the pharisee and the publican-第5章

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；　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。

So　again；　〃There　is　a　way〃　（a　way　to　heaven）　〃which　seemeth　right　to　a　man；　but　the　end　thereof　are　the　ways　of　death；〃　Prov。　xxx。　12；　xiv。　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。　xiii。　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。　　Thus　the　poor；　blind；　naked；　hypocritica