the pharisee and the publican-第3章

按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！


all　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　by　their　brethren；　and　（as　I　have　also　hinted　before）　it　is　no　marvel　that　they　were；　for　a　treacherous　brother　is　worse　than　an　open　enemy；　Psalm　lv。　12；　13；　for；　if　to　be　debauched　in　an　open　and　common　transgression　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；　all　this　they　did；　as　both　John　insinuates；　and　Zaccheus　confesses。

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。　　It　is　true；　you　find　him　here　in　the　temple　at　prayer；　not　because　he　retained；　in　his　apostacy；　conscience　of　the　true　religion；　but　God　had　awakened　him；　shewed　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　good　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　reputed　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　met　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。

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。

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。

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　wan