ADiscourseUponthePhariseeandthePublican

byJohnBunyan

Whereinseveralgreatandweightythingsarehandled:as,thenatureofprayer,andofobediencetothelaw,

withhowitobligesChristians,andwhereinitconsists.Whereinisalsoshewed,theequallydeplorableconditionofthePharisee,

orhypocriticalandself-righteousman;andofthePublican,orsinnerthatlivesinsin,

andinopenviolationoftheDivinelaws.TogetherwiththewayandmethodofGod's

FREE-GRACEinpardoningpenitentsinners;

provingthatHejustifiesthembyimputingChrist'srighteousnesstothem.

TableofContents

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TotheReader

ADISCOURSEUPONTHEPHARISEEANDPUBLICAN

THEPHARISEE'SPRAYER

THEREARESEVERALTHINGSFLOWFROMTHISPRAYEROFTHEPHARISEE,THATAREWORTHOUROBSERVATION

MAN'S RIGHTEOUSNESS REJECTED, AND THE IMPUTEDRIGHTEOUSNESS OF CHRIST ALONE TO BE RELIED ON FORJUSTIFICATION

THEPUBLICAN'SPRAYER

"ANDTHEPUBLICANSTANDINGAFAROFF,WOULDNOTLIFTUPSOMUCHASHISEYESUNTOHEAVEN."

ADVERTISEMENTBYTHEEDITOR

This important treatise unvails, in few but telling words, the nature ofprayer,aboutwhichmankindhasmademostawfulmistakes.Multitudesconceivethattheheart-searchingGodcanbeinfluencedandpropitiatedbyeloquentwordsandformsofprayer;whilstthefew,whoaretaughtbytheHolySpirit,feelandknowthattheardentdesire,theaspirations,thefervent wishes of themind, can alone be accepted by the Eternal; andeventhenonlythroughthemeritsoftheRedeemer.

The first edition appeared in 1635, and it soon became a very popularbook. The use and application announced at the end do not appear tohave been published, unless the author meant one of his laterproductions toanswer thatpurpose.The twelftheditionhasnodateonthe title page; to it is added Bunyan's last Sermon, and his dyingsayings,–"Licensed,Sept. 10th, 1688";but thisannouncementhadbeenprobably continued from some earlier edition. The number of cheapreprints of this little volume may account, in some measure, for theamazing errors which crept in and deformed the book; for with theexceptionof"GraceAbounding,""ThePilgrim,"and"TheHolyWar,"fewbookshavebeensocarelesslyanddisgracefullyprinted.FormorethanacenturyBunyanhasbeenrepresentedassaying,"HowdidGoddealwithsinnersbeforehisrighteousnesswasactuallyinbeing."Infact,noreadercanconceivethemutilatedstateinwhichthisvaluabletreatisehasbeen

published, unless by actual comparison with those printed before theauthor's decease. Some considerable omissions, doubtless, arose frompoliticalcauses.Bunyandiedveryshortlybefore thegloriousrevolutionin1688,–andindrawingafaithfulportraitofapublicanortaxgatherer,hesupposedthecountrytobeconqueredbya foreignpower. "Would itnotbeaninsufferablething?yea,didnotthatmandeservehangingtentimesover,thatshould,beingaDutchman,fallinwithaFrenchinvader,and farmathishands, those cruel andgrievous taxations,whichhe, inbarbarous wise, should at his conquest lay upon them; and exact andforcethemtobepaidwithanover,andaboveofwhatisappointed."Hegoes on to argue, that if this would be a severe trial at the hand of aforeigner,howmuchmoreoppressivewould it appear if exercisedby afellowcountryman.

"Ifthesethingsareintolerable,whatshallwethinkofsuchmenasshalljointoallthiscompliancewithaforeignprince,torobthechurchofGod?yea, thatshallbecomeaman inpowerunder them, towringoutof thehand of a brother, his estate; yea, his bread and livelihood." Theseparagraphs, and much more, were omitted, probably, from a fear ofgivingoffencetothenewgovernment,and,untilthepresentedition,theyhadnotbeenrestored. InBunyan's time,severeandawfulpersecutionsfelluponthechurchofGodinEngland,andhemusthavefelttheutmostcompassion, mingled with deep abhorrence, for those emissaries ofSatan, the Informers, who plundered mercilessly all who refusedobedience to theorderof commonprayer.Thesemen, aidedby fanaticjustices and clergymen, reduced many pious families to the severestsufferings,while thousands fled to thewilds ofAmerica for that refugeamongmencalledsavages,whichwasdeniedthembytheirmuchmoresavage countrymen. It is distressing to read the narrative, published in1670,ofthoseproceedingsinBedford,whileBunyanwasaninmateinitsjail.Theporters,chargedtoassistincarryingoffthepeople'sgoods,ranaway,saying,that"theywouldbehanged,drawn,andquartered,beforetheywouldassist in thatwork"; twoof themwere sent to gaol for thusrefusingtoaidinthissevereenforcementofimpiouslaws.

This populous town "was so thin of people that it looked more like acountry village than a corporation; and the shops being generally shut

down,itseemedlikeaplacevisitedwiththepest,whereusuallyiswrittenuponthedoor–Lord,havemercyuponus."WheninthepresenceofthejusticetheofficerstookallhisgoodsfromThomasArthur,heappealedtothe humane feelings of the magistrate on behalf of his children,–"Sir,shallmy children starve," towhichhe replied, "yes, your children shallstarve." All these bitter sufferings were inflicted for worshipping Godaccording to the directions of his holyword. Canwewonder then thatBunyan uses hard words. He felt that state hierarchies were anti-christian; their fruit declared that those who supported them by suchcrueltieswerealiensandenemiestothechurchofChrist.

Asatheologicaltreatise,thisofthePhariseeandPublicanisinvaluable.Itisclearandperfectly intelligible toeverycandidandprayerful inquirer.Whenourauthorisprovingtheimpossibilityofasinner'srecommendinghimselftothedivinefavourbyanyimperfectgoodworksofhisown,hedrawsavividpicture.Alordinviteshisfriendstoasumptuousbanquet,theprovisionisbountifulandinrichabundance,whensomeofthegueststakeafewmouldycrustsoutoftheirpocketsandlaythemontheirplates,lesttheprincehadnotprovidedasufficientrepastforhisfriends;"wouldit not be a high affront to, a great contempt of, and a distrust in, thegoodnessoftheLord."Weareboundtoproducegoodworksasafruitoffaith–a proof of love to him that hath redeemed us, but not torecommendustohis favour.Thepictureofsucha feastdrawnbyJohnBunyan must make upon every reader a deep, a lasting, an indelibleimpression.

Howbitterandhowtrueistheirony,whenthePhariseeisrepresentedassaying,"Icametothyfeastoutofcivility,butforthydaintiesIneedthemnot,Ihaveenoughofmyown;Ithanktheeforthykindness,butIamnotas those that stand inneedof thyprovisions,nor yet as thisPublican."Andhowexcellentis thereasoningandtheChristianphilosophyof thatparagraphwhichwas suppressed afterBunyan'sdeath.The language isboldandstriking,butitexhibitstheunvarnishedtruth;aninwardchangeof nature is the only cause of good and acceptable works–good or evilactionsarebuttheevidencesofourstatebygraceorbynature–theydonotworkthatchangeorproducethatstate.Itisasoul-humblingviewofourstateofdeathbysin,oroflifebytherighteousnessandobedienceof

Christ. Bunyan's train of reasoning on Romans 5 is worthy of ourprofoundconsideration,–"WhenwewereenemieswewerereconciledtoGodbythedeathofhisSon."What isasinfulmaninhimself,or inhisapproachtoGod,butasstubblefullydryinthepresenceofaconsumingfire,unlessheiswashedandcleansedbytheatoningsacrificeofJesus.

May the glorified spirit of Bunyan rejoice among the angels of heaven,oversoulsconvertedbytheinstrumentalityofthissolemnandsearchingtreatise.

GEORGEOFFOR.

TOTHEREADER

CourteousReader,

I have made bold once again to present thee with some of mymeditations;andtheyarenowaboutthePHARISEEandthePUBLICAN:Twomeninwhoseconditionthewholeworldiscomprehended,bothastotheirstatenow,andconditionatthejudgment.

Wherefore inreadingthis littlebookthoumustneedsreadthyself. Idonotsaythoumustunderstandthycondition;foritisthegiftofGodmustmaketheedothat.Howbeit,ifGodwillblessittothee,itmaybeameanstobringtheetoseewhosesteps thouart treading,andsoatwhoseendthouartliketoarrive.

Andletmebegthisatthyhand,nowthouartabouttoread;reservethyjudgment or sentence as to me, until thou hast passed through thediscourse.

Justificationistreatedofhere,andthewayformentobesaved.

I have also O PUBLICAN here, as my skill hath served me, for thyencouragement, set before thee the Pharisee and the Publican in theircolours, and shewed thee, that though the Publican seemed to be farbehind,yetinrunninghegottheprizefromtheloftyPharisee.Isay,ArtthouaPharisee?HereisaPhariseeforthee!ArtthouaPublican?HereisaPublicanforthee!

GodgivetheethePublican'sheart,ifthouartinthePublican'ssins,thatthoumayestpartakewiththePublican,ofmercy.–Sowisheththyfriend.

JOHNBUNYAN.

ADISCOURSEUPONTHEPHARISEEANDPUBLICAN.

"TWO MEN WENT UP INTO THE TEMPLE TO PRAY; THE ONE APHARISEE,ANDTHEOTHERAPUBLICAN:THEPHARISEESTOODANDPRAYEDTHUSWITHHIMSELF,GOD,ITHANKTHEE,THATIAM NOT AS OTHER MEN ARE, EXTORTIONERS, UNJUST,ADULTERERS,OREVENASTHISPUBLICAN.IFASTTWICEINTHEWEEK, I GIVE TITHES OF ALL THAT I POSSESS. AND THEPUBLICAN,STANDINGAFAROFF,WOULDNOTLIFTUPSOMUCHAS HIS EYES UNTO HEAVEN, BUT SMOTE UPON HIS BREAST,SAYING,GODBEMERCIFULTOMEASINNER."LUKE18:10-13.

Inthebeginningofthischapteryoureadofthereasonoftheparableoftheunjustjudgeandthepoorwidow;namely,toencouragementopray.HespakeaparabletoTHISEND,thatmenoughtalwaystoprayandnotto faint.Andamostsweetparable for thatpurpose it is:For if throughimportunity,apoorwidow-womanmayprevailwithanunjustjudge;andsoconsequentlywithanunmercifulandhard-heartedtyrant;howmuchmore shall the poor, afflicted, distressed, and tempted people of God,prevailwith,andobtainmercyatthehandsofaloving,justandmercifulGod?Theunjust judgewouldnothearken to,norregard, thecryof thepoorwidowforawhile:"Butafterwardhesaidwithinhimself,ThoughIfearnotGod,norregardman;yetbecausethiswidowtroublethme,Iwillavenge her, lest by her continual coming she weary me." Hark, saithChrist, "what theunjust judge saith.AndshallnotGodavengehisownelect,whichcrydayandnightuntohim?"Itellyou,thathewillavengethemspeedily.

Thisisthereforeaverycomfortableparabletosuchofthesaints,thatareunderhardusagesbyreasonofevilmen,theirmight,andtyranny.Forbyitwe are taught to believe and expect, thatGod, though for awhile heseemethnottoregard,yetwill,induetimeandseason,ariseandsetsuchinsafetyfromthemthatpuffatthem.(Psa12:5)

LetthegoodChristianprayalways;lethimprayandnotfaintatseemingdelays; for if thewidowby importunityprevailedwith theunjust judge,how much more shall he with his heavenly Father. "I tell you, [saysChrist,]thathewillavengethemspeedily."

But now, forasmuch as this parable reacheth not (so directly) the poorpublican in the text, therefore our Lord begins again, and adds to thatanother parable, this parable, which I have chosen formy text. By thewhich he designeth two things: First, The conviction of the proud andself-conceitedPharisee.Secondly,Theraisingupandhealingofthecastdown and dejected Publican. And observe it, as by the first parable hechiefly designeth the relief of those that are under the hand of crueltyrants:Sobythishedesigneththereliefofthosethatlieundertheloadandburdenofaguiltyanddisquietedconscience.

This therefore isaparablethat is fullofsingularcomfort tosuchof thesinnersintheworld,thatarecloggedwithguilt,andasenseofsin;andthat lieunder the apprehensionsof, and that aredriven toGodby, thesenseofthejudgment,thatforsinisdueuntothem.

Inmyhandlingofthistext,Ishallhaverespecttothesethings.

First,TothePERSONSinthetext.

Secondly,TotheCONDITIONofthepersonsinthetext.

Thirdly,TotheCONCLUSIONthatChristmakesuponthemboth.

First,ForthePERSONS.Theywere,asyousee,faronefromanotherintheirownapprehensionofthemselves;onegood,theotherbad;butyetinthejudgmentofthelaw,bothalike,boththesame,bothsinners;fortheybothstoodinneedofmerit.[1]True,thefirstmentioneddidnotseeit,astheotherpoorsinnerdid;butthatalterethnotthecase.Hethatisinthejudgment of the law a sinner, is in the judgment of the law for sincondemned,thoughinhisownjudgmenthebeneversorighteous.

Menmust not be judged, or justified, according towhat themselves dothink,butaccording to theverdict and sentence that comethoutof the

mouthofGodaboutthem.[2]NowthesentenceofGodis,"Theyareallundersin--Thereisnonerighteous,no,notone"(Rom3):'Tisnomatterthen what the Pharisee did think of himself, God by his word hathproclaimedhimasinner.Asinner,byreasonoforiginalsin.Asinnerbyreasonofactualtransgression.Personallytherefore,withreferencetothetrue nature of their state, they bothwere sinners, and both by the lawundercondemnation.True, thePublican's leprosywasoutward;but thePharisee'sleprosywasinward:hisheart,hissoul,hisspirit,wasasfoul,and had as much the plague of sin, as had the other in his life orconversation.

Secondly,AstotheirCONDITION.Idonotmeanbycondition,somuchahabitofmind,asthestatethattheyhadeachofthemputthemselvesintobythatmind.Theone,saysthetext,wasaPharisee,theotheraPublican.APharisee:Thatis,onethathathchosentohimselfsuchacourseoflife.APublican:Thatis,onethathathchosentohimselfsuchacourseoflife.These terms thereforeshew, thediverscoursesof life that theyhadputthemselves into. The Pharisee, as he thought, had put himself into aconditionforheavenandglory;butthePublicanwasforthisworld,andhislusts.WhereforewhenthePhariseestandsinthetemple,heboastethofhimselfandgoodcondition;butcondemneththePublican,andbitterlyinveighethagainsthim.But,asIsaid,theirpersonalstatebythelaw,wasnot at all changed. The Pharisee made himself never the better; thePublican also abode in his place. Indeed the Publican is here found torecant, and repent of his condition; of the condition that he had puthimself into; and the Pharisee to boast of his: But the Publican'srepentance was not of himself, but of God; who can also, yea, andsometimes it is evident (Acts9),hedothmakePhariseesalso repentofthatconditionthattheyhavechosentobeinthemselves.(Phil3:3-8)ThePharisee, therefore in commendingofhimself,makeshimselfnever thebetter.ThePublicanalso,incondemningofhimself,makeshimselfneverthe worse. Nay, contrariwise, the Pharisee by commending of himselfmakes himself much the worse (verse 14). And the Publican, bycondemningofhimself,makeshimselfmuchthebetter."Itellyou,[saysChrist]Thismanwentdowntohishousejustifiedratherthantheother:Foreveryonethatexaltethhimselfshallbeabased;andhethathumblethhimselfshallbeexalted."

But, I say, as tomen's commending of themselves, yea, though othersshould commend them also, that availeth, to Godward, nothing at all."Fornot he that commendethhimself is approved, butwhom theLordcommendeth." So then, men in "measuring themselves by themselves,and comparing themselves among themselves, are not wise." (2 Cor10:18,12)

NowthiswasthewayofthePharisee,Iamnot,saithhe,asothermen;Iamnoextortioner,norunjust,noadulterer,noryetasthisPublican.

TWOMENWENTUPINTOTHETEMPLETOPRAY.Andtheytwo,asIsaid,asoppositeonetotheother,asanytwomenthateverwentthithertopray.Oneofthemwasoverrighteous,andtheotherwickedovermuch.Some would have thought, had they not by the word of Christ beenotherwise described, that they had been both of the same religion; fortheybothwentupintothetempletopray;yea,bothtopray,andthatatthesametime,asiftheydiditbyappointment,byagreement,buttherewasnosuchthing.TheonewasaPharisee, theotheraPublican; forsosaith the after words: And therefore persons as opposite as light anddarkness, as fire and water; I mean as to their apprehensions one ofanother. The Pharisee could not abide the Publican, nor could thePublican brook the Pharisee, and yet both went up into the temple topray.Itisstrangetosee,andyetitisseen,thatmencrossintheirminds,cross in theirprinciples, cross in theirapprehensions;yea,andcross intheirprayerstoo,shouldyetmeettogetherinthetempletopray.

TWOMEN,Mennotofthemiddlesort,asaforeisshewed;buttwo,andthem too, picked out of the best andworst thatwas: as shall nowbe alittlemorelargelyhandled.Twomen,aPhariseeandaPublican.

TobeaPhariseewasinthosedayscountedhonourableforreligion,andforholinessoflife.APhariseewasamanofesteemandreputeamongtheJews,thoughitisatermofreproachwithus.ElsePaulwouldnotashedid,andatsuchatimeashedidit,havesaid,"Menandbrethren,IamaPharisee, thesonofaPharisee." (Acts23:6,Phil3:5)Fornowhestooduponhispurgationandjustification,especiallyitappearssobytheplacefirstnamed.Andfarbeitfromanytothink,thatPaulwouldmakeuseofa 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 ismanifest;becausewhentheyarebytheword,bywayofdiscrimination,madementionof,theyarerankedwiththemostvileandbase.Thereforetheyarejoinedwithsinners."Heeatethanddrinkethwithpublicansandsinners"; and with harlots. "The publicans and the harlots go into thekingdomofGod."Yea,whenourLordChristwouldhave the rebelliousprofessor stigmatized topurpose,he saith: "Lethimbeunto theeasanheathenman,andapublican."

We therefore can make no judgment of men upon the outwardappearanceofthem.Whowouldhavethought,butthatthePhariseehadbeen a goodman, for hewas righteous; for he prayed. Andwho couldhave thought, that the other had been a good man? For he was aPublican:Aman, by goodmen, andbadmen, joinedwith theworst ofmen,towit,withsinners,harlots,heathens.

ThePhariseewasasectarian; thePublicanwasanofficer.ThePhariseeevenbecause hewas a sectarian,was had themore in esteem; and thePublican because he was an officer, was had themore in reproach. Tospeakalittletoboththese.

ThePhariseewasasectarian,onethatdeviated,thatturnedasideinhisworshippingfromthewayofGod,bothinmatterandmannerofworship;forsuchanoneIcountasectarian.Thatheturnedasidefromthematter,which is the rule ofworship, towit, thewrittenword, it is evident; forChrist saith, That they rejected the commandments of God, andmadethemofnoeffect, thattheymightkeeptheirowntraditions.(Mark7:9-14) That they turned aside also as to their manner of worship, andbecamesectariansthere,iswithnolessauthorityasserted;For"alltheirworkstheydofortobeseenofmen."(Acts26:5,Matt23:5)

Now thisbeingnoneof theorderorordinanceofChrist, andyetbeingchoseby,andstucktoofthesesortofmen,andalsomadeasingularandnecessarypartofworship,becameasect,orbottomforthesehypocriticalfactious men to adhere unto, and to make of others, disciples tothemselves.Andthattheymightbeadmired,andrenderedvenerableby

the simple people to their fellows, they loved to go in long robes; theylovedtopray inmarkets,and in thecornersof thestreets; theyshewedgreat zeal for the small things of the law, but had only greatwords forthings that were substantial. "Theymake broad their phylacteries, andenlargethebordersoftheirgarments."(Matt23:5)

When I say the Pharisee was a sectarian, I do not mean that everysectarian isaPharisee.Therewas the sectof theHerodians,andof theAlexandrians,oftheSadducees,withmanyothers;buttobeaPharisee,wastobeofthestraitestsect:AfterthemoststraitestsectofourreligionIlived aPharisee; that therefore of all the sects,was themost strait andstrict.Therefore,saithheinanotherplace,Iwas"taughtaccordingtotheperfectmannerofthelawofthefathers."(Acts22:3,26:4-6)Andagain,"Touching the law a Pharisee." (Phil 3:5) The Pharisees therefore didcarrythebell,[3]anddidwearthegarlandforreligion;forheout-did,hewentbeyondallothersectariansinhisday.Hewasthestrictest,hewasthemostzealous; thereforeChrist inhismakingof thisparable,wavethallothersectstheninbeing,andpitchethuponthePhariseeasthemanmostmeet,bywhoserejectionhemightshewforth,anddemonstratetherichesofhismercyinitsextensiontosinners:"Twomenwentupintothetemple to pray, the one a Pharisee." The one such a braveman as youhaveheard.

The PUBLICAN also went up thither to pray. The Publican, I told youbefore,wasanofficer.AnofficerthatservedtheRomansandthemselvestoo;fortheRomansatthattimewerepossessorsofthelandofJewry,thelotof Israel's inheritance,and theEmperorTiberiusCaesarplacedoverthatlandfourgovernors,towit,Pilate,Herod,Philip,andLysanias(Luke3:1);allthesewereGentiles,heathens,infidels;andthePublicanswereasortofinferiormen,towhomwasletouttofarm,andsomenthatwereemployedbythesetogatherupthetaxesandcustoms,thattheheathenshadlaidupontheJewstobepaidtotheemperor.(Luke2:1,3:12,13)

But they were a generation of men that were very injurious in theexecutionof their office.Theywould exact anddemandmore thanwasdue of the people; yea, and if their demands were denied, they wouldfalsely accuse those that so denied them to the governor, and by falseaccusation obtain the money of the people, and so wickedly enrich

themselves.(Luke3:13,19:2,8)ThiswasthereforegrievoustotheJews,whoalwayscountedthemselvesafreepeople,andcouldneverabidetobeinbondagetoany.Andthiswassomethingofthereason,thattheywereso generally, by all the Jews, counted so vile and base, and reckonedamongtheworstofmen,evenasourinformersandbumbailiffsarewithusatthisday.

