The Pharisee And The Publican Part 4

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 G.o.d, thou speakest now to G.o.d, and therefore in justice and honesty thou shouldst make mention of his righteousness, not of thine; of his righteousness, and of his only.

I am sure Abraham, of whom thou sayst 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 G.o.d; yea, he was called G.o.d's friend, and yet would not glory before him; but humbleth himself, was afraid, and trembled in himself, when he stood before him acknowledging of himself to be but dust and ashes; Gen. xviii. 27, 30, 22; Rom. iv. 1, 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 G.o.d hath eyes of flesh, or that he seeth as man sees? Are 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 has 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 G.o.d'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 G.o.d. For the fruit, alas! what is the fruit of the tree, or what are the streams of the fountain? Thy fountain is defiled; yea, a defiler, and so that which maketh the whole self, with thy works, unclean in G.o.d's sight.

But, Pharisee, how comes it to pa.s.s that the poor Publican is now so much a mote in thine eye, that thou canst not forbear, but must accuse him before the judgment-seat of G.o.d--for in that thou sayst, 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 superst.i.tious? I dare say, the poor wretch has neither meddled nor made with thee in these matters.

But what aileth thee, Pharisee? Doth the poor Publican stand to vex thee? Doth he touch thee with his 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 G.o.d'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! sayst 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 G.o.d 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 for his life before G.o.d. 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 while you stand before G.o.d.

But, Pharisee, the righteous man is a merciful man, and while he standeth praying, he forgiveth; yea, and also crieth to G.o.d that he will forgive him too; Mark xi. 25, 26; Acts vii. 60. Hitherto then thou hast shewed none of the fruits of thy righteousness. Pharisee, righteousness would teach thee to love this Publican, but thou shewest that thou hatest him. Love covereth the mult.i.tude of sins; but hatred and unfaithfulness revealeth secrets.

Pharisee, thou shouldst have remembered this thy brother in this his day of adversity, and shouldst have shewed that thou hadst compa.s.sion on thy brother in this his deplorable condition; but thou, like the proud, the cruel, and the arrogant man, hast taken thy neighbour at the advantage, and that when he is even between the straits, and standing upon the pinnacle of difficulty, betwixt the heavens and the h.e.l.ls, and hast done what thou couldst, 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 d.a.m.nable and implacable, than to follow, or take a man while he is asking of mercy at G.o.d's hands, and to put in a caveat 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." The scholars of righteousness do not do 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 of 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;" John v. 45; Psalm x.x.xv. 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 him out that is called "the dragon;" for he it is that accuseth the poor sinners before G.o.d? Zech. iii.; Rev. xii.

"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 G.o.d of heaven; for what pet.i.tion is there in all thy prayer, that gives the least intimation that thou hast the knowledge of G.o.d or thyself? Nay, what pet.i.tion 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 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. xxiii.

Pharisee, these 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 G.o.d, a saviour, a deliverer, of thy filthy righteousness, dost make it appear, that thou dost not love thy G.o.d; 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 G.o.d, sinneth against G.o.d.

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 G.o.d; for thou hast robbed G.o.d 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 G.o.d his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness;" Psalm lii. 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 mightst find acceptance with G.o.d?

All this, what does it argue, I say, but thy diffidence of G.o.d? and that thou countest salvation safer in thine own righteousness than in the righteousness of G.o.d? 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 G.o.d? And is this to keep the first table; yea, the first branch of that table, which saith, "Thou shalt love the Lord thy G.o.d?" for thy thus doing cannot stand with love to G.o.d?

How can that man say, I love G.o.d, who from his very heart shrinketh to trust in him? Or, how can that man say, I would glorify G.o.d, 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 an 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 the dinner that he had made?

Why, Pharisee, this is the very case; thou hast been called to a banquet, even to the banquet of G.o.d's grace, and thou hast been disposed to go; but behold, thou hast 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 on his table thy mouldy crusts in the presence of the angels, and of this poor Publican; yea, and hast vauntingly said upon the whole, "G.o.d, I thank thee, I am not as other men are." I am no such needy man; Luke xviii. 11. "I am no extortioner, nor unjust, nor 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; Luke xviii.

12. 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 contemnest G.o.d, thou countest him insufficient or unfaithful; that is, either one that has 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 thy 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 G.o.d, because they are sins against the commandments of G.o.d: 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 G.o.d: and herein stands thy condition; thou hast not, thou sayst, thou hast not done injury to thy neighbour; but what of that, if thou hast reproached thy maker?

