Cor. ii. 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 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. ii. 10–12.  Now the understanding having, by the Holy Ghost, received conviction of the truth of things, draweth out the heart to cry in prayer to God for them.  Therefore he saith, he would pray with the understanding.

2.  The 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 inflameth 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: “For 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 steadfastly 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 hath no glory in this respect, by reason of the glory that excelleth;” 2 Cor. iii. 7–10.  And the Spirit of God sheweth, at least, some things of that excellent glory of them to the understanding that it enlighteneth; Eph. i. 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, and 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 make know the things that are freely given to us of God;” 1 Cor. ii. 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.  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. xxiii. 23; Luke xi. 42, and follow 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 xviii. 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, and helping 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 had 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;” Psalm xxxvi. 2.  He flattereth himself in his own way, according as his sense and carnal reason dictate 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.

O 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, 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, 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? (saith Paul), No, in nowise;” Rom. iii. 9.  So then he failed in the ground of his thankfulness, and therefore his thankfulness was grounded on 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 he 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—

1.  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 as being righteous,” or “that they were” so, “and despised others,” ver. 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.

2.  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; and even unto this day (said Paul) the vail remaineth “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. iii. 14, 15.  And this is the reason 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 boast of God, and trusted to himself that he was righteous; 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 it is said when the heart “shall turn to him, the vail shall be taken away;” 2 Cor. iii. 16.

3.  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 that justified himself before God; and what was the cause of his so justifying 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.

1.  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.  O! 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 touchstone 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” (Luke xvi. 15) “is abomination in the sight of God.”  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 twofold worse the children of hell than they were before, and than their teachers were, Matth. xxiii. 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.

2.  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.  What a strange delusion, to trust to the spider’s web, and to think that a few, or 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 are not washed from their filthiness.”  This text can be so fitly applied to none as the Pharisee, and to those that tread in the Pharisee’s steps, and that are swallowed up with his conceits, and with the glory of their own righteousness.