Butthatwhichheightenedthespiritofthepeopleagainstthem,andthatmade themsoodiousand filthy in theireyes,was for that, at least so Ithink, these Publicanswere not, as the other officers, aliens, heathens,andGentiles,butmenoftheirownnation,Jews,andsothebrethrenofthosethattheysoabused.HadtheybeenGentiles,ithadnotbeentobewonderedat; that theyabused,accusedandby falseaccusationspeeledandwasted thepeople; for that cannotbutbe expectedat thehandsofaliensandstrangers.

ThePublicanthenwasaJew,akindofarenegadeJew,thatthroughthelove that he had to unjust gains, fell off in his affections from hisbrethren,adheredtotheRomans,andbecameakindofservanttothemagainst their brethren, farming the heathenish taxations at the hand ofstrangers,andexactingof themupon theirbrethrenwithmuchcruelty,falsehood, and extortion. And hence, as I said, it was, that to be aPublican,wastobesoodiousathing,sovileasinner,andsogrievousamanintheeyesof theJews.Andwould itnotbeaninsufferablething?Yea,didnotthatmandeservehangingtentimesover,thatshould,beingaDutchman,fallinwithaFrenchinvader,andtakeplaceorfarmathishands, those cruel and grievous taxations, which he in barbarous wiseshould at his conquest lay upon them; and exact and force them to bepaidhimwithanoverandaboveofwhat isappointed.[4]Whythiswasthe Publican, hewas a Jew, and so should have abodewith them, andhave been content to share with his brethren in their calamities; butcontrarytonature,tolaw,toreligion,reason,andhonesty,hefellinwiththeheathen,andtooktheadvantageoftheirtyranny,topole,topeel,[5]torobandimpoverishhisbrethren.

ButforproofthatthePublicanwasaJew.

1.Theyare,eventhen,whencomparedwith,yetdistinguishedfromthe

heathen;LethimbetotheeasanheathenmanandaPublican(Matt18),which twoterms, I think,mustnotherebeapplied tooneandtheself-sameman,as if theheathenwasaPublican,or thePublicanaheathen,buttomenoftwodistinctnations;asthatPublicanandHarlot, istobeunderstoodofsinnersofbothsexes.ThePublicanisnotanharlot,forheis a man, &c. and such a man as has been described before. So byPublicans and Sinners, is meant Publicans, and such sinners as theGentileswere;orsuchas,bythetext,thePublicanisdistinguishedfrom:WherethePhariseesaithhewasnotanextortioner,unjust,adulterer,oreven as this Publican.Nor can he byHeathenMan, intend the person,andbythetermPublican,theofficeorplaceoftheheathenman;butbyPublicanismeanttherenegadeJew,insuchaplace,&c.asisyetfurthermanifestbythatwhichfollows.For,

2. Those Publicans, even every one of them that by name are madementionofintheNewTestament,havesuchnamesputuponthem;yea,andother circumstances thereuntoannexed, asdothdemonstrate themtobeJews.Irememberthenamesofnomorebutthree,towit,Matthew,Levi,andZaccheus,andtheywereallJews.

(1.)MatthewwasaJew,andthesameMatthewwasaPublican;yea,andalsoafterwardanapostle.HewasaJew,andwrotehisgospelinHebrew;Hewasanapostle,andisthereforefoundamongthetwelve.Thathewasa Publican too, is as evident by his own words: For thoughMark andLukeintheirmentioningofhisnameandapostleship,doforbeartocallhimaPublican. (Mar3:18,Luke6:15)Yetwhen thisMatthewcomes tospeakofhimself,hecallshimselfMatthewthePublican(Matt10:3),forIcount this the self-sameMatthew thatMarkandLukemakethmentionof,becauseIfindnootherMatthewamongtheapostlesbuthe:MatthewthePublican,Matthewthemansodeepinapostasy,Matthewthemanofthat ill fame among his brethren. Love in Mark and Luke, when theycountedhimamongtheapostles,didcoverwithsilencethishisPublicanstate;anditismeetforPetertocallPaulhisbelovedbrother,whenPaulhimself shall call himself the chief of sinners; but faithfulness to theworld,andadesiretobeabased,thatChristthereby,andgracebyhim,might be advanced, made Matthew, in his evangelical writings, callhimselfby thenameofMatthew thePublican.Norhashe lost thereby;

forChrist again to exalt him, ashehath alsodoneby the apostlePaul,hathset,byhisspecialprovidence,thetestimonythatthisMatthewhathgivenofhisbirth,life,death,doctrine,andmiracles,inthefrontofalltheNewTestament.

(2.) The next Publican that I find by the testament of Christ, madementionofbyname,isLevi,anotheroftheapostlesofJesusChrist.ThisLevialso,bytheHolyGhostinholywrit,iscalledbythenameofJames.NotJamesthebrotherofJohn,forZebedeewashisfather;butJamestheson ofAlpheus.Now I take this Levi also to be another thanMatthew;first, because Matthew is not called the son of Alpheus; and becauseMatthew andLevi, or James the son ofAlpheus, are distinctly countedwhere the names of the apostles are mentioned (Matt 10:3), for twodistinctpersons:AndthatthisLevi,orJamestheapostlewasaPublican,aswastheapostleMatthew,whomwementionedbefore, isevident; forbothMarkandLukedocounthimsuch.First,Marksaith,Christ foundhimwhenhecalledhim,ashealsofoundMatthew,sittingatthereceiptofcustom;yea,Lukewordsitthus:"Hewentforth,andsawapublican,namedLevi,sittingatthereceiptofcustom:andhesaiduntohim,Followme."(Mark2:14,Luke5:27)

Now that this Levi, or James the son of Alpheus,was a Jew, his namedothwellmakemanifest.Besides,hadtherebeenamongtheapostlesanymoreGentilessaveSimontheCanaanite;orifthisLeviJameshadbeen[one] here, I think the Holy Ghost would, to distinguish him, haveincludedhim in the samediscriminating character as he did the other,whenhecalledhimSimontheCanaanite.(Matt10:4)

Matthew, therefore, and Levi or James, were both Publicans, and, as Ithink, called both at the same time;[6] were both Publican-Jews, andmadebygracetheapostlesofJesusChrist.

(3.) The next Publican that I find by name, made mention of in thetestamentofChrist,isoneZaccheus.AndhewasachiefPublican;yea,forought I know, themaster of them all. "Therewas aman, [saith Luke,]namedZaccheus,whichwasthechiefamongthePublicans,andhewasrich."(Luke19:2)Thisman,Christsaith,wasasonofAbraham,thatis,as other Jews were; for he spake that to stop the mouths of their

Pharisaicalcavillations.Besides,thePublicanshewedhimselftobesuchanone,whenunderasuppositionofwronginganyman,hehasrespecttotheJewishlawofrestoringfour-fold.(Exo22:1,2Sam12:6)

ItisfurthermanifestthathewasaJew,becauseChristputshimamongthelost;towit,amongthelostsheepofthehouseofIsrael(Luke19:8-10,Matt15:24),forZaccheuswasonethatmightproperlybesaidtobelost,and that in theJewsaccount:Lost I say, and thatnotonly in themostcommonsense,byreasonoftransgressionagainstthelaw,butforthathewasanapostateJew;notwithreferencetoheathenishreligion,butastoheathenish, cruel, and barbarous actions; and therefore he was, as theother,byhisbrethrencountedasbadasheathens,Gentiles,andharlots.But salvation is come to this house, saith Christ, and thatnotwithstandinghisPublicanpractices,forasmuchashealsoisthesonofAbraham.

3.Again,Christ by the parable of the lost sheep, dothplainly intimate,thatthePublicanwasaJew."ThendrewnearuntohimallthePublicansand sinners for tohearhim.And thePhariseesandScribesmurmured,saying,Thismanreceivethsinners,andeatethwiththem."(Luke15:1,2)

But by what answer doth Christ repel their objections?Why, he saith,"Whatmanofyou,havinganhundredsheep,ifheloseoneofthem,dothnotleavetheninetyandnineinthewilderness,andgoafterthatwhichislostuntilhefindit?"Dothhenothere,bythelostsheep,meanthepoorPublican?Plentyofwhom,whilehepreachedthissermon,werethere,asobjectsof thePharisees"scorn;butof thepityandcompassionofJesusChrist!hedidwithoutdoubtmeanthem.For,pray,whatwas the flock,andwhoChrist'ssheepunderthelaw,butthehouseandpeopleofIsrael?(Exo34:30,31)Sothen,whocouldbethelostsheepofthehouseofIsrael,but such as was Matthew, James, Zaccheus, and their companions intheir,andsuchliketransgressions.

4.Besides,hadnotthePublicanbeenoftheJews,howeasyhaditbeenforthePhariseestohaveobjected,thatanimpertinencywascouchedinthatmostexcellentparableofthelostsheep?Theymighthavesaid,Weare offended, because thou receivest the Publicans, and thou forvindicationofthypractice,propoundestaparableoflostsheep;butthey

are the sinners of thehouseof Israel, and thePublicans are aliens andGentiles.Isay,Howeasilymighttheythushaveobjected?Buttheyknewfullwell,thattheparablewaspertinent,forthatthePublicanswereoftheJews, and not of the aliens. Yea, had they not been Jews, it cannot, itmustnotbethought,thatChrist,insum,shouldcallthemso;andyethediddoso,whenhecalledthemlostsheep.

NowthatthesePublicanswereJews,whatfollows,butthatforthistheywereagreatdealthemoreabominatedoftheirbrethren.And,asIhavealso hinted before, it is nomarvel though theywere; for a treacherousbrother is worse than an open enemy. (Psa 55:12,13) For, if to bedebauchedinopenandcommontransgressionsisodious,howodiousisitforabrothertobeso?Forabrotherinnatureandreligiontobeso?Isayagain,ifthesethingsareintolerable,whatshallwethinkofsuchmen,asshalljointoallthiscompliancewithaforeignprincetorobthechurchofGod?Yea,thatshallbecomeatenant,anofficer,amaninpowerunderthem, toexact, force,andwringoutof thehandofabrotherhisestate;yea,hisbreadand livelihood.Add toall this,What shallwe say tohimthatshalldoforanenemyagainstabrotherinawayofinjuryandwrong,morethaninstrictnessoflawtheywerecommandedbythatsameenemytodo?Andyet all this theydid, asbothJohn insinuates, andZaccheusconfesses.[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 oftransgressingbyhimself;onethatcouldnotbesufficientlycondemnedbytheJews,nor coupledwith a viler thanhimself. 'Tis true, you findhimhere in the temple at prayer; not because he retained in his apostasy,conscienceof the true religion,butGodhadawakenedhim, shewnhimhissin,andbestoweduponhimthegraceofrepentance,bywhichhewasnotonlyfetchedbacktothetemple,andprayer,buttohisGod,andtothesalvationofhissoul.

ThePharisee,then,wasamanofanothercomplexion,andstoodastohisownthoughtsofhimself;yea,andinthethoughtsofothersalso,uponthehighest andbetter groundby far.ThePublicanwas anotorious sinner;thePhariseewasanotoriousrighteousman.ThePublicanwasasinnerout of the ordinary way of sinning; and the Pharisee was a man for

righteousnessinasingularwayalso.ThePublicanpursuedhisvillanies,and thePharisee pursuedhis righteousness; and yet they bothmeet inthetempletopray.Yea,thePhariseestuckto,andboastedinthelawofGod;butthePublicandidforsakeit,andhardenedhisheartagainsthiswayandpeople.

Thusdiverseweretheyintheirappearances;thePharisee,verygood;thePublican, very bad. But as to the law ofGod,which looked upon themwithreferencetothestateoftheirspirits,andthenatureoftheiractions,bythattheywerebothfoundsinners;thePublicananopenoutsideone,andthePhariseea filthy insideone.This isevident,becausethebestofthemwasrejected,andtheworstofthemwasreceivedtomercy.Mercystandeth not at the Publican's badness, nor is it enamoured with thePharisee'sgoodness:Itsufferethnotthelawtotakeplaceonboth,thoughitfindeththembothinsin,butgraciouslyembraceththemostunworthy,and leaveth the best to shift for himself. And good reason that bothshould be dealt with after this manner; to wit, that the word of graceshould be justified upon the soul of the penitent, and that the othershouldstandorfalltothat,whichhehadchosentobehismaster.

Therearethreethingsthatfollowuponthisdiscourse.

[Conclusion.]1.ThattherighteousnessofmanisnotofanyesteemwithGod,astoJustification.Itispassedbyasathingofnaughtiness,athingnotworththetakingnoticeof.Therewasnotsomuchasnoticetakenofthe Pharisee's person, or prayer, because he came into the templemantledupinhisowngoodthings.

[Conclusion.]2.ThatthemanthathasnothingtocommendhimtoGod,buthisowngooddoings,shallneverbeinfavourwithhim.Thisalsoisevident fromthe text:ThePhariseehadhisownrighteousness,buthadnothing else to commend him to God; and therefore could not by thatobtain favourwithGod,butabodestill a rejectedone,and ina stateofcondemnation.

[Conclusion.]3.Wherefore,thoughweareboundbythelawofcharitytojudgeofmen,accordingas inappearance theypresent themselvesuntous:yetwithal,towit,thoughwedosojudge,wemustleaveroomforthe

judgmentofGod.Mercymay receivehim thatwehavedoomed tohell,andjusticemaytakeholdonhim,whomwehavejudgedtobeboundupinthebundleof life.Andboththesethingsareapparentbythepersonsunderconsideration.

We, like Joseph, are for setting ofManassehbeforeEphraim; butGod,likeJacob,putshishandsacross,andlayshisrighthandupontheworstman's head, and his left hand upon the best, to the amazement andwondermentevenofthebestofmen.(Gen48:14)

THEPHARISEE'SPRAYER

Twomenwentup into the temple topray; the one aPharisee, and theotheraPublican.ThePhariseestoodandprayedthuswithhimself,God,Ithank thee, that I am not as other men are, extortioners, unjust,adulterers,orevenasthisPublican.Ifasttwiceintheweek,IgivetithesofallthatIpossess."[8]

Inthesewordsmanythingsareworththenoting.As,

FIRST. THE PHARISEE'S DEFINITION OF RIGHTEOUSNESS; thewhichstandethintwothings:1.Innegatives.2.Inpositives.

Innegatives; towit,whatamanthat is righteousmustnotbe: Iamnoextortioner,nounjustman,noadulterer,noryetasthisPublican.

Inpositives;towit,whatamanthat isrighteousmustbe:I fasttwiceaweek,IgivetithesofallthatIpossess,&c.

Thatrighteousnessstandethinnegativeandpositiveholinessistrue;butthat thePharisee'sdefinition is,notwithstanding, false,willbemanifestbyandby.But Iwill first treatof righteousness in thegeneral,becausethetextleadethmetoit.

Firstthen,AManthatisrighteous,musthavenegativeholiness;thatis,hemustnotliveinactualtransgressions:Hemustnotbeanextortioner,

unjust,anadulterer,or,asthePublicanwas.Andthistheapostleintends,whenhesaith,"Flee fornication(2Tim2:22), fleealsoyouthful lusts(1Cor 6:18), flee from idolatry" (1 Cor 10:14), and "Little children, keepyourselves from idols." (1 John 5:21) For it is a vain thing to talk ofrighteousness, and that ourselves are righteous, when every observershall find us in actual transgression. Yea, though a man shall mix hiswantofnegativeholiness,withsomegoodactions,thatwillnotmakehima righteousman. As suppose, aman that is a swearer, a drunkard, anadulterer,orthelike,should,notwithstandingthis,beopenhandedtothepoor,beagreaterexecutorofjusticeinhisplace,beexactinhisbuying,selling,keeptouchwithhispromiseandwithhisfriend,orthelike.Thesethings,yea,manymoresuch,cannotmakehimarighteousman;forthebeginningof righteousness isyetwanting inhim,which is thisnegativeholiness: For except a man shall leave off to do evil he cannot be arighteous man. Negative holiness is therefore of absolute necessity tomakeone inone'sselfarighteousman.This thereforecondemnsthem,thatcountitsufficientifamanhavesomeactionsthatinthemselves,andbyvirtueofthecommandaregood,tomakehimarighteousman,thoughnegative holiness is wanting. This is as saying to the wicked, Thou artrighteous,andapervertingoftherightwayoftheLord.Negativeholinessthereforemustbeinamanbeforehecanbeaccountedrighteous.

Second.Asnegativeholinessisrequiredtodeclareonearighteousman;so also positive holiness must be joined therewith, or the man isunrighteousstill.For it isnotwhataman isnot,butwhatamandoes,thatdeclareshimarighteousman.Supposeamanbenothief,noliar,nounjustman;or, as thePharisee saith,no extortioner,no adulterer,&c.,this will not make him a righteous man. But there must be joined tothese,holyandgoodactions,beforehecanbedeclaredarighteousman.Wherefore, as the apostle, when he pressed the Christians torighteousness, did put them first upon negative holiness, so he joineththeretoanexhortationtopositiveholiness;knowing,thatwherepositiveholiness iswanting,all thenegativeholiness in thewholeworldcannotdeclareamanarighteousman.Whenthereforehehadsaid,"Butthou,Oman of God, flee these things," (sins and wickedness) he adds, "andfollowafterrighteousness,godliness, faith, love,patience,meekness."(1Tim6:11)HereTimothyisexhortedtonegativeholiness,whenheisbid

tofleesin.Herealsoheisexhortedtopositiveholiness,whenheisbidtofollow after righteousness, &c., for righteousness can neither stand innegative nor positive holiness, as severed one from another. Thatmanthen,andthatmanonly,is,astoactionsarighteousman,thathathleftofftodoevil,andhathlearnttodowell(Isa1:16,17),thathathcastofftheworks of darkness, and put on the armour of light. Flee also youthfullusts, (said Paul,) but follow righteousness, faith, charity, peace, withthemthatcallontheLordoutofapureheart.(2Tim2:22)

The Pharisee therefore, as to the general description of righteousness,made his definition right; but as to his person and personalrighteousness,hemadehisdefinitionwrong.Idonotmean,hedefinedhis own righteousness wrong; but I mean, his definition of truerighteousness,whichstandethinnegativeandpositiveholiness,hemadeto stoop to justify his own righteousness, and therein he played thehypocrite in his prayer: For although it is true righteousness, thatstandeth in negative and positive holiness; yet that is not truerighteousness,thatstandethbutinsomepiecesandraggedremnantsofnegative and positive righteousness. If then the Pharisee would in hisdefinitionofpersonalrighteousness,haveprovedhisownrighteousnessto be good, he must have proved, that both his negative and positiveholiness had been universal: to wit, that he had left off to act in anywickedness, and that he had given up himself to the duty enjoined ineverycommandment.Forsotherighteousmanisdescribed(Job1:8),Asit is also said of Zacharias and Elizabeth his wife, "they were bothrighteousbeforeGod,walkinginallthecommandmentsandordinancesof the Lord blameless." (Luke 1:6) Here the perfection, that is, theuniversalityof theirnegativeholiness is implied,andtheuniversalityoftheir positive holiness is expressed: They walked in all thecommandmentsoftheLord;butthattheycouldnotdo,iftheyhadlivedinanyunrighteousthingorway.Theywalkedinallblamelessly,thatis,sincerely with upright hearts. The Pharisee's righteousness therefore,evenbyhisownimplieddefinitionofrighteousness,wasnotgood,as ismanifestthesetwoways.

1.Hisnegativeholinesswasnotuniversal.

2.Hispositiveholinesswasrathercriminal[9]thanmoral.

1.Hisnegativeholinesswasnotuniversal.Hesaithindeed,hewasnotanextortioner,norunjust,noadulterer,noryetasthisPublican:butnowofthese expressions apart, nor all, if put together, do prove him to beperfectastonegativeholiness;thatis,theydonotprovehim,shoulditbegranted, that he was as holy with this kind of holiness, as himself ofhimself had testified. For, (1.)What though he was no extortioner, hemightyetbeacovetousman.(Luke16:14)

(2.) What though, as to dealing, he was not unjust to others, yet hewantedhonestytodojusticetohisownsoul.(Luke16:15)

(3.)What, thoughhewas free fromtheactofadultery,hemightyetbemade guilty by an adulterous eye, against which the Pharisee did notwatch,ofwhichthePhariseedidnottakecognizance.(Matt5:28)

(4.)What,thoughhewasnotlikethePublican,yethewaslike,yea,wasadownright hypocrite; he wanted in those things wherein he boastedhimself, sincerity; but without sincerity no action can be good, oraccountedofGodasrighteous.ThePharisee therefore,notwithstandinghisboasts,wasdeficientinhisrighteousness,thoughhewouldfainhaveshroudeditundertherightdefinitionthereof.

2. Nor doth his positive holiness help him at all, forasmuch as it isgrounded mostly, if not altogether, in ceremonial holiness. Nay, I willrecollect myself, it was grounded partly in ceremonial, and partly insuperstitiousholiness,iftherebesuchathingassuperstitiousholinessintheworld,thispayingoftitheswasceremonial,suchascameinandwentout with the typical priesthood. But what is that to positive holiness,when it was but a small pittance by the by. Had the Pharisee arguedplainlyandhonestly;Imean,hadhesodealtwiththatlaw,bywhichnowhe sought to be justified, he should have brought forth positiverighteousnessinmorals,andshouldhavesaidandprovedittoo,that,ashewasnowickedmanwith reference to the act ofwickedness, hewasindeeda righteousman inactsofmoral virtues.He should, I say,haveproved himself a true lover ofGod, no superstitious one, but a sincereworshipperofhim;forthisiscontainedinthefirsttable(Exo20),andissoinsumexpoundedbytheLordChristhimself.(Mark12:30)Heshould

also in the next place have proved himself truly kind, compassionate,liberal,andfullofloveandcharitytohisneighbour;forthatisthesumofthe second table, asourLordalsodoth expound it, saying, "Thou shaltlovethyneighbourasthyself."(Mark12:31)

True,hesays,hedidthemnohurt;butdidhedothemgood?Todonohurtisonething;andtodogood,isanother;anditispossibleforamantodoneitherhurtnorgoodtohisneighbour.Whatthen,Ishearighteousmanbecausehehathdonehimnohurt?Noverily;unless,tohispower,hehathalsodonehimgood.