Pharisee, I will a.s.sure thee, thou art beside the saddle; thy state is not good, thy righteousness is so far off from doing any good, that it maketh thee to be a greater sinner, because it signifieth more immediately against the mercy, the love, the grace, and goodness of G.o.d, than the sins of other sinners, as to degree, do.

And as they are more odious and abominable in the sight of G.o.d (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 G.o.d, 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 G.o.d; Rom. x. 3. It is far more easy to persuade a poor wretch, whose life is debauched, and sins are written in his forehead, to submit to the righteousness of G.o.d (that is, to the righteousness that is of G.o.d's providing and giving), than it is to persuade a self-righteous man to do it; for the profane is sooner convinced of the necessity of righteousness to save him, as that he has none of his own, and accepteth of, and submitteth himself to the help and salvation that is in the righteousness and obedience of another.

And upon this account it is that Christ saith the publicans and harlots enter into the kingdom of heaven before the scribes and Pharisees; Matt. xxi. 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 shroudeth 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 would kill the man that so slighteth and disdaineth his goodly righteousness; but Christ, and the true gospel-teacher still go on, and condemn all his righteousness as menstruous rags, as an abomination to G.o.d, 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 G.o.d for life, much less to be made my friend, my advocate, my mediator and spokesman, when I stand betwixt heaven and h.e.l.l; Isa. lxiv. 6; Luke xvi. 15; Phil. iii. 6-8, to plead for me that I might be saved.

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 men, yet with and before the G.o.d of heaven. Sinful, I say it is, and abominable, both in itself, and also in its effects.

1. 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 his coming short was not his sin: Cursed is every one that doth not, and that continueth not to do all things written in the law; Deut. xxvii.

26; Gal. iii. 10.

2. It is sinful; because it is wrought by sinful flesh; for all legal righteousness is a work of the flesh; Rom. iv. 1, &c.; Phil.

iii. 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 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, 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 G.o.d, that which is good in his sight.

If any shall think that I pinch too hard, because I call man's righteousness which is of the law, of the righteous law of G.o.d, flesh, let them consider that which follows: to wit, That though man by sin is said "to be dead in sin and trespa.s.ses," 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 any thing that may please his G.o.d.

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 G.o.d's way, but his own; not by faith in Christ, but by the law of Moses. See Rom. ix. 16, 31; x. 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 own salvation. But it is a d.a.m.nable error to say, that he hath will and power to pursue it, and that in G.o.d'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 G.o.d (of the gospel); for they are foolishness to him; neither can he know them, because they are spiritually discerned."

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 to eternal life; 1 Cor. ii. 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 G.o.d.

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, denying to be acquaint with those that once were his companions, saying, "I am not even as this Publican."

To turn therefore 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 d.a.m.nation, is common among men: for they, and they only, are the right men, "who worship G.o.d 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. iv.

29); for they minister no occasion unto men to have confidence in them towards G.o.d: 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. iii. 3, 4; and then he repeats a twofold privilege that he had by the flesh.

1. That he was one of the seed of Abraham, and of the tribe of Benjamin, an Hebrew of the Hebrews, &c.

2. 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 G.o.d, and "touching the righteousness which is of the law, blameless," Phil. iii. 3, 5, 6.

But I say still, there is nothing but flesh; fleshly privileges and fleshly righteousness, and so, consequently, a fleshly confidence, and trust for heaven. This is manifest; when the man had his eyes enlightened, he counted all 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 G.o.d by faith.

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 gra.s.s, and all the glory of it as the flower of the field;" and the flesh, and the glory of that being as weak as the gra.s.s, which to-day is, and to-morrow 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 G.o.dly-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 G.o.dly man's righteousness is wrought by the Spirit and faith of Christ, but the unG.o.dly man's righteousness is of the flesh, and of the law. Yet I say, this G.o.dly man is afraid to stand by his righteousness before the tribunal of G.o.d, as is manifest in these following particulars.

1. He sees sin in his righteousness; for so the prophet intimates, when he saith, "All our righteousnesses are as filthy rags" (Isa.

lxiv.); 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 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 G.o.dly 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 chastis.e.m.e.nt or hardships he can; yea, though he also get his spirit and soul hoisted up to the highest peg or pin of sanct.i.ty and holy contemplation, and so his l.u.s.ts 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 speckled and spotted, filthy and menstruous.