ItisthereforeaveryfallaciousanddeceitfularguingofthePharisee,thustospeakbeforeGodinhisprayer:Iamrighteous,becauseIhavenothurtmyneighbour, and because I have acted in ceremonial duties.Norwillthathelphimatalltosay,hegaveTITHESofallthathepossessed.Ithadbeen more modest to say, that he had paid them; for they, beingcommanded,wereaduedebt;norcouldtheygobeforeGodforafreegift,because by the commandment they were made a payment; but proudmenandhypocrites,lovesotoworditbothwithGodandman,asatleasttoimply,thattheyaremoreforwardtodo,thanGod'scommandmentistorequirethemtodo.

Thesecondpartofhispositiveholinesswassuperstitious; forGodhathappointednosuchsetfasts,neithermorenorless,butjusttwiceaweek:Ifast twice a week. Ay, but who did command thee to do so;[10]commanded to fastwhen occasion required if thouwast, but that thoushouldest have any occasion to do so as thou doest, other than by thybeingputuponitbyasuperstitiousanderroneousconscience,dothnot,nor canst thou make to appear. This part therefore of this positiverighteousness, was positive superstition, an abuse of God's law, and agratification of thy own erroneous conscience.Hitherto therefore, thouartdefectiveinthysoseeminglybraveandgloriousrighteousness.

YetthisletmesayincommendationofthePharisee:InmyconsciencehewasbetterthanmanyofourEnglishChristians;formanyofthemaresofarofffrombeingatallpartakersofpositiverighteousness,thatalltheirministers, bibles, good books, good sermons, nor yet God's judgments,canpersuadethemtobecomesomuchasnegativelyholy,thatis,toleave

offevil.

SECOND.–The second thing that I take notice of in this prayer of thePharisee, is,HISMANNEROFDELIVERY, as he stood praying in thetemple."God,Ithankthee[saidhe]thatIamnotasothermenare."Heseemedtobeatthistime,inmorethananordinaryframe,whilenowhestood in the presence of the divine majesty: for a prayer made up ofpraise,isaprayerofthehighestorder,andismostlikethewayofthemthatarenowinastatebeyondprayer.Praiseistheworkofheaven;butwe see here, that an hypocrite may get into that vein, even while anhypocrite,andwhileonearthbelow.NordoIthinkthatthisprayerofhiswas a premeditated stinted form, but a prayer extempore, made on asudden,accordingtowhathefelt,thought,orunderstoodofhimself.

Here therefore, we may see, that even prayer, as well as other acts ofreligious worship, may be performed in great hypocrisy; although, Ithink,thattoperformprayerinhypocrisy,isoneofthemostdaringsinsthatarecommittedbythesonsofmen.Forbyprayer,aboveallduties,isourmostdirect, and immediatepersonalapproach into thepresenceofGod:andasthereisanutteringofthingsbeforehim,especiallyagivingofhimthanksforthingsreceived,orabegging,thatsuchandsuchthingsmightbebestoweduponme.Butnowtodothesethingsinhypocrisy,and'tis easy to do them so, when we go up into the temple to pray, mustneedsbeintolerablewickedness,anditarguethinfinitepatienceinGod,thatheshould letsuchasdoso,arisealive fromtheirknees,or thatheshouldsufferthemtogoawayfromtheplacewheretheystand,withoutsome token ormark of his wrath upon them. I also observe, That thisextempore prayer of the Pharisee, was performed by himself, or in thestrengthofhisownnaturalparts;forsothetextimplieth,"ThePharisee,"saiththetext,"stoodandprayedthuswithhimself,"withhimself,orbyhimself,andmaysignify,eitherthathespokesoftly,orthathemadethisprayer by reason of his natural parts. "Iwill praywith the Spirit," saidPaul.(1Cor14:15)ThePhariseeprayedwithhimself,saidChrist.Itisatthisdaywonderfulcommon,formentoprayextemporealso.Topraybyabook,byapremeditatedsetform,isnowoutoffashion.Heiscountedno body now, that cannot at any time, at a minute's warning, make aprayerofhalfanhourlong.

Iamnotagainstextemporeprayer,forIbelieveittobethebestkindofpraying;but yet I am jealous, that there are a greatmany suchprayersmade,especiallyinpulpitsandpublicmeetings,withoutthebreathingoftheHolyGhostinthem:ForifaPhariseeofoldcoulddoso,WhymaynotaPhariseedothesamenow?Wit,andreason,andnotionisnowscreweduptoaverygreatheight;nordomenwantwords,orfancies,orpride,tomakethemdothisthing.Greatistheformalityofreligionthisday,andlittlethepowerthereof.Nowwherethereisagreatformandlittlepower,andsuchtherewasalsoamongtheJews,inthetimeofourSaviourJesusChrist, there men are most strangely under the temptation to behypocrites;fornothingdothsoproperlyanddirectlyopposehypocrisy,asthe power and glory of the things we profess. And so on the contrary,nothingisagreatertemptationtohypocrisy,thanaformofknowledgeofthingswithoutthesavourthereof.Norcanmuchofthepowerandsavourofthethingsofthegospelbeseenatthisdayuponprofessors,Ispeaknotnowofall,iftheirnotionsandconversationsbecomparedtogether.Howproud,howcovetous,howliketheworldingarbandguise,inwordsandactions,aremostof thegreatprofessorsof thisourday!Butwhentheycometodivineworship,especiallytopray,bytheirwordsandcarriagesthere, one would almost judge them to be angels in heaven. But suchthingsmustbedoneinhypocrisy,asalsothePharisee'swere.

ThePhariseestoodandprayedTHUSWITHHIMSELF.

And, in that it is said, "heprayedwithhimself"; itmay signify, thathewent in his prayer no further than his sense and reason, feeling andcarnalapprehensionswent.True,Christianprayerofttimes leavessenseand reason, feeling, and carnal apprehensions behind it, and it goethforth with faith, hope, and desires to know what at present we areignorant of, and that unto which our sense, feeling, reason, &c., arestrangers. The apostle indeed doth say, "I will pray with theunderstanding" (1 Cor 14:15), but then it must be taken for anunderstanding spiritually enlightened. I say, itmust be so understood,because the natural understanding, properly as such, receiveth not thethingsof theSpirit ofGodwhenoffered, and therefore cannotpray forthem;fortheytosuch,arefoolishthings.(1Cor2:14)

Nowa spiritually enlightenedunderstandingmaybeofficious inprayer

theseways.

1.AsithasreceivedconvictionofthetruthofthebeingofthethingsthatareoftheSpiritofGod;Fortoreceiveconvictionofthetruthandbeingofsuch things, comes from the Spirit ofGod, not from the law, sense, orreason. (1 Cor 2:10-12) Now the understanding having, by the HolyGhost, received conviction of the truth of the being of such things,draweth out the heart to cry in prayer to God for them. Therefore hesaith,hewouldpraywiththeunderstanding.

2.Aspirituallyenlightenedunderstanding,hathalsoreceivedbytheHolyGhost,convictionoftheexcellencyandgloryofthethingsthatareoftheSpiritofGod,andsoenflameththeheartwithmoreferventdesiresinthisdutyofprayer;forthereisasupernaturalexcellencyinthethingsthatareof the Spirit; "But if the ministration of death, [to which the Phariseeadhered] written and engraven in stones, was glorious, so that thechildren of Israel could not stedfastly behold the face ofMoses for thegloryofhiscountenance;whichglorywastobedoneaway:HowshallnottheministrationoftheSpiritberatherglorious.Foriftheministrationofcondemnation be glory, much more doth the ministration ofrighteousnessexceedinglory.Foreventhatwhichwasmadeglorioushadnogloryinthisrespect,byreasonoftheglorythatexcelleth."(2Cor3:7-10)AndtheSpiritofGodsheweth,atbest,somethingsofthatexcellentgloryofthemtotheunderstandingthatitenlighteneth.(Eph1:17-19)

3.The spiritually enlightenedunderstandinghathalso thereby receivedknowledge, that these excellent supernatural things of the Spirit, aregiven by covenant in Christ to those that loveGod, that are beloved ofhim."Nowwehavereceived,[saysPaul]nottheSpiritoftheworld,[thatthePhariseehad]buttheSpiritwhichisofGod,thatwemightknowthethings that are freely given to us of God." (1 Cor 2:12) And thisknowledge, that the thingsof theSpiritofGodare freelygiven tousofGod,putsyetagreateredge,morevigour,andyetfurtherconfidenceintothehearttoaskforwhatisminebygift,byafreegiftofGodinhisSon.[11]But all these things the poor Phariseewas an utter stranger to; heknew not the Spirit, nor the things of the Spirit, and therefore mustneglect faith, judgment, and the love of God (Matt 23:23, Luke 11:42),andfollowhimself,andhimselfonly,astohissense,feeling,reason,and

carnalimaginationinprayer.

Hestoodandprayed thusWITHHIMSELF.Heprayed thus, talking tohimself;forsoalsoitmay,Ithink,beunderstood.Itissaidoftheunjustjudge,"hesaidwithinhimself,ThoughIfearnotGod,norregardman,"&c. (Luke 18:4)That is,he said it tohimself. So thePharisee is said topray with himself. God and the Pharisee were not together, there wasonlythePhariseeandhimself.PaulknewnotwhattoprayforwithouttheHolyGhostjoinedhimselfwithhim,spakewithhimandhelpedhimwithgroansunutterable.ButthePhariseehadnoneedofthat,itwasenoughthatHEandHIMSELFweretogetheratthiswork;forhethoughtwithoutdoubtingthatheandhimselftogethercoulddo.HowmanytimeshaveIheardancientmen,andancientwomen,atit,withthemselves,whenallalone insomeprivateroom,or insomesolitarypath;and in theirchat,they have been sometimes reasoning, sometimes chiding, sometimespleading,sometimespraying,andsometimessinging;butyetallhasbeendonebythemselveswhenallalone:Butyetsodone,asonethathasnotseen them,mustneedshave concluded, that theywere talking, singing,and praying with company, when all that they said, they did it withthemselves,andhadneitherauditornorregarder.

SothePhariseewasatitwithhimself,heandhimselfperformed,atthistime,thedutyofprayer.NowIobserve,thatusuallywhenmendospeakto,orwiththemselves,theygreatlystrivetopleasethemselves:Thereforeitissaid,thereisaman,That"flatterethhimselfinhisowneyes,untilhisiniquity be found to behateful." (Psa 36:2)He flatterethhimself inhisownway,accordingashissenseandcarnalreasondictatestohim;andhemightdoitaswellinprayer,asinanyotherway.Somemenwillsohearsermons, and apply them that they may please themselves: And somemenwillpray,butwillrefusesuchwordsandthoughtsinprayeraswillnotpleasethemselves.

Oh, how many men speak all that they speak in prayer, rather tothemselves,ortotheirauditory,thantoGodthatdwellethinheaven!Andthis I take to be the manner, I mean something of the manner of thePharisee'spraying. Indeed,hemadementionofGod,asalsoothersdo;butheprayedwithhimself tohimself, inhisownspirit,andtohisownpleasing, as the matter of his prayer doth manifest. For was it not

pleasanttothishypocrite,thinkyou,tospeakthuswellofhimselfatthistime? doubtless itwas. Also children and fools are of the same temperwithhypocritesastothis;theyalsolovewithoutground,asthePharisee,to flatter themselves in their own eyes. But not he that commendethhimselfisapproved.

God, I thank thee, that Iamnotasothermenare,extortioners,unjust,adulterers,orevenasthisPublican,&c.

Thushebeginshisprayer;anditis,aswashintedbefore,aprayerofthehighest strain.For tomake aprayer all of thanksgiving, and tourge inthat prayer, the cause of that thanksgiving, is the highest manner ofpraying,andseemstobedoneinthestrongestfaith,&c.,inthegreatestsense of things. And such was the Pharisee's prayer, only he wantedsubstantialgroundforhisthanksgiving;towit,hewantedproofofthathesaid,"hewasnotasothermenwere,"excepthehadmeant,ashedidnot,thathewasevenof theworstsortofmen:Foreventhebestofmenbynature, and the worst, are all alike. "What, then? are we better thanthey?" said Paul, "No, in nowise." (Rom3:9) So then, he failed in thegroundofhisthankfulness,andthereforehisthankfulnesswasgroundedonanuntruth,andsobecamefeigned,andself-flattering,andcouldnotbeacceptablewiththeGodofheaven.

Besides, in thishighprayer of thePharisee, he fathered thatuponGodwhich he could by nomeans own; towit, that his being so good as hethoughthimselftobe,wasthroughdistinguishingloveandfavourofGod,"God, I thank thee, that I amnot as othermenare." I thank thee, thatthouhastmademebetterthanothers.Ithanktheethatmyconditionissogood,andthatIamsofaradvancedabovemyneighbour.

THEREARESEVERALTHINGSFLOWFROMTHISPRAYEROFTHEPHARISEE,THATAREWORTHOUROBSERVATION.

As,

First,ThatthePhariseesandhypocrites,donotlovetocountthemselvessinners, when they stand before God. They choose rather to commendthemselvesbeforehimforvirtuousandholypersons,sometimessaying,and oftener thinking, that they aremore righteous than others. Yea, itseems by the word, to be natural, hereditary, and so common forhypocrites to trust to themselves that they are righteous, and then tocondemnothers; this is the foundationuponwhich this veryparable isbuilt:"Hespakethisparable,[saithLuke]untocertainwhichtrustedinthemselvesthattheywererighteous";orthattheywereso,"anddespisedothers."(verse9)

I say, hypocrites lovenot to thinkof their sins,when they stand in thepresenceofGod;butrathertomusterup,andtopresenthimwiththeirseveralgooddeeds,andtoventureastandingorfallingbythem.

Second,ThiscarriageofthePhariseebeforeGodinformsus,thatmoralvirtues,andthegroundofthem,whichisthelaw,iftrustedto,blindsthemind of man, that he cannot for them perceive the way to happiness.WhileMoses isread,andhis law,andtherighteousness thereof trustedto,thevailisupontheirheart."Foruntilthisday,[saidPaul]remaineththe same vail untaken away in the reading of the old testament,whichvailisdoneawayinChrist.Butevenuntothisday,whenMosesisread,thevailisupontheirheart."(2Cor3:14,15)Andthisisthereasonthatsomanymoralmen, that are adornedwith civil andmoral righteousness,areyetsoignorantofthemselves,andthewayoflifebyChrist.

Thelawofworks,andtherighteousnessoftheflesh,whichis

therighteousnessofthelaw,blindstheirminds,shutsuptheireyes,andcauseth them tomiss of the righteousness that they are sohotly in thepursuitof.Theirmindswereblinded,saiththetext:Whoseminds?Whythosethatadheredto,thatstoodby,andthatsoughtrighteousnessofthelaw.Now,

ThePhariseewassuchanone,herestedinthelaw,hemadehisboastsof

God,andtrustedtohimselfthathewasrighteous;Andallthisproceededof that blindness and ignorance that the law had possessed his mindwithal; for it isnotgranted to the lawtobe theministrationof lifeandlight,buttobetheministrationofdeath,whenitspeaks;andofdarkness,whentrustedunto,thattheSonofGodmighthavethepre-eminenceinallthings:Therefore'tissaid,"Whentheheartshallturntohim,thevailshallbetakenaway."(2Cor3:16)

Third,Wemayseebythisprayer,thestrengthofvainconfidence;itwillemboldenamantostandinaliebeforeGod;itwillemboldenamantotrusttohimselfandtowhathehathdone;yea,topleadhisowngoodnessinsteadofGod'smercybeforehim.ForthePhariseewasnotonlyamanthat justified himself beforemen, but one that justified himself beforeGod.Andwhatwasthecauseofhisso justifyingofhimselfbeforeGod;butthatvainconfidencethathehadinhimselfandhisworks,whichwerebothacheatandalietohimself.But,Isay,theboldnessofthemanwaswonderful,forhestoodtotheliethatwasinhisrighthand,andpleadedthe goodness of it before him.But, besides these things, there are fourthingsmorethatarecouchedinthisprayerofthePharisee.

Fourth, By this prayer the Pharisee doth appropriate to himselfconversion,hechallengethittohimselfandtohisfellows.Iamnot,saithhe, as othermen; that is, inunconversion, in a stateof sin,wrath, anddeath.Andthismustbehismeaning;forthereligionofthePhariseewasnot grounded upon any particular natural privilege. Imean not singly,notonlyupon that,butupona falling inwith thoseprinciples,notions,opinions,decrees,traditions,anddoctrinesthattheytaughtdistinctfromthetrueandholydoctrinesoftheprophets.Andtheymadetothemselvesdisciples by such doctrine, men, that they could captivate by thoseprinciples,laws,doctrines,andtraditions:AndthereforesucharesaidtobeofthesectofthePharisees;thatis,thescholars,anddisciplesofthem,converted to them and to their doctrine. Oh! it is easy for souls toappropriateconversiontothemselves,thatknownotwhatconversionis.It is easy, I say, for men to lay conversion to God, on a legal, orceremonial,ordelusivebottom,onsuchabottomthatwillsinkundertheburdenthatislaiduponit;onsuchabottomthatwillnotstandwhenitisbrought under the touch-stone ofGod, nor against the rain,wind, and

floods thatareordainedtoput it to the trial,whether it is trueor false.ThePhariseeherestandsuponasupposedconversiontoGod;"Iamnotasothermen";butbothhe,andhisconversionarerejectedbythesequelof the parable: "That which is highly esteemed among men isabomination in thesightofGod." (Luke16:15)That is, thatconversion,that men, as men, flatter themselves that they have, is such. But thePhariseewillbeaconvertedman,hewillhavemoretoshewforheaventhanhisneighbour,"Iamnotasothermenare";towit,inastateofsinand condemnation, but in a state of conversion and salvation. But seehowgrievously this sect, this religionbeguiledmen. Itmade themtwo-fold worse the children of hell than they were before: And than theirteacherswere (Matt23:15), that is, theirdoctrinebegat suchblindness,such vain confidence, and groundless boldness in their disciples, as toinvolvetheminthatconceitofconversionthatwasfalse,andsoiftrustedto,damnable.

Fifth, By these words, we find the Pharisee, not only appropriatingconversion to himself, but rejoicing in that conversion: "God, I thankthee,"saithhe,"thatIamnotasothermen";whichsayingofhis,givesusto see thathe gloried inhis conversion;hemadenodoubt at all of hisstate,but lived in the joyof the safety thathe supposedhis soulbyhisconversiontobein.Oh!thankstoGod,sayshe,Iamnotinthestateofsin, death, and damnation, as the unjust, and this Publican is. But astrongdelusion! to trust to thespider'sweb,and to think, thata fewofthemostfineoftheworksoftheflesh,wouldbesufficienttobearupthesoul in, at, andunder the judgmentofGod. "There is ageneration thatarepure in theirowneyes,andyet isnotwashed fromtheir filthiness."(Prov30:12)Thistextcanbesofitlyappliedtonone,astothePharisee,andtothosethattreadinthePharisee'ssteps,andthatareswallowedupwithisconceits,andwiththegloryofhisownrighteousness.

Soagain,"Thereisaway[awaytoheaven]whichseemethrightuntoaman,buttheendthereofarethewaysofdeath,"(Prov14:12)Thisalsoisfulfilled in thesekindofmen;at theendof theirway isdeathandhell,notwithstandingtheirconfidenceinthegoodnessoftheirstate.

Again,"Thereisthatmakethhimselfrich,yethathnothing."(Prov13:7)Whatcanbemoreplainfromallthesetexts,thanthatsomemen,thatare

out of the way think themselves in it; and that some men thinkthemselvescleanthatareyetintheirfilthiness;andthatthinkthemselvesrich for thenextworld,andyetarepoor,andmiserable, andwretched,and blind, and naked.[12] Thus the poor, blind, naked, hypocriticalPhariseethoughtofhimself,whenGodthreatenedtoabasehim:Yea,hethoughthimselfthus,andjoyedtherein,whenindeedhewasgoingdowntothechambersofdeath.

Sixth, by these words, the Pharisee seems to put the goodness of hisconditionupon the goodness ofGod. I amnot as othermenare, and IthankGodforit.God,saithhe,IthanktheethatIamnotasothermenare.He thankedGodwhenGodhaddonenothing forhim.He thankedGod,whenthewaythathewasinwasnotofGodsprescribing,butofhisown inventing. So the persecutor thanksGod that hewas put into thatwayof roguery that thedevilhadputhim into,whenhe fell to rendingandtearingofthechurchofGod:"Whosepossessorsslaythem,[saiththeprophet,] and hold themselves not guilty: and they that sell them say,BlessedbetheLord, forIamrich."(Zech11:5)IrememberthatLutherused to say, "In the name of God begins all mischief." All must befathered upon God: the Pharisee's conversion must be fathered uponGod;therightorratherthevillanyoftheoutrageouspersecutionagainstGod's people, must be fathered upon God. God, "I thank thee," andblessedbeGod,mustbetheburthenoftheheretic'ssong.Soagain,thefree-willer,hewillascribealltoGod;thequaker,theranter,thesocinian,&c.willascribealltoGod."God,Ithankthee,"isineveryman'smouth,andmustbeentailedtoeveryerror,delusion,anddamnabledoctrinethatis in theworld:But thenameofGod, and their doctrine,worship, andway,hangethtogether,muchasdothitandthePharisee'sdoctrine;thatis tosay,nothingatall; forGodhathnotproposedtheirprinciples,nordothheownthem,norhathhecommandedthem,nordothheconveybythem the least grace ormercy to them; but rather rejecteth them, andholdeththemforhisenemies,andforthedestroyersoftheworld.

Seventh,Wecomeinthenextplacetothegroundofallthis;andthatis,towhatthePhariseehadattained.Towit,thathewasnoextortioner,nounjustman,noadulterer,norevenasthisPublican,andforthathefastedtwiceaweek,andpaidtithesofallthathepossessed.Sothatyouseehe

pretendeth to a double foundation for his salvation, a moral and aceremonialone;butbothverylean,weak,andfeeble:Forthefirstofhisfoundations, what is it more, if all be true that he saith, but a beingremoveda few inches from thevilestmen in their vilest actions, a veryslendermattertobuildmyconfidenceforheavenupon.

Andforthesecondpartofhisgroundfor life,what is itbutacoupleofceremonies,ifsogood.ThefirstisquestionedasathingnotfoundedinGod's law; and the second is such, as is of the remotest sort ofceremonies, thatteachandpreachtheLordJesus.Butsupposethemtobethebest,andhisconformitytothemthethoroughest,theyneverwereordainedtogettoheavenby,andsoarebecomebutasandyfoundation.Butanythingwillservesomemenforafoundationandsupportfortheirsouls,andtobuildtheirhopesofheavenupon.Iamnotadrunkard,saysone,nora liar,noraswearer,nora thief,andtherefore, I thankGod, Ihavehopesofheavenandglory.Iamnotanextortioner,noranadulterer,norunjust,noryetas thisPublican;andthereforedohopeIshallgotoheaven.Alas!poormen!willyourbeingfurnishedwiththesethings,saveyoufromthethunderingclapsandvehementbatteries,thatthewrathofGodwillmake upon sin and sinners in the day that shall burn like anoven?No,no,nothingatthatdaycanshroudamanfromthehotrebukesof that vengeance, but the very righteousness of God, which is not therighteousnessof the law,howeverchristened,named,orgarnishedwithall thosegew-gaws thatmen'sheadsand fanciescan invent, for that isbuttherighteousnessofman.

MAN'SRIGHTEOUSNESSREJECTED,ANDTHEIMPUTEDRIGHTEOUSNESSOFCHRISTALONETOBERELIEDONFOR

JUSTIFICATION

But,O thoublindPharisee, since thouart so confident that thy state isgood,andthyrighteousnessisthatthatwillstand,whenitshallbetriedwithfire(1Cor3:13), letmenowreasonwiththeeofrighteousness.Myterrorshallnotmaketheeafraid;IamnotGod,butamanasthouart,webothareformedoutoftheclay.

First, Prithee when didst thou begin to be righteous?Was it before orafterthouhadstbeenasinner?Notafore,Idaresay;butifafter,thenthesinsthatthoupollutedstthyselfwithalbefore,havemadetheeuncapableof acting legal righteousness. For sin, where it is, pollutes, defiles, andmakes vile the whole man; therefore thou canst not by after acts ofobediencemakethyselfjustinthesightofthatGodthoupretendednowtostandprayingunto.Indeed,thoumayestcoverthydirt,andpaintthysepulchre; for that acts of after obediencewill do, though sin has gonebefore.ButPharisee,Godcanseethroughthewhiteofthiswall,eventothedirtthatiswithin:Godalsocanseethroughthepaintandgarnishofthybeauteoussepulchre,tothedeadmen'sbonesthatarewithin;norcananyof thymostholyduties,norall,whenputtogether,blindtheeyeoftheall-seeingmajestyfrombeholdingalltheuncleannessofthysoul.[13](Matt23:27)Standnotthereforesostoutlytoit,nowthouartbeforeGod;siniswiththee,andjudgmentandjusticeisbeforehim.Itbecomesthee,therefore,rathertodespiseandabhorthislifeofthyhand,andtocountallthydoingsbutdrossanddung,andtobecontenttobejustifiedwithanother's righteousness instead of thine own. This is the way to besecured.Isay,blindPharisee,thisisthewaytobesecuredfromthewrathwhichistocome.

Thereisnothingmorecertainthanthis,thatastojustificationfromthecurseofthelaw,Godhasrejectedman'srighteousness,fortheweakness

and unprofitableness thereof; and hath accepted in the room of thatgloriousrighteousnessofhisSon;becauseindeed,that,andthatonly,isuniversal, perfect, and equal with his justice and holiness. This is in amanner the contents of the whole bible, and therefore must needs bemostcertainlytrue.Nowthen,Mr.Pharisee,methinks,whatifthoudidstthis,andthatwhilethouartatthyprayers;towit,castintheymindwhatdoth God love most, and the resolve will be at hand. The BESTrighteousness,surelytheBESTrighteousness;forthatthyreasonwilltellthee:Thisdone,evenwhilethouartatthydevotion,askthyselfagain,ButWHOhasthebestrighteousness?Andthatresolvewillbeathandalso;towit,hethatinpersonisequalwithGod;andthatishisSonJesusChrist.Hethatisseparatefromsinners,andmadehigherthantheheavens;andthatishisSonJesusChrist.Hethatdidnosin,norhadanyguilefoundinhismouth;andthereneverwasanysuchHEinalltheworldbuttheSonofGod,JesusChrist.

NowPharisee,whenthouhastdonethis,thenasthouartinthydevotion,askagain,Butwhatisthisbestrighteousness,therighteousnessofChrist,to do?And the answerwill be ready. It is to bemade by an act of thesovereigngraceofGodovertothesinner,thatshalldaretotrusttheretofor justification from the curse of the law.He ismade unto us ofGod,righteousness.(1Cor1:30)"Hehathmadehimtobesinforus,whoknewnosin,thatwemightbemadetherighteousnessofGodinhim."(2Cor5:21)"ForChrististheendofthelawforrighteousnesstoeveryonethatbelieveth."(Rom10:4)

Thisdone,andconcludedon,thenturnagainPharisee,andsaythuswiththyself;IsitmostsafeformetotrustinthisrighteousnessofGod?Thisrighteousness ofGod-man, this righteousness of Christ? Certainly it is.Since, by the text, it is counted the best, and that which best pleasethGod; since it is that which God hath appointed, that sinners shall bejustifiedwithal.ForintheLordhavewerighteousnessifwebelieve:And,intheLordwearejustified,anddoglory.(Isa45:24,25)

Nay Pharisee, suppose thine own righteousness should be as long, asbroad,ashigh,asdeep,asperfect,asgood,eveneverywayasgood,astherighteousnessofChrist.YetsinceGodhaschosenbyChrist,toreconcileus tohimself,canst thouattempt toseekby thineownrighteousness to

reconcile thyself to God, and not be guilty of attempting, at least, toconfrontthisrighteousnessofChristbeforeGod.Yea,todarewithit,yea,tochallengebyit,acceptanceofthypersoncontrarytoGod'sdesign.

Suppose,thatwhenthekinghaschosenonetobejudgeintheland,andhasdeterminedthatheshallbejudgeinallcases,andthatbyhisverdictevery man's judgment shall stand. I say, suppose, after this anothershouldarise,andofhisownheadresolvetodohisownbusinesshimself.Now, thoughhe shouldbe everywhit as able as the judgeof theking'sappointing to do it; yea, and suppose he should do it as justly andrighteouslytoo,yethismakingofhimselfajudge,wouldbeanaffronttothe king, and an act of rebellion, and so a transgression worthy ofpunishment.

WhyPharisee,Godhathappointed,thatbytherighteousnessofhisSon,andby that righteousnessonly,men shall be justified inhis sight fromthecurseofthelaw.Wherefore,takeheed,andatthyperil,whateverthyrighteousnessis,confrontnottherighteousnessofChristtherewith.Isay,bring it not in, let it not plead for thee at the bar ofGod, nor do thouplead for that in his court of justice; for thou canst not do that and beinnocent. Ifhe trusts tohisrighteousness,hehathsinned,saysEzekiel.Markthetext,"WhenIshallsaytotherighteous,thatheshallsurelylive;if he trust to his own righteousness, and commit iniquity, all hisrighteousnesses shall not be remembered: but for his iniquity that hehathcommitted,heshalldieforit."(Chron33:13)

Observerafewthingsfromthistext,andtheyarethesethatfollow.

First,Hereisarighteousman;aman,withwhomwedonothearthattheGodofheavenfindsfault.

Secondly,Hereisapromisemadetothisman,that"heshallsurelylive";but on THIS condition, that he trusts not to his own righteousness.Whence it ismanifest, that thepromiseof life to this righteousman, isnotforthesakeofhisrighteousness,butforthesakeofsomethingelse,towit,therighteousnessofChrist.

1.Notforthesakeofhisownrighteousness.Thisisevident,becausewe

areadmitted,yea,commanded,totrustintherighteousnessthatsavethus.TherighteousnessofGodisuntoall,anduponallthatbelieve;thatis,trust in it, and trust to it for justification. Now therefore, if thyrighteousness, when most perfect, could save thee, thou mightest, yeaoughtest most boldly to trust therein. But since thou art forbidden totrusttoit,itisevidentitcannotsave,norisitforthesakeofthat,thattherighteousmanissaved.(Rom3:21,22)

2. But for the sake of something else; to wit, for the sake of therighteousness of Christ, whom God hath set forth to be a propitiationthroughfaithinhisblood,todeclarehisrighteousnessfortheremissionofsinsthatarepast,throughtheforbearanceofGod."Todeclare,Isay,atthistimehisrighteousness,thathemightbejust,andthejustifierofhimthatbelievethinJesus."(Rom3:26)SeealsoPhilippians3:7-9.

"If he trusts to his own righteousness, and commit iniquity, all hisrighteousnessshallnotberemembered;butforhisiniquitythathehathcommitted[intrustingtohisownrighteousness]heshalldieforit."

Notehencefurther.

1. That there is more virtue in one sin to destroy, than in all thyrighteousnesstosavetheealive.Ifhetrust,ifhetrustneversolittle,ifhedo at all trust to his own righteousness, all his righteousness shall beforgotten; and by, and for, and in, the sin that he hath committed intrustingtoit,heshalldie.

2.Takenoticealso,thattherearemoredamnablesinsthanthosethatareagainstthemorallaw.Bywhichofthetencommandmentsistrustingtoour own righteousness forbidden? Yet it is a sin. It is a sin thereforeforbiddenbythegospel,andisincluded,lurkethclosein,yea,isthe,oraroot of unbelief itself; "He that believeth not shall be damned." But hethat trusteth in his own righteousness doth not believe, neither in thetruthorsufficiencyof therighteousnessofChrist tosavehim,thereforeheshallbedamned.

But how is itmanifest, that he that trusteth to his own righteousness,doth it through a doubt, or unbelief of the truth or sufficiency of the

righteousnessofChrist?

Ianswer,Because,evenbecausehetrustethtohisown.Amanwillneverwillinglychoosetotrusttotheworstofhelps,whenhebelievesthereisabetterasnear,andtobehadassoon,andthat too,uponaseasy, ifnotmoreeasyterms.Ifhethattrustethtohisownrighteousnessforlife,didbelieve,thatthereisindeedsuchathingastherighteousnessofChristtojustify;andthat thisrighteousnessofChristhas in itALLsufficiencytodothatblessedwork,besurehewouldchoosethat,thereontolay,lean,and venture his soul, that he saw was the best, andmost sufficient tosave; especiallywhenhe sawalso, (andsee thathemust,whenhe seesthe righteousness of Christ) towit, that that is to be obtained as soon,becauseasnear,andtobehadonaseasy terms;nay,uponeasier thanmayman'sownrighteousness.Isay,hewouldsoonerchooseit,becauseof the weight of salvation, of the worth of salvation, and of the fearfulsorrow, that to eternity will overtake him, that in this thing shallmiscarry.Itisforheaven,itistoescapehell,wrath,anddamnation,saiththesoul;andthereforeIwill,Imust,Idarenotbutchoosethat,andthatonly, that Ibelieve tobe thebestandmost sufficienthelp in sogreataconcern, as soul-concern is. So then he that trusteth to his ownrighteousness,doesitofunbeliefofthesufficiencyoftherighteousnessofChristtosavehim.

Whereforethissinoftrustingtohisownrighteousnessisamosthighanddamning transgression: because it contemneth the righteousness ofChrist,whichistheonlyrighteousnessthatissufficienttosavefromthecurse of the law. It also disalloweth the design of heaven, and theexcellencyofthemysteryofthewisdomofGod,indesigningthiswayofsalvation for man.What shall I say, It also seeketh to rob God of thehonour of the salvation ofman. It seeketh to take the crown from thehead of Christ, and to set it upon the hypocrite's head; therefore, nomarvel, that thisonesinbeof thatweight,virtueandpower,as tosinkthatman and his righteousness into hell, that leaneth thereon, or thattrustethuntoit.

ButPharisee,Ineednottalkthusuntothee,forthouartnotthemanthathaththatrighteousness,thatGodfindethnotfaultwithal;norisittobefound,butwithhimthatisordainedtobetheSaviourofmankind;noris

thereanysuchonebesidesJesus,whoiscalledChrist.Thyrighteousnessisapoorpittance,aserap:nay,notsogoodasaserapofrighteousness.Thineownconfessionmakestheepartialinthelaw;forhere,inthemidstof thy boasts, thou hast not, because thou canst not say, thou hastfulfilledallrighteousness.Whatmadnessthenhasbroughttheeintothetemple, there in audacious manner to stand and vaunt before God;saying,"God,Ithankthee,Iamnotasothermenare."

Dost thou not know, that he that breaks one, breaks all thecommandments of God; and consequently, that he that keeps not all,keepsnoneatallofthecommandmentsofGod.SayIthisofmyself?saithnot the scriptures the same? "Forwhosoever shall keep thewhole law,and yet offend in one point, he is guilty of all." (James 2:10) Beconfoundedthen,beconfounded.

Dost thouknow theGodwithwhomnow thouhast todo?He isaGodthatcannot,no,thatcannot,asheisjust,acceptofanhalfrighteousnessfor a whole; nor of a lame righteousness for a sound; nor of a sickrighteousnessforawellandhealthyone.(Mal1:8)Andifso,howshouldhethenacceptof thatwhich isnotrighteousness?Isay,howshouldheacceptofthatwhichisnoneatall,saveanhypocriticalandfeignedone,for thine is only such.And if Christ said,when you have done all, say,"Weareunprofitable,"Howcamest thou to saybefore thouhadstdoneonethingwell,Iambetter,morerighteousthanothermen?

Didstthoubelieve,whenthousaidstit,ThatGodknewthyheart?HadstthousaidthistothePublican,ithadbeenahighandrampantexpression;but to say thisbeforeGod, to the faceofGod,whenheknew that thouwastvile,andasinner fromthewomb,and fromtheconception,spoilsall.Itwasspokentoputachecktothyarrogancy,whenChristsaid,"Yeare they which justify yourselves before me; but God knoweth yourhearts."(Luke16:15)

Hast thou taken notice of this, that God judgeth the fruit by the heartfromwhenceitcomes?"Agoodmanoutofthegoodtreasureofhisheartbringethforththatwhichisgood;andanevilmanoutoftheeviltreasureofhisheartbringethforththatwhichisevil."(Luke6:45)Norcanitbeotherwise concluded, but that thou art an evilman, and so that all thy

supposedgoodisnoughtbutbadness.Forthatthouhastmadeittostandin the room of Jesus, and hast dared to commend thyself to the livingGodthereby:For thouhast trusted inthyshadowofrighteousness,andcommitted iniquity. Thy sin hath melted away thy righteousness, andturned it to nothing but dross; or, if youwill, to the early dew, like towhich it goethaway, and so canbynomeansdo theegood,when thoushaltstandinneedofsalvationandeternallifeofGod.

Butfurther,thousayestthouartrighteous,buttheyarebutvainwords.Knowestthounotthatthyzeal,whichis the lifeof thyrighteousness, ispreposterousinmanythings.Whatelsemeansthymadness,andtheragethereof,againstmenasgoodasthyself.True,thybeingignorantthattheyare good, may save thee from the commission of the sin that isunpardonable, but itwill never keep thee from spot inGod's sight, butwillmakeboththeeandthyrighteousnessculpable.

Paul,whowasonceasbraveaPhariseeasthoucanstbe,callethmuchofthat zeal, which he in that estate was possessed with, and lived in theexerciseof,madness;yea,exceedingmadness (Acts26:9-11,Phil3:5,6),andofthesamesortismuchofthine,anditmustbeso;foralawyer,aman for the law, and that resteth in it, must be a persecutor; yea, apersecutorofrighteousmen,andthatofzealtoGod;becausebythelawis begat, through the weakness that it meeteth with in thee, sourness,bitterness of spirit, and anger against him that rightfully condemneththee of folly, for choosing to trust to thine own righteousness, when abetter is provided of God to save us. (Gal 4:28-31) Thy righteousnesstherefore isdeficient; yea, thy zeal for the law,and themenof the law,hasjoinedmadnesswiththymoralvirtues,andmadethyrighteousnessunrighteousness;HowthencanstthoubeuprightbeforetheLord?

Further,Has not the pride of thy spirit in this hot-headed zeal for thyPharisaicalnotions,runtheeuponthinkingthatthouartabletodomorethanGodhathenjoinedthee,andsoabletomakethyselfmorerighteous,thanGodrequireththoushouldestbe.WhatelseistheuseofthyaddingoflawstoGod'slaws,preceptstoGod'sprecepts,andtraditionstoGod'sappointments?(Mark7:8)Nay,hastthounotbythusdoing,condemnedthe law of want of perfection, and so the God that gave it, of want ofwisdom,andfaithfulnesstohimselfandthee?

Nay, I say again, hath not thy thus doing charged God with beingignorant of knowing, what rules there needed to be imposed on hiscreatures to make their obedience complete? And doth not this apishmadnessofthineintimate,moreover,thatifthouhadstnotsteptinwiththe bundle of thy traditions, righteousness had been imperfect, notthrough man's weakness, but through impediment in God, or in hisministeringrulesofrighteousnessuntous.

Now, when thou hast thought on these things fairly, answer thyself inthesefewquestions:Isnotthisarrogancy?Isnotthisblasphemy?Isnotthis to condemn God, that thoumightest be righteous? And dost thouthink,thisis,indeed,thewaytoberighteous?

But again,whatmeans thy preferring of thine own rules, laws, statues,ordinances and appointments, before the rules, laws, statutes andappointments ofGod? Thinkest thou this to be right?Whitherwill thyzeal, thy pride, and thy folly carry thee? Is there more reason, moreequity,more holiness in thy traditions, than in the holy, and just, andgood commandments of God? (Rom 7:12) Why then, I say, dost thourejectthecommandmentofGod,tokeepthineowntradition?Yea,Whydostthourage,andrail,andcryoutwhenmenkeepnotthylaw,ortheruleofthineorder,andtraditionofthineelders;andyetshutthineeyes,orwinkwiththem,whenthouthyselfshaltliveinthebreachofthelawofGod?Yea,whywiltthoucondemnmen,whentheykeepnotthylaw,butstudyforanexcuse,yea,pleadforthemthat live inthebreachofGod's(Mark7:10-13)WillthisgoforrighteousnessinthedayofGodAlmighty?Nayrather,willnot this, likeamillstoneabout thyneck,drownthee inthedeepsofhell?Oh, theblindness, themadness, thepride, and spite,thatdwellsintheheartsofthesepretendedrighteousmen.

Again,What kind of righteousness of thine, is this, that standeth in amisplacing,andsoconsequentlyinamisesteemingofGod'scommands?Somethousettesttoohigh,andsometoolow;asinthetext,thouhastsetaceremonyabovefaith,abovelove,andabovehopeinthemercyofGod:When, as it is evident, the things lastmentioned, are the things of thefirstrate,theweightiermatters.(Matt23:23)

Again,Thouhastpreferredthegoldabovethetemplethatsanctifieththegold,and thegiftupon thealtar,above thealtar that sanctifies thegift.(Matt23:17)

I sayagain,Whatkindof righteousness shall thisbecalled?Whatbackwillsuchasuitofapparelfit,thatissettogetherjustcrossandthwarttowhatitshouldbe?Justasifthesleevesshouldbeseweduponthepocket-holes, and the pockets set onwhere the sleeves should stand. Nor canotherrighteousnessproceedwhereawrongjudgmentprecedethit.

ThismisplacingofGod'slawscannot,Isay,butproducemisshapedandmisplaced obedience. It indeed produceth a monster, an ill-shapenedthing, a mole, a mouse, a pig, all which are things unclean, and anabomination to theLord.For see, saithhe, if thouwiltbemaking, thatthou make all things according to the pattern shewed to thee in themount.Setfaith,wherefaithshouldstand,amoral,whereamoralshouldstand;andaceremony,whereaceremonyshouldstand;forthisturningof things upside down shall be esteemed as the potter's clay: And wiltthoucallthisthyrighteousness;yea,wiltthoustandinthis,pleadforthis,andventureaneternalconcerninsuchapieceoflinsey-woolseyasthis?Ofools,andblind!

Butfurther,letuscomealittleclosertothepoint.OblindPharisee.Thoustandesttothyrighteousness,whatdostthoumean?WouldestthouhaveMERCYforthyrighteousness,orJUSTICEforthyrighteousness?

[FIRSTMERCY.] Ifmercy,whatmercy?Temporal thingsGodgiveth totheunthankfulandunholy;nordothheusetoSELLtheworldtomanforrighteousness.TheearthhathheGIVENtothechildrenofmen.Butthisisnotthething;thouwouldesthaveeternalmercyforthyrighteousness;thouwouldesthaveGod thinkuponwhatanholy,whatagood,whatarighteousmanthouart,andhastbeen.ButChristdiednotforthegoodand righteous, nor did he come to call such to the banquet, that gracehathpreparedfortheworld."Icamenot,"Iamnotcome,saithChrist,"tocall the righteous, but sinners to repentance." (Mark 2:27, Rom 5) Yetthis is thy plea; Lord God, I am a righteous man, therefore grant memercy,andashareinthyheavenlykingdom.Whatelsedostthoumean,when thou sayest, "God I thank thee, that I amnot asothermenare?"

Whydostthourejoice,whyartthougladthatthouartmorerighteous,ifindeed thou art, than thy neighbour, if it is not because thou thinkest,thatthouhastgotthestartof,thebetterofthyneighbour,withreferencetomercy;andthatbythyrighteousnessthouhastinsinuatedthyselfintoGod'saffections,andprocuredaninterestinhiseternalfavour.But,

What,Whathastthoudonebythyrighteousness?Isay,WhathastthougiventoGodthereby?Andwhathathhereceivedof thyhand?Perhapsthou wilt say, righteousness pleaseth God: But I answer no, not thine,with respect to justification from the curse of the law, unless it be asperfect,asthejusticeitisyieldedto,andasthelawthatdothcommandit. But thine is not such a righteousness: no, thine is speckled, thine isspotted,thinemakestheetolooklikeaspeckledbirdinhiseye-sight.

Thyrighteousnesshasaddediniquity,tothyiniquity,becauseithaskeptthee from a belief of thy need of repentance, and because it hasemboldenedtheetothrustthyselfaudaciously intothepresenceofGod,andmade thee there,evenbeforehisholyeyes,whicharesopure, thatthey cannot look on iniquity (Hab 1:13), to vaunt, boast, and brag ofthyself, and of thy tottering, ragged, stinking uncleanness; for all ourrighteousnessesareasmenstruousrags,becausetheyflowfromathing,aheart,amanthatisunclean.But,

Again, Wouldest thou have mercy for thy righteousness? For whowouldestthouhaveit;foranother,orforthyself?Ifforanother,anditismost proper, that a righteousman should intercede for another by hisrighteousness,ratherthanforhimself, thenthouthrustethChristoutofhisplaceandoffice,andmakestthyselftobeasaviourinhisstead;foramediatorthereisalready,evenamediatorbetweenGodandman,andheisthemanChristJesus.Thereisthereforenoneedofthineintercedingbythy righteousness for the acceptation of any unto justification from thecurse.

Butdostthoupleadbythyrighteousness,formercyforthyself?Why,insodoingthouimpliest,

First, That thy righteousness can prevail with God,more than can thysins.Isay,thatthyrighteousnesscanprevailwithGod,topreservethee

fromdeath,morethanthysinscanprevailwithhimtocondemntheetoit.And if so,what follows?but that thy righteousness ismore, andhasbeendoneinafullerspiritthaneverwerethysins:butthustoinsinuateistoinsinuatealie;forthereisnoman,butwhileheisasinner,sinnethwithamorefullspirit,thananygoodmancanactrighteousnesswithal.

Asinnerwhenhesinneth,hedoth itwithallhisheart,andwithallhismind,andwithallhissoul,andwithallhisstrength;norhathheinhisordinarycourseanythingthatbindeth.Butwithagoodmanitisnotso;all,andeverywhitofhimself,neither is,norcanbe, ineverygooddutythathedoth.Forwhenhewoulddogoodevil ispresentwithhim.Andagain, "The flesh lusteth against the Spirit, and the Spirit against theflesh:andthesearecontrarytheonetotheother,sothatyecannotdothethingsthatyewould."(Gal5:17)

Now if a good man cannot do good things with that wholeness andonenessofsoul,withthatonenessanduniversalnessofmind,asawickedmandothsinwith,thenishissinheaviertoweighhimdowntohell,thanishisrighteousnesstobuoyhimuptotheheavens.

Andagain, I say, if therighteousnessofagoodmancomesshortofhissin, both in number, weight and measure, as it doth, for a good manshrinksandquakesatthethoughtsofGod'senteringintojudgmentwithhim(Psa143:2),thenishis iniquitymorethanhisrighteousness.AndIsayagain,ifthesinofonethatistrulygracious,andsoofonethathaththebestofprinciples,isheavierandmightiertodestroyhim,thanishisrighteousness to save him, how can it be, that thePharisee, that is notgracious,but amere carnalman, somewhat reformedandpaintedoverwith a few, lean, and lousy formalities, should with his empty, partial,hypocritical righteousness, counterpoise his great,mighty, and weightysins,thathavecleavedtohimineverystateandconditionofhis,tomakehimodiousinthesightofGod?

Second.Dostthoupleadbythyrighteousnessformercyforthyself?Whyin so doing thou impliest, thatmercy thoudeservedst; and that is nextdoorto,oralmostasmuchastosay,GodowethmewhatIask for.[14]Thebestthatcanbeputuponit,is,thouseekestsecurityfromthedirefulcurseofGod,as itwerebytheworksof the law,andtobesurebetwixt

Christ and the law, thouwilt drop intohell. (Rom9:31-33)Forhe thatseeks formercy,as itwere,andbutas itwere,by theworksof the law,doth not altogether trust thereto. Nor doth he that seeks for thatrighteousness,thatshouldsavehim,asitwere,bytheworksofthelaw,seekitonly,whollyandsolelyatthehandsofmercy.Sothen,toseekforthat that should save thee, neither at the hands of the law, nor at thehandsofmercy, is, tobesure,toseekitwhereit isnottobefound;forthereisnomediumbetwixttherighteousnessofthelaw,andthemercyofGod.Thoumusthave it either at thedoor of the law, or at thedoor ofgrace.Butsayest thou, Iamforhavingof itat thehandsofboth. Iwilltrust solely to neither. I love to have two strings tomy bow. If one ofthem,asyouthink,canhelpmeby itself,myreasontellsme, thatbothcanhelpmebetter.ThereforewillIberighteous,andgood,andwillseekbymygoodnesstobecommendedtothemercyofGod:forsurely,hethathath something of his own to ingratiate himself into the favour of hisprince withal, shall sooner obtain hismercy and favour, than one thatcomestohimasstriptofallgood.

Ianswer,Buttherearenottwowaystoheaven,nottwolivingways;thereisonenewandlivingway,whichChristhathconsecratedforusthroughthevail, that is tosay,his flesh;andbesidesthatone, there isnomore.(Heb10:19-24)Whythendostthoutalkoftwostringstothybow?Whatbecameofhim thathad,andwouldhave, twostools to siton?Yea, thetextsaysplainly,thatthereforetheyobtainednotrighteousness,becausetheysought itnotby faith,but,as itwere,by theworksof the law.Seehere,theyaredisownedbythegospel,becausetheysoughtitnotbyfaith;thatis,byfaithonly.Again,thelaw,andtherighteousnessthereof,fliesfromthem,norcouldtheyattainit,thoughtheyfollowedafterit,becausetheysoughtitnotbyfaith.

MercythenistobefoundaloneinJesusChrist!Again,therighteousnessof the law is tobeobtainedonlyby faithofJesusChrist: that is, in theSon of God is the righteousness of the law to be found; for he, by hisobediencetohisFather, isbecometheendofthelawforrighteousness.And for the sake of his legal righteousness, which is also called therighteousnessofGod,because itwasGod in the fleshof theLordJesusthatdidaccomplishit,ismercyandgracefromGodextended,towhoever

dependethbyfaithuponGodbythisJesushisrighteousnessforit.Andhenceitis,thatwesooftenread,thatthisJesusisthewaytotheFather:ThatGod, forChrist's sake, forgivethus:Thatby theobedienceof one,many are made righteous or justified: And that through this man, ispreachedtoustheforgivenessofsins;andthatbyhimallthatbelievearejustifiedfromallthings,fromwhichtheycouldnotbejustifiedbythelawofMoses.

Now,thoughIheredomakementionofrighteousnessandmercy,yetIholdthereisbutoneway,towit, toeternal life;whichway,asIsaid, isJesusChrist;forheisthenew,theonlynew,andlivingwaytotheFatherof mercies, for mercy to make me capable of abiding with him in theheavensforeverandever.

Butsayestthou,IwillberighteousinmyselfthatImayhavewherewithtocommendmetoGod,whenIgotohimformercy?

Ianswer,ButthoublindPharisee;Itelltheethouhastnounderstandingof God's design by the gospel; which is, not to advance man'srighteousness,asthoudreamest;buttoadvancetherighteousnessofhisSon,andhisgracebyhim. Indeed, ifGod'sdesignby thegospelwas toexalt andadvanceman's righteousness, then thatwhich thouhast said,wouldbetothepurpose.Forwhatgreaterdignitycanbeputuponman'srighteousness,thantoadmitit?

I say then, for God to admit it, to be an advocate, an intercessor, amediator; for all these is that which prevaileth with God to shew memercy.ButthisGodneverthoughtof,muchlesscouldhethusdesignbythegospel:forthetextrunsflatagainstit.Notofworks,notofworksofrighteousness,whichwe have done; not ofworks, lest anyman shouldboast,saying,Well,Imaythankmyowngoodlifeformercy.Itwaspartlyfor the sake of mine own good deeds that I obtained mercy to be inheavenandglory.Shall thisbe theburdenof thesongofheaven?Or isthis thatwhich iscomposedby thatglitteringheavenlyhost,andwhichwe have read of in the holy book ofGod!No, no, that song runs uponother feet, standeth in far better strains, being composed of far higher,and truly heavenly matter: For God has "predestinated us unto theadoption of children by Jesus Christ to himself, according to the good

pleasureofhiswill,tothepraiseofthegloryofhisgrace,whereinhehathmadeusacceptedinthebeloved.Inwhomwehaveredemptionthroughhis 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;whereforehesaith,thattheheavenlysongrunsthus:"Thouartworthytotakethebook,andtoopenthesealsthereof:forthouwastslain,andhastredeemedustoGodbythyblood,outofeverykindred,andtongue,andpeople, and nation; and hastmade us unto ourGod kings and priests;andweshallreignontheearth."(Rev5:9,10)

Hesaithnot that theyhave redeemed,orhelped to redeemanddeliverthemselves;butthattheLamb,theLambthatwasslain; theLambonlywas he that had redeemed them. Nor, saith he, that they had madethemselveskingsandpriestsuntoGodtoofferanyoblation,sacrifice,orofferingwhatsoever;but that thesameLambhadmade themsuch.Forthey,asisinsinuatedbythetext,werein,among,onewith,andnobetter,thanthekindreds,tongues,nations,andpeopleoftheearth.Better!No,in nowise, saith Paul (Rom3:9), therefore their separation from themwasofmeremercy,freegrace,goodwill,anddistinguishinglove:notfor,orbecauseof,worksofrighteousnesswhichanyofthemhavedone;no,they were all alike. But these, because beloved, when in their blood,according to Ezekiel 16 were separated by free grace. And as anotherscripture hath it, redeemed from the earth, and from among men byblood.(Rev14:3,4)WhereforedeliverancefromtheirefulwrathofGod,mustnot,neitherinwhole,norinpart,beascribedtothewholelaw,ortoalltherighteousnessthatcomesbyit;buttotheLambofGod,Jesus,theSaviour of the world; for it is He that delivered us from the wrath tocome: and that according to God's appointment; "For God hath notappointedustowrath,buttoobtainsalvationby[orthrough]our

LordJesusChrist."(1Thess5:9)Leteveryman,therefore,takeheedwhathe doth, and whereon he layeth the stress of his salvation, "For otherfoundationcannomanlay,thanthatislaid,whichisJesusChrist."(1Cor3:11)

Butdostthoupleadstillasthoudidstbefore,andwiltthoustandthereto?Why then, thy design must overcome God, or God's design mustovercomethee.Thydesignistogivethygoodlife,thygooddeeds,apart

of the glory of thy justification from the curse. And God's design is tothrowallthyrighteousnessoutintothestreet,intothedirt,anddunghill,astothat.Thouartforglory,andforgloryingherebeforeGod;yea,thouartforsharinginthegloryofjustification,whenthatalonebelongethtoGod.Andhehathsaid,"MyglorywillInotgivetoanother."Thouwiltnottrustwholly toGod's grace in Christ for justification; andGodwill nottake thy stinking righteousness in, as apartner in thy acquitment fromsin,death,wrath,andhell.Nowthequestionis,whoshallprevail?God,orthePharisee?Andwhosewordshallstand?His,orthePharisee's?

Alas!ThePhariseeheremustneedscomedown,forGodisgreaterthanall.Also,hehathsaid,thatnofleshshallgloryinhispresence;andthathewillhavemercy,andnotsacrifice.Andagain,thatit isnot,norshallbe,inhimthatwills,norinhimthatruns,butinGodthatshewethmercy.Whathope,help, stay,or relief then is there left for themerit-monger?Whattwig,orstraw,ortwinedthreadislefttobeastayforhissoul?Thisbesomwill sweep awayhis cobweb:Thehouse that this spider doth soleanupon,willnowbeoverturned,andhe in it tohell fire; fornothingless than everlasting damnation is designed by God, and that for thisfearfulandunbelievingPharisee:Godwillprevailagainsthimforever.

Third,Butwilt thou yet plead thy righteousness formercy?Why, in sodoing,thoutakestawayfromGodthepowerofgivingmercy.Forifitbethineaswages,itisnolongerhistodisposeofallpleasure;forthatwhichanothermanowethme,isinequitynotathis,butatmydisposal.DidIsay,thatbythisthyplea,thoutakestawayfromGodthepowerofgivingmercy; Iwill add, yea, andalsoofdisposingofheavenand life eternal.Andthen,Iprayyou,whatisleftuntoGod,andwhatcanhecallhisown?Notmercy;forthatbythygooddeedsthouhastpurchased.Notheaven;forthatbythygooddeedsthouhastpurchased.Noteternallife;forthatby thy good deeds thou hast purchased. Thus, Pharisee, O thou self-righteousman,hastthousetupthyselfabovegrace,mercy,heaven,glory;yea, above even God himself, for the purchaser should in reason beesteemedabovethepurchase.

Awakeman!Whathastthoudone?ThouhastblasphemedGod,thouhastundervaluedthegloryofhisgrace;thouhast,whatintheelieth,opposedthegloriousdesignofheaven!Thouhastsoughttomakethyfilthyragsto

shareinthyjustification.

Now, all these aremighty sins; thesehavemade thine iniquity infinite.What wilt thou do? Thou hast created to thyself a world of needlessmiseries. I call them needless, because thou hadst more than enoughbefore. Thou hast set thyself againstGod in away of contending; thoustandestupon thypoints andpantables:[15]ThouwiltnotbateGodanace,ofwhatthyrighteousnessisworth,andwiltalsomakeitworthwhatthyself shalt list. Thou wilt be thine own judge, as to the worth of thyrighteousness; thouwilt neither hearwhat verdict thewordhas passedaboutit,norwiltthouendure,thatGodshouldthrowitoutinthematterofthyjustification,butquarrellestwiththedoctrineoffreegrace,orelsedostwrestitoutofitsplacetoservethyPharisaicaldesigns;saying,"God,I thank thee, Iamnotasothermen"; fatheringuponthyself,yea,uponGodandthyself,astarklie;forthouartasothermenare,thoughnotinthis,yetinthat;yea, inafarworseconditionthanthemostofmenare.NorwillithelptheeanythingtoattributethisthygoodnesstotheGodofheaven: for that is but a mere toying; the truth is, the God that thouintendest, is nothing but thy righteousness; and the grace that thousupposest,isnothingbutthineowngoodandhonestintentions.Sothat,

Fourth, In all that thou sayest, thou dost but play the downrighthypocrite.Thoupretendest indeedtomercy,butthouintendestnothingbutmerit.Thouseemest togive theglory toGod;butat the same timetakestitalltothyself.Thoudespisestothers,andcriestupthyself,andinconclusionfatherestalluponGodbyword,anduponthyselfintruth.Noris thereany thingmorecommonamongthissortofmen, than tomakeGod, his grace, and kindness, the stalking-horse to their own praise,saying, God, I thank thee when they trust to themselves that they arerighteous,andhavenotneedofanyrepentance;whenthetruth is, theyaretheworstsortofmenintheworld,becausetheyputthemselvesintosuchastateasGodhathnotput them into,and then impute it toGod,saying,God,Ithankthee,thatthouhastdoneit;forwhatgreatersin[isthere]thantomakeGodaliar,orthantofatherthatuponGodwhichhenevermeant,intended,ordid.AndallthisunderacolourtoglorifyGod;whenthereisnothingelsedesigned,buttotakeallgloryfromhim,andtowear[it]onthineownheadasacrown,andadiademinthefaceofthe

wholeworld.

A self-righteous man therefore can come to God for mercy noneotherwisethanfawningly:Forwhatneedofmercyhatharighteousman?Let him then talk of mercy, of grace, and goodness, and come in anhundred times with him, "God, I thank thee," in his mouth, all is butwords,thereisnosense,norsavour,norrelishofmercyandfavour;nordothheintruth,fromhisveryheart,understandthenatureofmercy,norwhat is an object thereof; butwhenhe thanksGod, hepraiseshimself;when he pleads for mercy, he means his own merit; and all this ismanifestfromwhatdothfollow;for,saithhe,"IamnotasthisPublican!"Thence clearly insinuating, that not the good, but the bad, should berejected of the God of heaven: That not the bad but the good; not thesinner, but the self- righteous, are the most proper objects of God'sfavour.Thesamethingisdonebyothersinthisourday:Favour,mercy,grace,and"GodIthankthee,"isintheirmouths,buttheirownstrength,sufficiency, free-will, and the like, theyare the things theymean,byallsuchhighandgloriousexpressions.

[SECONDJUSTICE.]But,secondly,Ifthypleabenotformercy,butforjustice,thentospeakalittletothat.Justicehasmeasuresandrulestogoby;untowhichmeasuresandrules,ifthoucomestnotup,justicecandotheenogood.Comethen,OthoublindPharisee, letuspassawayafewminutes insomediscourseabout this.Thoudemandest justice,becauseGodhath said, that theman that doth these things shall live in andbythem.Andagain, thedoersof the lawshallbe justified;not inawayofmercy,butinawayofjustice.Heshalllivebythem.Butwhathastthoudone,OblindPharisee!Whathastthoudone,thatthouartemboldenedtoventure,tostandandfalltothemostperfectjusticeofGod?Hastthoufulfilledthewholelaw,andnotoffendedinonepoint?Hastthoupurgedthyselffromthepollutionsandmotionsofsinthatdwellintheflesh,andwork in thy own members? Is the very being of sin rooted out of thytabernacle? And art thou now as perfectly innocent as ever was JesusChrist? Hast thou, by suffering the uttermost punishment that justicecould justly layupontheeforthysins,madefairandfullsatisfactiontoGod,accordingtothetenorofhislawforthytransgressions?Ifthouhastdone all these things, then thou mayest plead something, and yet but

somethingforthyselfinawayofjustice.Nay,inthisIwillassertnothing,butratherinquire:–Whathastthougainedbyallthisthyrighteousness?(wewillnowsupposewhatmustnotbegranted)Wasnot this thystatewhen thouwast in thy first parents?Wast thou not innocent, perfectlyinnocentandrighteous?Andifthoushouldestbesonow,whathastthougained thereby? Suppose that the man, that had forty years ago fortypoundsofhisown,andhadspentitallsince,shouldyetbeablenowtoshow his forty pounds again?What has he got thereby, or how muchricher is he at last, than hewas,whenhe first set up for himself.Nay,doth not the blot of his ill living betwixt his first and his last, lie as ablemish upon him, unless he should redeem himself also by works ofsupererogation,fromthescandalthatjusticemaylayathisdoorforthat?

But, I say, suppose,OPharisee, this shouldbe thy case, yetGod isnotbound to give thee in justice that eternal life, which by his grace hebestowethuponthose,thathaveredemptionfromsin,bythebloodofhisSon. In justice therefore, when all comes to all, thou canst require nomorethananendlesslifeinanearthlyparadise;fortherethouwastsetupatfirst;nordothitappearfromwhathathbeensaid,touchingallthatthouhastdoneorcanstdo,thatthoudeservedstabetterplace.

Did I say, that thoumayest require justly an endless life in an earthlyparadise.Why?Imustaddtothatsaying,thisproviso:Ifthoucontinuestinthelaw,andintherighteousnessthereof,elsenot.Buthowdostthouknowthatthoushaltcontinuetherein?ThouhastnopromisefromGod'smouth for that, nor is grace or strengthministered tomankind by thecovenant that thou art under. So that still thou standest bound to thygoodbehaviour,andinthedaythatthoudostgivethefirst,thoughneversolittleatrip,orstumbleinthyobedience,thouforfeitestthineinterestinparadise,andinjustice,astoanybenefitthere.

Butalas,whatneedistherethatweshouldthustalkofthings,whenitismanifest,thatthouhastsinned,notonlybeforethouwastaPharisee,butwhen, after the most strictest sect of thy religion, thou livedst also aPharisee;yea,andnowinthetemple, in thyprayer there, thoushowestthyselftobefullofignorance,pride,self-conceit,andhorriblearrogancy,anddesireofvain-glory,&c.,whicharenoneofthemtheseatoffruitsofrighteousness,buttheseatofthedevil,andthefruitofhisdwelling,even

atthistime,inthyheart.

Coulditeverhavebeenimagined,thatsuchaudaciousimpudencecouldhave put itself forth in any mortal man, in his approach unto God byprayer,ashasshoweditselfinthee?"Iamnotasothermen!"sayestthou;but is this theway togo toGod inprayer? Is this theway for amortalman, that is full of sin, that stands in need of mercy, and that mustcertainlyperishwithout it, tocometoGod inprayer?Theprayerof theupright isGod's delight.But theuprightmanglorifiesGod's justice, byconfessing toGod thevilenessandpollutionofhis state andcondition:HeglorifiesGod'smercyby acknowledging, that that, and that only, ascommunicatedofGodbyChristtosinners,cansaveanddeliverfromthecurseofthelaw.

This,Isay,isthesumoftheprayerofthejustanduprightman(Job1:8,40:4,Acts13:22,Psa38,51,2Sam6:21,22),andnotasthoumostvain-gloriouslyvauntest,withthy,"God,I thankthee, thatIamnotasothermenare."

True, when a man is accused by his neighbours, by a brother, by anenemy,andthelike;ifhebeclear,andhemaybeso,astowhattheyshalllaytohischarge,thenlethimvindicate,justify,andacquithimself,totheutmost that in justice and truth he can; for his name, the preservationwhereof ismore to be chosen than silver and gold; also his profession,yea,thenameofGodtoo,andreligion,maynowlieatstake,byreasonofsuchfalseaccusations,andperhapscanbynomeans,astothisman,berecovered, and vindicated from reproach and scandal, but by hisjustifyingofhimself.Whereforeinsuchawork,amanservethGod,andsaves religion from hurt; yea, as he that is a professor, and has hisprofessionattendedwithascandalouslife,hurtethreligionthereby:Sohethat has his profession attended with a good life, and shall suffer itnotwithstanding,tolieunderblamebyfalseaccusations,whenitisinthepowerofhishandtojustifyhimself,hurtethreligionalso.ButthecaseofthePhariseeisotherwise.Heisnothereadealingwithmen,butGod;notseekingtostandclearinthesightoftheworld,butinthesightofheavenitself; and that too, not with respect to what men or angels, but withrespecttowhatGodandhislaw,couldchargehimwithandjustlylayathisdoor.

Thisthereforemainlyaltereththecase;foramanheretostandthusuponhis points, it is death; for he affronteth God, he giveth him the lie, hereproveththelaw,andinsum,accusethitofbearingfalsewitnessagainsthim;hedoththis,Isay,evenbysaying,"God,Ithankthee,thatIamnotas othermen are"; forGodhathmadenone of this difference.The lawcondemnethallmenassinners,andtestifieth,thateveryimaginationofthe thought of the heart of the sons of men is only evil, and thatcontinually.Wherefore they that do as thePharisee did, towit, seek tojustify themselves before God from the curse of the law, by their owngooddoings,thoughtheyalso,asthePhariseedid,seemtogiveGodthethanksforall,yetdomosthorriblysin,evenbytheirsodoing,andshallreceive a Pharisee's reward at last.Wherefore, O thou Pharisee, it is avainthingfortheeeithertothinkof,ortoaskfor,atGod'shand,eithermercy or justice. Becausemercy thou canst not ask for, from sense ofwant of mercy, because thy righteousness, which is by the law, hathutterly blinded thine eyes, and complimenting with God doth nothing.Andasforjustice,thatcandotheenogood,butthemorejustGodis,andthemorebythatheactethtowardsthee,themoremiserableandfearfulwillbethycondition,becauseof thedeficiencyof thy,somuchbythee,esteemedrighteousness.

[The Pharisee seeth no need of mercy, but thinketh himself righteousbeforeGod.]

What a deplorable condition then is a poor Pharisee in! Formercy hecannotpray,hecannotprayforitwithallhisheart;forheseeth,indeed,noneedthereof.True,thePharisee,thoughhewasimpudentenough,yetwouldnottakeallfromGod;hewouldstillcount,thattherewasduetohimatributeofthanks:"God,Ithankthee,"saithhe,butyetnotabitofthis,formercy;butforthathehadlethimlive,forIknownotforwhathedid thankhimself, till hehadmadehimself better thanothermen; butthatbettermentwasabettermentinnoneotherjudgmentthanthatofhisown,andthatwasnoneotherbutsuchanoneaswasfalse.Sothen,thePharisee is by this time quite out of doors; his righteousness is worthnothing, his prayer is worth nothing, his thanks to God are worthnothing; for thatwhathehadwasscanty,and imperfect,and itwashispridethatmadehimofferittoGodforacceptance;norcouldhisfawning

thanksgivingbetterhiscase,ormakehismatteratallgoodbeforeGod.

But I'll warrant you, the Pharisee was so far off from thinking thus ofhimself,andofhisrighteousness,thathethoughtofnothingsomuchasofthis,thathewasahappyman;yea,happierbyfarthanotherhisfellowrationals. Yea, he plainly declares itwhenhe saith, "God, I thank thee,thatIamnotasothermenare."

Owhata fool'sparadisewas theheartof thePhariseenow in,whilehestoodinthetempleprayingtoGod!"God,Ithankthee,"saidhe,forIamgoodandholy,Iamarighteousman;Ihavebeenfullofgoodworks;Iamno extortioner, unjust, nor adulterer, no nor yet as this wretchedPublican. I have keptmyself strictly to the rule ofmine order, andmyorder is themost strict of all orders now in being: I fast, I pray, I givetithesofallthatIpossess.Yea,soforwardamItobeareligiousman;soreadyhaveIbeentolistenaftermyduty,thatIhaveaskedbothofGodand man the ordinances of judgment and justice; I take delight inapproaching to God. What less now can be mine than the heavenlykingdomandglory?

Now the Pharisee, likeHaman, saith in his heart, Towhomwould thekingdelighttodohonour,morethantomyself?Whereisthemanthatsopleaseth God, and consequently, that in equity and reason should bebeloved of God likeme? Thus like the prodigal's brother, he pleadeth,saying, "Lo, thesemanyyearsdo I serve thee,neither transgressed I atanytimethycommandment."(Luke15:29)ObravePharisee!Butgooninthineoration:"NoryetasthisPublican."

Poorwretch,quoththePhariseetothePublican,Whatcomestthoufor?Dost think that such a sinner as thou art shall be heard of God? Godhearethnotsinners;butifanymanbeaworshipperofGodasIam,asIthankGodIam,himheheareth.Thou,forthypart,hastbeenarebelallthydays:Iabhortocomenighthee,ortotouchthygarments.Standbythyself,comenotnearme,forIammoreholythanthou.(Isa65:5)

Hold,stopthere,gonofurther; fiePharisee, fie;Dostthouknowbeforewhomthoustandest, towhomthouspeakest,andofwhatthematterofthysillyorationismade?ThouartnowbeforeGod,thouspeakestnowto

God,andthereforeinjusticeandhonestythoushouldestmakementionofhisrighteousness,notofthine;ofhisrighteousness,andofhisonly.

IamsureAbraham,ofwhomthousayestheisthyfather,neverhadtheface todoas thouhastdone, though it is tobepresumedhehadmorecause so todo, than thouhast, or cansthave.Abrahamhadwhereof toglory,butnotbeforeGod;yea,hewascalledGod'sfriend,andyetwouldnotglorybeforehim;buthumbledhimself,wasafraid,andtrembled inhimself,whenhe stoodbeforehim,acknowledgingofhimself tobebutdust andashes. (Gen 18:27,30,Rom4:2)But thou, as thouhadstquiteforgot, that thou wast framed of that matter, and after the manner ofothermen,standestandpleadestthygoodnessbeforehim.BeashamedPharisee!Dostthouthink,thatGodhatheyesofflesh,orthatheseethasmansees?Isnot thesecretsof thyheartopenuntohim?Thinkest thouwith thyself, that thou, with a few of thy defiled ways canst cover thyrottenwall,thatthouhastdaubedwithuntemperedmortar,andsohidethedirtthereoffromhiseyes:Orthatthesefine,smooth,andoilywords,that comeout of thymouth,willmakehim forget that thy throat is anopensepulchre,andthatthouwithinartfullofdeadmen'sbonesandalluncleanness?Thythuscleansingoftheoutsideofthecupandplatter,andthygarnishingofthesepulchresoftherighteous,isnothingatallinGod'seyes, but things that manifest, that thou art an hypocrite, and blind,because thou takestnonoticeof thatwhich iswithin,whichyet is that,whichismostabominabletoGod.Forthefruit,alas,whatisthefruittothetree,orwhatarethestreamstothefountain!Thyfountainisdefiled;yea, adefiler, and so thatwhichmaketh thywhole self,with thyworksuncleaninGod'ssight.ButPharisee,howcomesittopass,thatthepoorPublicanisnowsuchamoteinthineeye,thatthoucanstnotforbear,butmust accuse him before the judgment of God: for in that thou sayest,"thatthouartnotevenasthisPublican,"thoubringestinanaccusation,acharge,abillagainsthim.Whathashedone?Hasheconcealedanyofthyrighteousness,orhashesecretly informedagainst thee that thouartanhypocrite, and superstitious? I dare say, the poor wretch has neithermeddlednormade[16]withtheeinthesematters.

ButwhataileththePharisee?DoththepoorPublicanstandtovexthee?Dothhetouchtheewithisdirtygarments;ordothheannoytheewithhis

stinkingbreath?Dothhispostureofstandingso likeamancondemnedoffendthee?True,henowstandethwithhishandheldupatGod'sbar,hepleadsguiltytoallthatislaidtohischarge.

Hecannotstrut,vapour,andswaggerasthoudost?butwhyoffendedatthis? Oh but he has been a naughty man! and I have been righteous,sayestthou.Well,Pharisee,well,hisnaughtinessshallnotbelaidtothycharge,ifthouhastchosennoneofhisways.Butsincethouwiltyetbearme down, that thou art righteous, shew now, even now, while thoustandestbeforeGodwiththePublican,some, thoughtheybebutsmall,yea, thoughbut very small fruits of thy righteousness.Let thePublicanalone,sinceheisspeakingofhislifebeforeGod.Orifthoucanstnotlethimalone,yetdonotspeakagainsthim;forthysodoingwillbutprove,thatthourememberesttheevilthatthemanhasdoneuntothee;yea,andthatthoubearesthimagrudgeforittoo,andthatwhileyoustandbeforeGod.

ButPharisee,therighteousmanisamercifulman,andwhilehestandethpraying,heforgiveth;yea,andalsocriethtoGodthathewillforgivehimtoo.(Mark11:25,26,Acts7:60)Hithertothenthouhastshewednoneofthefruitsofthyrighteousness.Pharisee,righteousnesswouldteachtheeto love this Publican, but thou showest that thou hatest him. Lovecovereth themultitude of sins; but hatred and unfaithfulness revealethsecrets.

Pharisee, thou shouldest have remembered this thy brother in this hisdayofadversity,andshouldesthaveshewed,thatthouhadstcompassiontothybrotherinthishisdeplorablecondition;butthou, liketheproud,thecruel,andarrogantman,hasttakenthyneighbourattheadvantage,andthatwhenheisevenbetweenthestraits,andstandingupontheverypinnacle of difficulty, betwixt the heavens and the hells, andhast donewhatthoucouldest,whatonthypartlay,tothrusthimdowntothedeep,saying,"IamnotevenasthisPublican."

Whatcrueltycanbegreater;whatragemorefurious;andwhatspiteandhatred more damnable and implacable, than to follow, or take a manwhile he is asking ofmercy at God's hands, and to put in a caveat[17]againsthisobtainingofit,byexclaimingagainsthimthatheisasinner?

Themasterofrighteousnessdothnotso:"Donotthink,"saithhe,"thatIwillaccuseyoutotheFather."(John5:45)Thescholarsofrighteousnessdonotso."Butasforme,"saidDavid,"whenthey[mineenemies]weresick,[andthePublicanherewassickofthemostmalignantdisease]myclothingwas sackcloth, Ihumbledmy soulwith fasting; andmyprayer[towit,thatImadeforthem]returnedintomineownbosom.Ibehavedmyself as though he had been my friend or brother: I bowed downheavily,asonethatmournethforhismother."(Psa35:13,14)

Pharisee, Dost thou see here how contrary thou art to righteousmen?Nowthen,whereshallwefindoutonetoparallelthee,butbyfindingoutof him that is called thedragon; for he it is that accusethpoor sinnersbeforeGod.(Zech3,Rev12)

"I am not as this Publican":Modesty should have commanded thee tohave bit thy tongue as to this. What could the angels think, but thatrevengewas now in thine heart, and but that thou comest up into thetemple,rathertoboastofthyselfandaccusethyneighbour,thantopraytotheGodofheaven:Forwhatonepetitionisthereinallthyprayer,thatgivestheleastintimation,thatthouhasttheknowledgeofGodorthyself?Nay,whatpetitionofanykindisthereinthyvain-gloriousorationfromfirstto last?onlyanaccusationdrawnup,andthatagainstonehelplessandforlorn;againstapoorman,becauseheisasinner;drawnup,Isay,against himby thee,who canst notmake proof of thyself that thou artrighteous: But come to proofs of righteousness, and there thou artwantingalso.Whatthoughthyraimentisbetterthanhis,thyskinmaybefullasblack:Yea,whatifthyskinbewhiterthanhis,thyheartmaybeyetfarblacker.Yea, it isso, forthetruthhathspokenit; forwithinyouarefullofexcessandalluncleanness.(Matt23)

Pharisee, there are transgressions against the second table, and thePublicanshallbeguiltyofthem:Buttherearesinsalsoagainstthefirsttable,andthouthyselfartguiltyofthem.

The Publican, in that he was an extortioner, unjust, and an adulterer,madeittherebymanifestthathedidnotlovehisneighbour;andthoubymaking a God, a Saviour, a deliverer, of thy filthy righteousness, dothmakeitappear,thatthoudostnotlovethyGod;forashethattaketh,or

thatderogatethfromhisneighbourinthatwhichishisneighbour'sdue,sinnethagainsthisneighbour,sohethattakethorderogatethfromGod,sinnethagainstGod.

Nowthen,thoughthouhastnot,asthoudostimagine,playedatthatlowgameastoderogatefromthyneighbour;yetthouhastplayedatthathighgameastoderogatefromthyGod;forthouhastrobbedGodofthegloryof salvation; yea, declared, that as to that there isno trust tobeput inhim."Lo,thisisthemanthatmadenotGodhisstrength;buttrustedintheabundanceofhisriches,andstrengthenedhimselfinhiswickedness"orsubstance.(Psa52:7)

Whatelsemeansthisgreatbundleofthyownrighteousness,whichthouhast brought with thee into the temple? yea, what means else thycommendingof thyself becauseof that, and so thy implicit prayer, thatthouforthatmightestfindacceptancewithGod?

Allthis,whatdoesitargue,Isay,butthydiffidenceofGod?andthatthoucountest salvation safer in thine own righteousness, than in therighteousnessofGod;andthatthyownloveto,andcareofthyownsoul,isfargreater,andsomuchbetter,thanisthecareandloveofGod.Andisthistokeepthefirsttable;yea,thefirstbranchofthattable,whichsaith,"ThoushaltlovetheLordthyGod?"ForthythusdoingcannotstandwithlovetoGod.

How can thatman say, I love God, who from his very heart shrinkethfromtrustinginhim?Or,howcanthatmansay,IwouldglorifyGod,whoinhisveryheartrefusethtostandandfallbyhismercy?

Supposeagreatmanshouldbidallthepooroftheparishtohishousetodinner, and shouldmoreover sendby themouthofhis servant, saying,Mylordhathkilledhisfatlings,hathfurnishedhistable,andpreparedhiswine,noristherewantofanything,cometothebanquet:Woulditnotbecountedasahighaffrontto,greatcontemptof,andmuchdistrustinthegoodness of theman of the house, if some of these guests should takewiththem,outoftheirownpoorstore,someoftheirmouldycrusts,andcarrythemwiththem,laythemontheirtrenchersuponthetablebeforethe lord of the feast, and the rest of his guests, out of fear that he yet

wouldnotprovidesufficientlyforthosehehadbiddentohisdinnerthathemade?

WhyPharisee,this isthyverycase,Thouhastbeencalledtoabanquet,even to thebanquetofGod'sgrace, and thouhastbeendisposed togo;butbehold, thouhathnotbelieved, thathewouldofhisowncostmakethee a feast, when thou comest; wherefore of thy own store thou hastbroughtwiththee,andhastlaiduponthytrencher[18]onhistable,thymouldyandhoarycrusts inthepresenceof theangels,andof thispoorPublican; yea, and hast vauntingly said upon the whole, "God, I thankthee,thatIamnotasothermenare."IamnosuchNEEDYman.(Luke15:7) "I am no extortioner, nor unjust, no adulterer, nor even as thisPublican."Iamcomeindeedtothyfeast,forofcivilityIcoulddonoless;but for thy dainties, I need them not, I have of such things enough ofmine own.[19] (Luke 18:9) I thank thee therefore for thy offer ofkindness,butIamnotasthosethathave,andstandinneedthereof,"noryetasthisPublican."Andthusfeedinguponthineownfare,orbymakinga composition of his and thine together, thou condemnest God, thoucountesthim insufficientorunfaithful; that is, eitherone thathathnotenough, or having it, will not bestow it upon the poor and needy, andtherefore,ofmerepretencethougoesttohisbanquet,butyettrustesttothineown,andtothatonly.

This is to break the first table; and so tomake thyself a sinner of thehighest form: for the sins against the first table, are sins of an highernaturethanarethesinsagainstthesecond.True,thesinsofthesecondtable are also sins against God, because they are sins against thecommandmentsofGod:but thesins thatareagainst the first table,aresinsnot only against the command,but against the very love, strength,holiness,andfaithfulnessofGod.Andhereinstandsthycondition;thouhastnot,thousayestthouhastnotdoneinjurytothyneighbour;butwhatofthat,IFTHOUHASTREPROACHEDGODTHYMAKER?Thisis,asifamanshouldbeinwithhisfellow-servant,andoutwithhismaster.

Pharisee,Iwillassurethee, thouartbesidesthesaddle;[20]thystate isnotgood,thyrighteousnessissofarofffromdoingoftheeanygood,thatit 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,andgoodnessofGod,thanthesinsofothersinners,astodegree,does.

AndastheyaremoreodiousandabominableinthesightofGod,astheyneedsmust,ifwhatissaidbetrue,asitis;sotheyaremoredangeroustothelifeandsoulofman:forthattheyalwaysappearuntohiminwhomthey dwell, and to him that trusteth in them, not to be sins andtransgressions,butvirtuesandexcellentthings.Notthingsthatsetamanfurther off, but the things, that bring amannearer toGod, than thosethatwant themareor canbe.This therefore is thedangerous estateofthose that go about to establish their own righteousness, that neitherhave, nor can, while they are so doing, submit themselves to therighteousnessofGod.(Rom10:3)Itisfarmoreeasytopersuadeapoorwretch, whose life is debauched, and whose sins are written in hisforehead, to submit to the righteousness of God, that is, to therighteousnessthatisofGod'sprovidingandgiving;thanitistopersuadeaself-righteousmantodoit.Fortheprofanearesoonerconvinced,asofthenecessityofrighteousnesstosavehim:sothathehasnoneofhisowntodohimthatpleasure,and thereforemostgladlyheacceptethof,andsubmitteth himself to the help and health and salvation that is in therighteousnessandobedienceofanotherman.

And upon this account it is, that Christ saith, "The Publicans and theHarlots" enter into the kingdom of heaven before the Scribes andPharisees. (Matt21:31)PoorPharisee,whata lossart thouat? thouartnotonlyasinner,butasinnerofthehighest

form.Notasinnerbysuchsins(bysuchsinschiefly)asthesecondtabledothmakemanifest;butasinnerchieflyinthatway,asnoself-righteousman did ever dream of. For when the righteousman or Pharisee shallhearthatheisasinner,hereplieth,"Iamnotasothermenare."

And because the common andmore ordinary description of sin, is thetransgressionagainstthesecondtable,hepresentlyrepliethagain,Iamnot as this Publican is; and so shrowdeth himself under his own lameendeavours, and ragged,partialpatchesofmoralor civil righteousness.Wherefore when he heareth, that his righteousness is condemned,slighted,andaccountednothingworth,thenhefretteth,andfumeth,and

chafeth and would kill the man, that so slighteth and disdaineth hisgoodly righteousness; but Christ and the true gospel-teacher still goethon, and condemnethallhis righteousness tobeasmenstruous rags, anabominationtoGod,andnothingbutlossanddung.

Nowmenstruousrags,thingsthatareanabomination,anddung,arenotfitmatter tomake a garment of to wear, when I come to God for life,much less to be made my friend, my advocate, my mediator andspokesman,whenIstandbetwixtheavenandhell,topleadformethatImightbesaved.(Isa64:6,Luke16:15,Phil3:6-8)

Perhapssomewillblameme,andcountmealsoworthythereof,becauseIdonotdistinguishbetwixt thematter and themannerof thePharisee'srighteousness.And let themcondemnmestill; for, saving theholy law,which isneither thematternormannerof thePharisee'srighteousness,but rather the rules, if he will live thereby, up to which he shouldcompletely come in every thing that he doth. And I say again, that thewhole of the Pharisee's righteousness is sinful, though notwith and tome, yet with and before the God of heaven. Sinful I say it is, andabominable,bothinitself,andalsoinitseffects.

[ThePharisee'swholerighteousnesssinful.]

First, In itself; for that it is imperfect, scanty, and short of the rule bywhichrighteousnessisenjoined,andEVENwithwhicheveryactshouldbe:Forshortnesshere,eveneveryshortness in theseduties, is sin,andsinfulweakness;whereforethecursetakethholdofthemanforcomingshort,butthatitcouldnotjustlydo,ifhecomingshortwasnothissin:Cursed is every one that doeth not, and that continueth not to do allthingswritteninthelaw.(Deu27:26,Gal3:10)

Second, It is sinful, because it is wrought by sinful flesh; for all legalrighteousnessisaworkoftheflesh.(Rom4:1,Phil3:3-8)

A work, I say, of the flesh; even of that flesh, who, or which alsocommitteth thegreatest enormities.For the flesh isbutone, though itsworkings are divers: Sometimes in awaymost notoriously sensual anddevilish, causing the soul to wallow in wickedness as the sow doth to

wallowinthemire.

But these are not all the works of the flesh; the flesh sometimes willattempt to be righteous, and set upon doing actions, that in theirperfectionwould be very glorious and beautiful to behold. But becausethelawisonlycommandingwords,andyieldethnohelptothemanthatattempts toperformit;andbecause the flesh isweak,andcannotdoofitselfthatwhichitbeginnethtomeddlewith,thereforethismostgloriousworkofthefleshfaileth.

But,Isay,asitisaworkoftheflesh,itcannotbegood,forasmuchasthehand that worketh it, is defiled with sin: For in a good man, onespiritually good, "that is in his flesh there dwells no good thing," butconsequently that which is bad; how then can the flesh of a carnal,gracelessman,andsuchaoneiseveryPhariseeandself-righteousmanintheworld,produce,thoughitjoinethitselftothelaw,totherighteouslawofGod,thatwhichisgoodinhissight.

If any shall think that I pinch so hardly, because I call man'srighteousnesswhich isof the law,of therighteous lawofGod, flesh; letthemconsiderthatwhichfollows;towit,Thatthoughmanbysin,issaidtobedeadinsinandtrespasses,yetnotsodead,butthathecanactstillinhisownsphere.Thatis,todo,andchoosetodo,eitherthatwhichbyallmeniscountedbase,orthatwhichbysomeiscountedgood,thoughheisnot,norcanalltheworldmakehimcapableofdoinganythingthatmaypleasehisGod.

Manbynature,asdeadasheis,can,andthatwiththewillofhisflesh,willhisownsalvation.Manbynaturecan,andthatbythepoweroftheflesh,pursueandfollowafterhisownsalvation;butthenhewillsit,andpursuesorfollowsafterit,notinGod'sway,buthisown.NotbyfaithinChrist,butbythelawofMoses,seeRomans10:16,31,10:3-7.

Whereforeitisnoerrortosay,thatamannaturallyhasWill,andaPowertopursuehiswill,andthatastohissalvation.Butitisadamnableerrortosay,thathehathwillandpowertopursueit,andthatinGod'sway.Forthenwemusthold that themysteriesof thegospelarenatural; for thatnaturalmen,ormenbynature,mayapprehendandknowthem;yea,and

knowthemtobetheonlymeansbywhichtheymustobtaineternallife:fortheunderstandingmustactbeforethewill;yea,amanmustapproveofthewayto lifebyJesusChrist,beforehismindwillbudge,orstir,ormovethatway:"ButthenaturalmanreceivethnotthethingsoftheSpiritofGod;[ofthegospel]fortheyarefoolishnessuntohim,neithercanheknowthembecausetheyarespirituallydiscerned."(1Cor2:14)

He receiveth not these things; that is, hismind andwill lie cross untothem,forhecountsthemfoolishness;norcanallthenaturalwisdomintheworld,causethathiswillshouldfallinwiththem,becauseitcannotdiscernthem.

Nature discerneth the law, and the righteousness thereof; yea, itdiscernethit,andapproveththereof;thatis,thattherighteousnessofitisthebestandonlywaytolife,andthereforethenaturalwillandpoweroftheflesh,ashereyouseeinthePharisee,dosteertheircoursebythatforeternallife.(1Cor2:14)

The righteousnessof the law therefore is aworkof the flesh, aworkofsinful flesh, and therefore must needs be as filth and dung, andabominableastothatforwhichthismanhathproducedit,andpresenteditinthetemplebeforeGod.

Nor is thePhariseealoneentangled in thismischief;manysoulsarebythese works of the flesh flattered, as also the Pharisee was, into anopinion,thattheirstateisgood,whenthereisnothinginit.themostthattheirconversionamountethto,is,thePublicanisbecomeaPharisee;theopensinnerisbecomeaself-righteousman.Oftheblacksideofthefleshhehathhadenough,nowthereforewiththewhitesideofthefleshhewillrecreate himself. And now, most wicked must he needs be, thatquestioneththegoodnessofthestateofsuchaman.He,ofadrunkard,aswearer, an unclean person, a sabbath-breaker, a liar, and the like, isbecome reformed; a lover of righteousness, a strict observer, doer, andtrader in the formalities of the law, and a herder with men of hiscomplexion. And now he is become a great exclaimer against sin andsinners, defying to acquaintwith those that oncewerehis companions,saying,"IamnotevenasthisPublican."

To turn therefore from the flesh to the flesh, from sin to man'srighteousness:yea,torejoiceinconfidence,thatthystateisbetterthanisthatofthePublican:Imean,betterintheeyesofdivinejustice,andinthejudgmentofthelaw;andyettobefoundbythelaw,notinthespirit,butintheflesh;notinChrist,butunderthelaw;notinastateofsalvation,butofdamnation, is commonamongmen:For they,and theyonly,arethe rightmen, "which worship God in the Spirit, and rejoice in ChristJesus,andhavenoconfidenceintheflesh."Wherebyflesh,mustnotbemeant thehorrible transgressionsagainst the law, though theyare alsocalledtheworksoftheflesh(Gal5:19),fortheyministernooccasionuntomen,tohaveconfidenceinthemtowardsGod:butthatisthat,whichisinsinuatedbyPaul,wherehesaith,hehad"noconfidence in the flesh,"though he might have had it, as he said, "Though I might also haveconfidenceintheflesh.Ifanyotherman,"saithhe,"thinkeththathehathwhereof hemight trust in the flesh, Imore" (Phil 3:3,4): And then herepeatsa two-foldprivilege thathehadby the flesh.First,ThathewasoneoftheseedofAbraham,andofthetribeofBenjamin,anHebrewoftheHebrews,&c.

Secondly, That he had fallen in with the strictestmen of that religion,whichwassuchaftertheflesh;towit,tobeaPharisee,andwasthesonofa Pharisee, had much fleshly zeal for God, and was "touching therighteousnesswhichisinthelawblameless."(Phil3:6)

But, I say still, there is nothing but flesh, flesh; fleshly privileges, andfleshlyrighteousness,andsoconsequentlyafleshlyconfidence,andtrustforheaven.Thisismanifestfortheseverythings,whenthemanhadhiseyes enlightened, he counted all but loss and dung, that he might befoundinChrist,nothavinghisownrighteousnesswhichisofthelaw,butthatwhich is through the faith of Christ, the righteousnesswhich is ofGodbyfaith.

[Godlymenareafraidoftheirownrighteousness.]

Andthisleadsmetoanotherthing,andthatis,totellthee,OthoublindPhariseethatthoucanstnotbeinasafecondition,becausethouhastthyconfidenceintheflesh,thatis,intherighteousnessoftheflesh.For"allfleshisgrass,andallthegoodlinessthereofisastheflowerofthefield":

andthefleshandthegloryofthatbeingasweakasthegrass,whichtodayis,andtomorrowiscastintotheoven,isbutaweakbusinessforamantoventurehiseternalsalvationupon.Wherefore,asIalsohintedbefore,thegodly-wise have been afraid to be found in their righteousness, Imeantheirownpersonal righteousness, though that is farbetter, thancanbetherighteousnessofanycarnalman:forthegodlyman'srighteousnessiswrought in the spirit and faith of Christ; but the ungodly man'srighteousnessisoftheflesh,andofthelaw.YetIsay,thisgodlymanisafraid to stand by his righteousness before the tribunal of God, as ismanifestinthesefollowingparticulars.

First,Heseessininhisrighteousness,forsotheprophetintimates,whenhesaith,"Allourrighteousnessesareasfilthyrags(Isa64:6):butthereisnothingcanmakeone'srighteousnessfilthybutsin.Itisnotthepoor,thelow, themean, thesickly, thebeggarlystateofaman,noryethisbeinghatedofdevils,persecutedofmen,brokenundernecessities,reproaches,distresses,oranykindoftroublesofthisnature,thatcanmakethegodlyman'srighteousnessfilthy;nothingbutSINcandoit,andthatcan,doth,hath,andwilldoit.Norcananyman,behewhohewill,andthoughhewatches, prays, strives, denies himself, and puts his body under whatchastisementorhardshipshecan;yea,thoughhealsoshallgethisspiritand soul hoisted up to the highest peg, or pin of sanctity, and holycontemplation, and so his lusts to the greatest degree ofmortification;butsinwillbewithhiminthebestofhisperformances.Withhim,Isay,to pollute anddefile his duties, and tomakehis righteousness speckedandspotted,filthyandmenstruous.

Iwillgiveyoutwoorthreeinstancesforthis.1.Nehemiahwasaman,inhisday,onethatwaszealous,veryzealousforGod,forhishouse,forhispeople,andforhisways;andsocontinued,andthatfromfirsttolast,astheymaysee thatplease to read the relationofhisaction;yetwhenhecomes seriously to be concerned with God about his duties, herelinquishethastandingbythem.True,hementioneththemtoGod,butconfesseththatthereisimperfectionsinthem,andprayeththatGodwillnotwipethemaway:"Wipenotoutmygooddeeds,OmyGod,thatIhavedone for the house ofmyGod, and for the offices thereof." And again,"Remember me, Omy God, concerning this," also another good deed,

"andsparemeaccordingtothegreatnessofthymercy:-Rememberme,OmyGod,forgood."(Neh13)

Idonotthinkthatbytheseprayershepleadethforanacceptationofhisperson, as touching justification from the curse of the law, as the poorblindPhariseedoth;butthatGodwouldacceptofhisservice,ashewasason,andnotdeny togivehima rewardofgrace forwhathehaddone,sincehewaspleasedtodeclareinhistestament,thathewouldrewardthelabour of love of his saints with an exceeding weight of glory; andtherefore prayeth, that God would not wipe away his good deeds, butrememberhimforgood,accordingtothegreatnessofhismercy.

2. A second instance is that of David, where he saith, "Enter not intojudgmentwiththyservant":OLord;"forinthysightshallnomanlivingbejustified."(Psa143:2)David,asIalsohavehintedbeforeissaidtobeaman after God's own heart (Acts 13:22), and as here by the Spirit heacknowledgeshimforhisservant;yetbeholdhowheshrinketh,howhedrawethback,howheprayeth,andpetitioneth,thatGodwouldvouchsafesomuchasnot toenter into judgmentwithhim.Lord,saithhe, if thouenterestintojudgmentwithme,Idie,becauseIshallbecondemned;forinthysightIcannotbejustified;towit,bymyowngooddeeds.Lord,atthe beginning of thy dealing withme, by thy law andmy works I die,thereforedonotsomuchasenterintojudgmentwithme,OLord.Noristhismycaseonly,butitistheconditionofalltheworld:"ForinthysightshallNOmanlivingbejustified."

3.Athirdinstanceis,thatgeneralconclusionoftheapostle,"ButthatnomanisjustifiedbythelawinthesightofGod,itisevident:for,Thejustshall livebyfaith."(Gal3:11)BythissayingofPaul,ashetakethupthesentenceof theprophetHabakkuk (2:4), sohe takethup this sentence,yea,andthepersonaljusticeofDavidalso.Noman,saithhe,isjustifiedby the law in the sight of God; no, no justman, no holyman, not thestrictest andmost righteousman. Butwhy not?why? Because the justshalllivebyfaith.

The just man, therefore, must die, if he has not faith in anotherrighteousness,thanthatwhichisofthelaw;calledhisown:Isay,hemustdie,ifhehasnoneotherrighteousnessthanthatwhichishisownbythe

law.[21]ThusalsoPaulconfessesofhimself:I,saithhe,knownothingbymyself, either before conversionor after; that is, I knewnot, that I didanything before conversion, either against the law, or against myconscience;forIwasthen,touchingtherighteousnesswhichisofthelaw,blameless. Also, sincemy conversion, I know nothing bymyself; for "IhavelivedinallgoodconsciencebeforeGoduntothisday."(Acts23:1)

A great saying, I promise you. I doubt this is more than our gloriousjustitiaries can say, except they say and lie. Well, but yet, "I am nothereby justified." (1 Cor 4:4, Phil 3:7) Nor will I dare to venture theeternalsalvationofmysouluponmineownjustice,"buthethatjudgethme is the Lord." That is, though I, throughmydimsightedness, cannotseetheimperfectionsofmyrighteousness;yettheLord,whoismyjudge,andbeforewhosetribunalImustshortlystand,canandwill;andifinhissight there shall be foundnomorebutone spot inmy righteousness, Imust,ifIpleadmyrighteousness,fallforthat.

Second,That thebestofmenare afraid to standbeforeGod's tribunal,there to be judged by the law as to life and death, according to thesufficiencyornon-sufficiencyof their righteousness, is evident,becausebycastingawaytheirown, inthismatter, theymakeall themeanstheycan for this; that is, thathismercy,byanactofgrace,bemadeover tothem,andthattheyinitmaystandbeforeGodtobejudged.

HenceDavidcriesoutsooften,"Leadme,OLord,inthyrighteousness."(Psa5:8)"Delivermeinthyrighteousness."(Psa31:1)"Judgeme,OLordmyGod,accordingtothyrighteousness."(Psa35:24)"Quickenmeinthyrighteousness." (Psa 119:40) "O Lord," says he, "give ear to mysupplications; in thy faithfulness answerme, and in thy righteousness.Andenternotintojudgmentwiththyservant":OLord:"Forinthysightshall noman livingbe justified." (Psa 143:1,2)AndDavid,What ifGoddoth thus? Why then, saith he, "My tongue shall speak of thyrighteousness." (Psa 35:28) "My tongue shall sing aloud of thyrighteousness." (Psa 51:14) "My mouth shall shew forth thyrighteousness."Yea, "Iwillmakementionof thy righteousness, evenofthineonly."(Psa71:15,16)

Danielalso,whenhecomestopleadforhimselfandhispeople,hefirst

castsawayhisandtheirrighteousness,saying,"Forwedonotpresentoutsupplications before thee for our righteousnesses." And pleads God'srighteousness,andthathemighthaveashareandinterestinthat,saying,"O Lord, righteousness belongeth unto thee" (9:7,18), to wit, thatrighteousness, for the sake of which, mercy and forgiveness, and soheavenandhappinessisextendedtous.

Righteousness belongeth to thee, and is thine, as nearly as sin, shame,and confusion, is ours, and belongeth to us, which righteousness heafterwardscalleth"TheLord,"saying,doit,fortheLord'ssake;readthe16,17,versesoftheninthofDaniel."OLord,"saithhe,"accordingtoallthyrighteousness,Ibeseechthee,letthineangerandthyfurybeturnedaway from thycityJerusalem, thyholymountain:because forour sins,and for the iniquities of our fathers, Jerusalem and thy people arebecome a reproach to all that are about us.Now therefore,OourGod,heartheprayerofthyservant,andhissupplications,andcausethyfacetoshineuponthysanctuarythatisdesolate,fortheLord'ssake."Forthesake of theLord JesusChrist; for onhimDaniel nowhadhis eye, andthroughhimtotheFatherhemadehissupplication;yea,andtheanswerwas according to his prayer, to wit, that God would have mercy onJerusalem,andthathewouldinhistimesendtheLord,theMessias,tobringthemineverlastingrighteousnessforthem.

Paulalso,asIhavehintedbefore,disclaimshisownrighteousness,andlayethfastholdontherighteousnessofGod:seekingtobefoundinthat,orinhimthathasit,nothavinghisownrighteousness;forheknewthatwhentheraindescends,thewindsblow,andthefloodscomedownfallsonallmen,buttheythathavethatrighteousness.(Phil3)

Now the earnest desire of the righteous to be found in God'srighteousness, ariseth from strong conviction of the imperfections oftheirown,andofgoodknowledgethatwasgiventhemoftheterrorthatwillattendmenatthedayofthefierytrial;towit,thedayofjudgment.Foralthoughmencannowflatterthemselves intoa fool'sparadise,andpersuadethemselvesthatallshallbewellwiththemthen,forthesakeoftheirownsillyandvain-gloriousperformances;yetwhenthedaycomesthatshallburnlikeanoven,andwhenallthathavedonewickedlyshallbe as stubble, and sowill all appear tobe that arenot found inChrist,

thenwill their righteousness vanish like smoke, or be like fuel for thatburning flame. And hence the righteousness that the godly seek to befoundin,iscalledthenameoftheLord,astrongtower,arock,ashield,afortress,abuckler,arockofdefence,UNTOwhichtheyresort,andINTOwhichtheyrunandaresafe.

The godly wise therefore do not, as this Pharisee, bring their ownrighteousnessintothetemple,andtherebuoyupthemselvesandspiritsbythatintoaconceit,thatforthesakeofthat,Godwillbemercifulandgooduntothem:butthrowingawaytheirown,theymaketoGodforhis,because they certainly know, even by the word of God, that in thejudgment none can stand the trial, but those that are found in therighteousnessofGod.

Third,ThatthebestofmenareafraidtostandbeforeGod'stribunalbythelaw,theretobejudgedtolifeanddeath,accordingtothesufficiencyornon-sufficiencyoftheirrighteousness,isevident:fortheyknow,thatitis a vain thing to seek by acts of righteousness to make themselvesrighteousmen,as is thewayofall themthat seek tobe justifiedby thedeedsofthelaw.

Andherein lieth thegreatdifferencebetween thePhariseeand the trueChristian man. The Pharisee thinks, by acts of righteousness he shallmakehimselfarighteousman,thereforehecomethintothepresenceofGod well furnished, as he thinks, with his negative and positiverighteousness.

GracesufferethnotamantoboastitbeforeGod,whateverhesaithbeforeme: "His soulwhich is liftedup, isnotupright inhim" (Hab2:4):Andbetter is thepoor inspirit, than theproud inspirit.ThePhariseewasaveryproudman,aproud,ignorantman,proudofhisownrighteousness,and ignorant ofGod's: forhadhenot, he couldnot, ashedid, have socondemnedthePublican,andjustifiedhimself.

[The Pharisee ignorant that he must be righteous before he can dorighteousness.]

AndIsayagain,thatallthisprideandvain-gloriousshewofthePharisee,

did arise from his not being acquaintedwith this; that amanmust begood, before he can do good; he must be righteous, before he can dorighteousness. This is evident from Paul, who insinuateth this as thereason,why"nonedogood,"evenbecauseThereisnonethatisrighteous,no,notone."Thereisnonerighteous,"saithhe;andthenfollows,"Thereisnonethatdoethgood."(Rom3:10-12)Foritisnotpossibleforaman,thatisnotfirstmaderighteousbytheGodofheaven,todoanythingthatin aproper, in a law, or in a gospel-sensemaybe called righteousness.Meddle with righteous things he may; attempt to make himself arighteous man, by his so meddling with them, he may; but workrighteousness, and so by such works of righteousness, make himself arighteousman,hecannot.

Therighteousnessofacarnalman,isindeedbyGodcalledrighteousness;butitmustbeunderstood,asspokeninthedialectoftheworld;orwithreferencetotheworld'smatters.Theworldindeedcallsitrighteousness;and it will do no harm, if it bear that term with reference to worldlymatters.Henceworldlyciviliansarecalledgoodandrighteousmen,andso,suchasChrist,underthatnotion,neitherdiedfor,norgivethhisgraceunto. (Rom 5:7,8) But we are not now discoursing about any otherrighteousness, than that which is so accounted either in a law, or in agospel-sense;andthereforeletusalittlemoretouchuponthat.

Aman thenmust be righteous in a law-sense, beforehe cando acts ofrighteousness, Imean thatare such, inagospel-sense.Hence first, youhave true gospel-righteousnessmade the fruit of a second birth. "If yeknow that he [Christ] is righteous, ye know that every one that doethrighteousnessisbornofhim."(1John2:29)Notbornofhimbyvirtueofhis own righteous actions, but bornof himby virtue ofChrist'smightyworkingwithhisworduponthesoul;whoafterwards,fromaprincipleoflife,actethandworkethrighteousness.

Andhesaithagain,"Littlechildren,letnomandeceiveyou,hethatdoethrighteousness is righteous, even as he is righteous." (1 John 3:7)Uponthis scripture, I will a little comment, for the proof of what is urgedbefore;namely, thatamanmustbe righteous ina law-sense,beforehecandosuchthingsthatmaybecalledactsofrighteousness inagospel-sense. And for this, this scripture, ministereth to us two things to be

consideredbyus.

Thefirstis,thathethatdoethrighteousnessisrighteous.

Thesecondis,thathethatdoethrighteousnessisrighteous,asChristisrighteous.

First, He that doeth righteousness; that is, righteousness which thegospelcallethso,isrighteous;thatis,precedentto,orbeforehedoththatrighteousness.Forhedothnotsay,heshallmakehispersonrighteousbyactsofrighteousnessthatheshalldo;forthenaneviltreemaybeargoodfruit: yea, andmaymake itself good by doing so: But he saith, he thatdoethrighteousnessisrighteous;ashesaith,hethatdoethrighteousnessISbornofhim.

Sothen,amanmustberighteousbeforehecandorighteousness,beforehecandorighteousnessinagospel-sense.

Second,Our second thing then is to inquire,withwhat righteousness amanmustberighteous,beforehecandothatwhichinagospel-senseiscalledrighteousness?

Andfirst,Ianswer,Hemustberighteousinalaw-sense;thatis,hemustberighteousinthejudgmentofthelaw.Thisisevident,becausehesaith,he thatdoethrighteousness isrighteousashe isrighteous.That is, inalaw-sense;forChrist innosenseisrighteousinthejudgmentofcharityonly;butinhismeanestacts,ifitbelawfultomakesuchcomparison,hewas righteous in a law-sense, or in the judgment of the law. Now theapostle saith, "That he that doeth righteousness IS righteous, asHE isrighteous." They are the words of God, and therefore I cannot err inquotingofthem,thoughImaynotsofully,asIwould,makethegloryofthemshineinspeakingtothem.

Butwhatrighteousnessisthat,withwhichamanmuststandrighteousinthe judgment of the law, before he shall or can be found to do acts ofrighteousness,thatbythegospelaresocalled?Ianswer.

First, It isnoneofhisownwhich isof the law,youmaybesure; forhe

hath this righteousnessbeforehedoethany that canbecalledhisown."He that doeth righteousness is righteous" already, precedent to, orbeforehedoththatrighteousness;yea,heisrighteousbefore,evenasHEisrighteous.

Second, It cannotbehisownwhich isof thegospel; that is, thatwhichflowethfromaprincipleofgraceinthesoul:forheisrighteousbeforehedoeth this righteousness.He thatdoeth righteousness, IS righteous.Hedothnotsayhethathathdoneit,buthethatdoethit;respectingtheactwhileitisindoing,heisrighteous.Heisrighteouseventhen,whenheisa doing of the very first act of righteousness; but an act, while it is indoing,cannot,untilitisdone,becalledanactofrighteousness;yet,saiththetext,"Heisrighteous."

But again, if an act, while it is in doing, cannot be called an act ofrighteousness;tobesure, itcannothavesuchinfluencesastomaketheactor righteous; tomakehimrighteous, as theSonofGod is righteous,and yet the righteousness withwhich this doer ismade righteous, andthat before he doeth righteousness, is such; for so saith the text, thatmakeshimrighteousasheisrighteous.

Besides, it cannot be his own, which is gospel-righteousness, flowingfromaprincipleofgraceinthesoul;forthatinitsgreatestperfectioninus,whileweliveinthisworld,isaccompaniedwithsomeimperfections;towit, our faith, love, andwhole courseofholiness iswanting, orhathsomethinglackinginit.Theyneitherareapart,norwhenputalltogether,perfect,astothedegree,theuttermostdegreeofperfection.

Buttherighteousnessunderconsideration,withwhichtheman,inthatofJohn,ismaderighteous,isaperfectrighteousness;notonlywithrespecttothenatureofit,asapennyisasperfectsilverasashilling;noryetwithrespect to a comparative degree; for so a shilling arrivethmore towardtheperfectionof thenumbertwenty, thandotha two-pennyora three-penny piece: but it is a righteousness so perfect, that nothing can beaddedtoit,norcananythingbetakenfromit:forsoimplieththewordsof the text, "he is righteous, asChrist is righteous."Yea, thus righteousbefore,andinordertohisdoingofrighteousness.Andinthishe is likeunto the Son of God, who was also righteous before he did acts of

righteousness referring to a lawof commandment:wherefore it is said,thatasheis,soareweinthisworld.Asheisorwasrighteous,beforehedid acts of righteousness among men by a law, so are HIS righteous,before they act righteousness among men by a law. "He that dothrighteousnessisrighteous,asHEisrighteous."

Christ was righteous, before he did righteousness, with a two- foldrighteousness.Hehada righteousnessashewasGod;hisgodheadwasperfectly righteous; yea, it was righteousness itself. His human naturewasperfectlyrighteous,itwasnaturallyspotlessandundefiled.Thushisperson was righteous, and so qualified to do that righteousness, thatbecausehewasbornofawoman,andmadeunderthelaw,hewasboundbythelawtoperform.

Now,asheis,soarewe:notbywayofnaturalrighteousness,butbywayof resemblance thereunto. Had Christ, in order to his working ofrighteousness, a two-fold righteousness inherent in himself, theChristian,inordertohisworkingofrighteousness,hathbelongingtohimatwo-foldrighteousness.DidChrist'stwo-foldrighteousnessqualifyhimforthatworkofrighteousness,thatwasofGoddesignedforhimtodo?Why the Christian's two-fold righteousness doth qualify him for thatwork of righteousness, that God hath ordained, that he should do andwalkinthisworld.

But youmay ask,what is that righteousness,withwhich a Christian ismaderighteousbeforehedothrighteousness?

Ianswer,Itisatwo-foldrighteousness.

I.Itisarighteousnessputuponhim.

II. It isarighteousnessput intohim.I.Forthe first, It isrighteousnessput upon him, with which also he is clothed as with a coat or mantle(Rom3:22),andthisiscalledtherobeofrighteousness;andthisiscalledthe garments of salvation. (Isa 61:10)[22] This righteousness is noneotherbuttheobedienceofChrist;thewhichheperformedinthedaysofhis flesh, and can properly be called no man's righteousness, but therighteousness of Christ; because no man had a hand therein, but he

completedithimself.Andhenceitissaid,That"bytheobedienceofoneshallmanybemaderighteous." (Rom5:19)By theobedienceofone,ofonemanJesusChrist,asyouhave it inverse15 forhecamedownintotheworldtothisveryend;thatis,tomakeagenerationrighteous,notbymakingof them laws,andprescribingunto themrules: for thiswas theworkofMoses,whosaid,"Anditshallbeourrighteousness,ifweobserveto do all these commandments before the Lord our God, as he hathcommandedus." (Deu6:25,24:13)Noryetby takingawaybyhisgracetheimperfectionsoftheirrighteousness,andsomakingofthatperfectbyadditionsofhisown;buthemakesthemrighteousbyhisobedience;notin them, but for them, while he personally subjected himself to hisFather'slawonourbehalf,thathemighthavearighteousnesstobestowuponus.Andhencewearesaidtobemaderighteous,whileweworknot;and to be justifiedwhile ungodly (Rom 4:5), which can be done by noother righteousness than that, which is the righteousness of Christ byperformance, the righteousness of God by donation, and ourrighteousness by imputation. For, I say, the person that wrought thisrighteousnessforus,isChristJesus;thepersonthatgivethittous,istheFather; who hath made Christ to be unto us righteousness, and hathgiven him to us for this very end, that we might be made therighteousnessofGodinhim(1Cor1:30,2Cor5:21),Andhenceit issooften said, One shall say, surely in the Lord have I righteousness andstrength.Andagain,"IntheLordshallalltheseedofIsraelbejustified,and shall glory." "This is the heritage of the servants of the Lord, andtheirrighteousnessisofme,saiththeLord."(Isa45:24,25,54:17)

This righteousness is thatwhich justifieth, andwhich secureth the soulfromthecurseof the law;byhiding, through itsperfection,all the sinsand imperfections of the soul. Hence it follows, in that fourth of theRomans,"EvenasDavidalsodescribeththeblessednessoftheman,untowhom God imputeth righteousness without works, saying, Blessed aretheywhoseiniquitiesareforgiven,andwhosesinsarecovered.BlessedisthemantowhomtheLordwillnotimputesin."

Andthisitdoth,evenwhilethepersonthatbygraceismadeapartaker,is without good works, and so ungodly. This is the righteousness ofChrist,Christ'spersonalperformances,whichhedidwhenhewasinthis

world;thatisthat,bywhichthesoulwhilenaked,iscovered,andsohidas to its nakedness, from the divine sentence of the law; "I spreadmyskirtoverthee,andcoveredthynakedness."(Eze16:8)

NowthisobedientialrighteousnessofChrist,consistethoftwoparts.1.Inadoingof thatwhich the lawcommandedus todo.2. Inapaying thatprice for the transgression thereof, which justice hath said, shall berequiredatthehandofman;andthatisthecurseddeath.Inthedaythatthoueatestthereof,thoushaltdiethedeath;towit,thedeaththatcomesby the curse of the law. So then, Christ having brought in that part ofobedienceforus,whichconsistethinadoingofsuchobedientialactsofrighteousnesswhichthelawcommands;headdeththeretothespillingofhisblood,tobethepriceofourredemptionfromthatcurseddeath,thatby sin we had brought upon our bodies and souls. And thus are theChristians made perfectly righteous; they have the whole obedience ofChristmadeover to them;towit, thatobediencethatstandeth indoingthe law, and that obedience that standeth in paying of a price for ourtransgressions. So then,Doth the law call for righteousness?Here it is.Doththelawcallforsatisfactionforoursins?Hereitis.Andwhatcanthelawsayanymoretothesinnerbutthatwhichisgood,whenhefindethinthepersonalobedienceofChristforhim,thatwhichanswerethtowhatitcancommand,thatwhichitcandemandofus.

HereinthenstandethaChristian'ssafety,notinabundleofactionsofhisown,but ina righteousnesswhichcometh tohimbygraceandgift; forthisrighteousnessissuchascomesbygift,bythegiftofGod.Henceitiscalledthegiftofrighteousness,thegiftbygrace,thegiftofrighteousnessbygrace,whichistherighteousnessofone,towit,theobedienceofJesusChrist.(Rom5:15-19)

And this is the righteousness by which, he that doth righteousness, isrighteous as HE is righteous; because it is the very self-samerighteousness,thattheSonofGodhathaccomplishedbyhimself.Norhashe any other or more excellent righteousness, of which the law takethnotice,orthatitrequireth,thanthis.Forasfortherighteousnessofhisgodhead,thelawisnotconcernedwiththat;forasheissuch,thelawishiscreature,andservant,andmaynotmeddlewithhim.

Therighteousnessalsoofhishumannature,thelawhathnothingtodowiththat;forthatistheworkmanshipofGod,andisasgood,aspure,asholyandundefiled, as is the law itself.All then that the lawhath todowith,istoexactcompleteobedienceofhimthatismadeunderit,andaduesatisfactionforthebreachthereof,thewhich,ifithath,thenMosesiscontent.

Now, this is the righteousness, with which the Christian, as tojustification, is made righteous; to wit, a righteousness, that is neitheressentialtohisgodhead,nortohismanhood;butsuchasstandethinthatglorious person, who was such, his obedience to the law. Whichrighteousnesshimselfhad,withreferencetohimself,noneedofatall,forhis godhead; yea, hismanhoodwas perfectly righteouswithout it. Thisrighteousness therefore was there, and there only, necessary, whereChristwastobeconsideredasGod'sservantandoursurety,tobringtoGodJacobagain,andtorestorethepreservedofIsrael.ForthoughChristwasaSon,yethebecameaservanttodo,notforhimself,forhehadnoneed,butforus,thewholelaw,andsobringineverlastingrighteousnessforus.

Andhence it is said, thatChristdidwhathedid forus:Hebecame theendofthelawforrighteousnessforus;hesufferedforus(1Peter2:21);hedied forus (1Thess5:10);he laiddownhis life forus (1John3:16),andhegavehimself forus.(Gal1:4)TherighteousnessthenthatChristdid fulfil, when he was in the world, was not for himself simplyconsidered, nor for himself personally considered, for he had no needthereof;butitwasfortheelect,themembersofhisbody.

Christthendidnotfulfilthelawforhimself,forhehadnoneedthereof.Christ again did fulfil the law for himself, for he had need of therighteousnessthereof;hehadneedthereof for thecoveringofhisbody,andtheseveralmembersthereof; forthey, inagoodsense,arehimself,membersofhisbody,ofhisflesh,andofhisbones;andheownsthemasparts of himself in many places of the holy scripture. (Eph 5:30, Acts9:4,5, Matt 25:45, 10:40, Mark 9:37, Luke 10:16, 1 Cor 12:12,27) Thisrighteousness then, even thewhole ofwhatChrist did in answer to thelaw,itwasforhis,andGodhathputituponthem,andtheyarerighteousinit,evenrighteousasheisrighteous.Andthistheyhavebeforetheydo

actsofrighteousness.

II.Thereisrighteousnessputintothem,beforetheyactrighteousthings.Arighteousness,Isay,putintothem;orIhadratherthatyoushouldcallitaprincipleofrighteousness;foritisaprincipleoflifetorighteousness.Beforeman'sconversion,thereisinhimaprincipleofdeathbysin;butwhen he is converted to Christ, there is put into him a principle ofrighteousness,thathemaybringforthfruituntoGod.(Rom7:4-6)

Hencetheyaresaidtobequickened, tobemadealive, toberisenfromdeathtolife,tohavetheSpiritofGoddwellinginthem;notonlytomaketheirsoulsalive,buttoquickentheirmortalbodiestothatwhichisgood.(Rom8:11)

Here,asIhintedbefore,theythatdorighteousnessaresaidtobebornofhim, that is, antecedent to their doing of righteousness (1 John 2:29),"born of him," that is,made alivewith new spiritual and heavenly life.Whereforetheexhortationtothemis,"Neitheryieldyeyourmembersasinstrumentsofunrighteousnessuntosin:butyieldyourselvesuntoGod,asthosethatarealivefromthedead,andyourmembersasinstrumentsofrighteousnessuntoGod."(Rom6:13)

Nowthisprinciplemustalsobeinmen,beforetheycandothatwhichisspirituallyandgospellygood:Forwhateverseeminggoodthinganymandoth,beforehehasbestoweduponhimthisheavenlyprinciplefromGod,itisaccountednothing,it isaccountedsinandabominationinthesightofGod;foraneviltreecannotbringforthgoodfruit:Mendonotgathergrapesof thorns;neitherofabramblegatherthey figs.Eithermakethetreegoodandhisfruitgood,orthetreeevilandhisfruitevil.(Luke6:43-45)Itisnotthefruitthatmakesthetree,butthetreethatmakesthefruit.Amanmustbegood,beforehecandogood,andevilbeforehecandoevil.

Theybenotrighteousactionsthatmakearighteousman;norbetheyevilactionsthatmakeawickedman:foratreemustbeasweetingtreebeforeityieldsweetings;[23]andacrabtreebeforeitbringforthcrabs.[24]

This is thatwhich isassertedby theSonofGodhimself;and it liethso

levelwithreasonandthenatureofthings,thatitcannotbecontradicted.(Matt7:16-18)"Agoodmanoutofthegoodtreasureofhisheart,bringethforth thatwhich isgood;andanevilmanoutof theevil treasureofhisheart, bringeth forth that which is evil." (Luke 6:45) But this,notwithstandingall thatcanbesaid,seemethverystrangeto thecarnalworld; for theywill not be otherwise persuaded, but that they be gooddeedsthatmakegoodmen,andevilonesthatmakeevilmen:Andsobysuch dotish apprehensions dowhat in them lieth to fortify their heartswith the mists of darkness against the clear shining of the word, andconvictionofthetruth.

And thus it was from the beginning: Abel did his first services to Godfrom this principle of righteousness; but Cain would have been maderighteous by his deed; but his deed not flowing from the same root ofgoodness,asdidAbel's,notwithstandinghedid itwith theverybesthehad,isyetcalledevil:Forhewanted,Isay,theprinciples,towit,ofgraceandfaith,withoutwhichnoactioncanbecountedgoodinagospelsense.

Thesetwothingsthen,thatmanmusthavethatwilldorighteousness.HemusthaveputuponhimtheperfectrighteousnessofChrist;andhemusthave dwelling in him, as a fruit of the new birth, a principle ofrighteousness.Thenindeedheisatreeofrighteousness,andGodisliketobeglorifiedin,andbyhim;butthisthePhariseewasutterlyignorantof,andattheremotestdistancefromit.

[The righteousnessofChrist,unto justification,mustbe imputed to theChristian before he can attain the principle of righteousness untosanctification.]

Quest.Youmayaskmenext,Butwhichofthesearefirstbestoweduponthe Christian, the perfect righteousness of Christ unto justification, orthisgospelprincipleofrighteousnessuntosanctification?

Answ.TheperfectrighteousnessofChristuntojustification,mustfirstbemadeovertohimbyanactofgrace.Thisisevident,

1.Because,heisjustifiedasungodly;thatis,whilstheisungodly:Butitmustnotbesaidofthem,thathavethisprincipleofgraceinthem,that

theyareungodly;fortheyaresaintsandholy.Butthisrighteousness,byITGod justifieth theungodly, by imputing it to them,when, andwhilethey,astoaprincipleofgrace,aregraceless.

Thisisfurthermanifestedthus:Thepersonmustbeacceptedbeforetheperformanceofthepersoncan;"AndtheLordhadrespectuntoAbel,andtohisoffering."(Gen4:4)IfhehadrespecttoAbel'spersonfirst,yethemusthaverespectuntoitforthesakeofsomerighteousness;butAbel,inthat, had no righteousness; for that he acted after that God had hadrespectuntohisperson.[25]"AndtheLORDhadrespectuntoAbel,andtohisoffering:ButuntoCain,andtohisoffering,hehadnotrespect."

TheprophetEzekiel also showsus this;where, by the similitudeof thewretched infant, and of the manner of God's receiving it to mercy, heshowshowhereceived theJews to favour.First, saithhe, "I spreadmyskirtoverthee,andcoveredthynakedness."(16:8)Thereisjustification;"Icoveredthynakedness."Butwhatmannerofnakednesswasit?Wasitutternakedness,nakednessinitsperfection?Yes,itwasthenasnakedasnakedcouldbe,evenasnakedasinthedaythatitwasborn.Andasthusnaked,itwascovered,notwithanything,butwiththeskirtofChrist;thatis,withhisrobeofrighteousness,withhisobedience,thatheperformedbyhimself for thatverypurpose.Forby theobedienceofonemanyaremaderighteous.

2.Righteousness unto justificationmust be first, because the first dutythataChristianperformethtoGod,mustbeaccepted,notforthesakeoftheprinciplefromwhichintheheartitflows,noryetforthesakeofthepersonthatactsit;butforthesakeofChrist,whoserighteousnessitis,bywhich,beforethesinner,hestandsjustbeforeGod.Andhenceitissaid,"By faith Abel offered unto God a more excellent sacrifice than Cain."(Heb11:4)Byfaithhedidit;butfaithhathrespecttotherighteousnessthatjustifies.Forwearejustifiedbyfaith,notbyfaithasitisagrace,norbyfaithasitisanactinggrace;butbytherighteousnessoffaith;thatis,by that righteousness that faith embraceth, layeth hold of, and helpeththesoultorestupon,andtotrustto,forjustificationoflife,whichistheobedienceofChrist.Besides,itissaid,byfaithheoffered;faiththen,faithinChrist,wasprecedenttohisoffering.

Nowsincefaithwasinbeingandinactbeforehisoffer,andsincebeforehis offer, he had no personal goodness of his own, faithmust look outfromhome: I say, itmust look out to another than to him inwhom itresided for righteousness; and finding the righteousnessofChrist tobethe righteousness,which byGodwas designed to be performed for thejustificationofasinner, itembraces it,andthroughitofferethtoGodamoreexcellentsacrificethanCain.

Hence it follows,"bywhichheobtainedwitness thathewasrighteous."Bywhich,notbyhisoffering,butbyhisfaith.Forhisoffering,simplyasan offering, could not have made him righteous, if he had not beenrighteousbefore;"foraneviltreecannotbringforthgoodfruit."Besides,ifthisbegranted,whyhadnotGodrespecttoCain'soffering,aswellastoAbel's?

For,didAbeloffer?sodidCain.DidAbelofferhisbest?sodidCainhis.Andifwiththis,weshall takenoticeof theorderof theiroffering,Cainseemedtoofferfirst,andsowiththefrankestwill,andforwardestmind;butyet,saiththetext,"TheLordhadrespecttoAbelandtohisoffering."ButwhytoAbel?Why,becausehispersonwasmaderighteousbeforeheoffered his gift: "Bywhich he obtainedwitness that hewas righteous."God testifying of his gifts, that theywere good and acceptable, becausethey declared Abel's acceptation of the righteousness of Christ, for hisjustice,throughtherichesofthegraceofGod.

Byfaiththen,AbelofferedtoGodamoreexcellentsacrificethanCain.HeshroudedhimselfundertherighteousnessofChrist,andso,asoutofthatrighteousness,heofferedtoGod;Godalsolookingandfindinghimthere,where also he could not have been, as to his own apprehension, nootherwisethanbyfaith,heacceptedofhisgift;bywhichacceptation,forsoyoumayunderstand it also,God testified thathewas righteous:ForGodreceivethnotthegiftsandofferingsofthosethatarenotrighteous,fortheirsacrificesareanabominationuntohim.(Prov21:27)

Abelthenwasrighteousbefore;hewas,Isay,maderighteousfirst,ashestoodungodlyinhimself;Godjustifieththeungodly.(Rom4)Nowbeingjustified,hewasrighteous;andbeingrighteous,heofferedhissacrificeofpraisetoGod,orotherofferingswhichGodaccepted,becausehebelieved

in his Son, as also other scriptures manifest abundantly. But this ourPhariseeunderstandethnot.

3.Righteousnessbyimputationmustbefirst,becausewearemadeso,towit,byanother,"Bytheobedienceofoneshallmanybemaderighteous."Nowtobemaderighteous,impliesapassivenessinhimthatissomade,andtheactivityoftheworktolieinsomebodyelse;excepthehadsaid,theyhadmade themselves righteous;but that itdothnot,nordoth thetext leave to any the least countenance so to insinuate: Nay, it plainlyaffirms the contrary, for it saith, by the obedience of one, of onemanJesusChrist,manyaremaderighteous;bytherighteousnessofone(Rom5),Sothen,iftheybeMADErighteousbytherighteousnessofone:Isay,ifmanybemaderighteousbytherighteousnessofone,thenaretheythatareso,as to themselves,passiveandnotactive,withreferenceuntotheworkingoutofthisrighteousness.Theyhavenohandinthat;forthatisthe act of ONE, the righteousness of ONE, the obedience of ONE, theworkmanshipofONE,evenofChristJesus.

Again,iftheyaremaderighteousbythisrighteousness,thenalsotheyarepassive,astotheirfirstprivilegebyit;fortheyaremaderighteousbyit;theydonotmakethemselvesrighteous;no,theydonotmakethemselvesrighteousbyit.

Imputation is also the act of God. Even as David also describeth theblessedness of the man, unto whom God imputeth righteousness. TherighteousnessthenistheworkofChrist,hisownobediencetohisfather'slaw;themakingofitours,istheactofhisfather,andofhisinfinitegrace;"ButofhimareyeinChristJesus,whoofGodismadeuntouswisdom,andrighteousness.""Forhe[God]hathmadehimtobesin forus,whoknewno sin, thatwemightbemade the righteousnessofGod inhim."AndboththesethingsGodshowedtoourfirstparentswhenheactedingracetowardsthemafterthefall.

Thereitissaid,theLordGodmadeuntoAdam,anduntohiswife,coatsofskins,andclothedthem.(Gen3:21)

Whencenote,

(1.)ThatAdamandhiswifewerenakedboth inGod'seye,and in theirown.(verse10,11)

(2.)ThattheLordGodmadecoatsofskins.

(3.)Thatinhismakingofthem,hehadrespecttoAdamandtohiswife,thatis,hemadethemforthem.

(4.)Thatwhenhehadmadethem,healsoclothedthemtherewith.

Theymadenotthecoats,nordidGodbidthemmakethem;butGoddidmake them himself to cover their nakedness with. Yea, when he hadmadethem,hedidnotbidthemputthemon,buthehimselfdidclothethemwiththem:Forthusrunsthetext;"UntoAdamalsoandtohiswifedidtheLordGodmakecoatsofskins,andclothedthem."O!ItwastheLord God that made this coat, with which a poor sinner is maderighteous!AnditisalsotheLordGodthatputtethituponus.ButthisourPhariseeunderstandethnot.

Butnow,ifamanisnotrighteousbeforeheismadeso,beforetheLordGodhas,bytherighteousnessofanother,madehimso;thenwhetherthisrighteousnesscomefirstorlast,themanisnotrighteousuntilitcometh,and if he be not righteous until it cometh, thenwhatworks soever aredonebeforeitcomes,theyarenottheworksofarighteousman,northefruitsofagoodtree,butofabad.Andsoagain,thisrighteousnessmustfirst come before a man be righteous, and before a man doesrighteousness.Makethetreegoodanditsfruitwillbegood.

Now, since a man must be made righteous before he can dorighteousness,itismanifesthisworksofrighteousnessdonotmakehimrighteous,nomorethanthefigmakesitsowntreeafig-tree,orthanthegrapedothmakeitsownvineavine.Hencethoseactsofrighteousness,that Christian men do perform, are called the fruits of righteousness,whicharebyJesusChristtothegloryandpraiseofGod.(Phil1:11)

The fruitsof righteousness theyarebyJesusChrist, as the fruitsof thetreearebythetreeitself.Forthetruthis,thatprincipleofrighteousness,of whichmention has beenmade before, and concerningwhich I have

said,itcomesin,inthesecondplace;itisalsooriginallytobefoundforusnowherebutinChrist.

HenceitissaidtobebyJesusChrist,andagain,"ofhisfulnesshaveallwereceived,andgraceforgrace."(John1:16)AmanmustthenbeunitedtoChristfirst,andsobeingunited,hepartakethofthisbenefit,towit,aprinciple that is supernatural, spiritual, and heavenly. Now his beingunitedtoChrist, isnotof,orfromhimself,butof,andfromtheFather,who,astothiswork,isthehusbandman;evenasthetwigthatisgraftedinto the tree, officiateth not, that is, grafteth not itself thereinto, but isgraftedinbysomeother,itselfbeingutterlypassiveastothat.NowbeinguniteduntoChrist, the soul is firstmadepartakerof justification,orofjustifying righteousness, and now no longer beareth the name of anungodly man, for he is made righteous by the obedience of Christ, hebeingalsounitedtoChrist,partakethoftherootandfatnessofChrist;theroot, that is,hisdivinenature; the fatness, that is, that fulnessofgracethat is laidup inhim tobe communicateduntous, evenas thebranchthatisgraftedintotheolive-tree,partakethoftherootandfatnessoftheolive-tree.Nowpartaking thereof, it quickeneth, it groweth, it buddeth,andyieldethfruittothegloryandpraiseofGod.(Rom11:17)

Butthesethings,asIhaveoftensaid,thepoorPhariseewasignorantof,when so swaggeringly he, with his, "God I thank thee," came into thetemple to pray and indeed, in that which hath here been said, issomethingofthemysteryofGod'swillinhiswaywithhiselect;andsuchamystery it is, that it liethhid for ever tonature andnaturalmen; forthey thinkofnothing less thanof this,norofnothingmore,when theythinkoftheirsoulsandofsalvation,thanthatsomethingmustbedonebythemselves to reconcile them to God. Yea, if through some commonconvictions their understandings should be swayed to a consenting tothat,thatjustificationisofgracebyChrist,andnotofworksbymen;yetconscience,reason,andthelawofnature,notbeingasyetsubduedbythepower and glory of grace unto the obedience of Christ, will rise up inrebellionagainstthisdoctrine,andwilloverruleandbowdownthesoulagaintothelawandworksthereofforlife.

4.Righteousnessbyimputationmustbefirst,because,elsefaith,whichisapart,yea,agreatpart,ofthatwhichiscalledaprincipleofgraceinthe

soul,willhavenothingtofixitselfupon,noramotivetoworkby.Letthisthereforebeconsideredbythosethatareonthecontraryside.

Faith,sosoonasithasbeinginthesoul,islikethechildthathasbeinginthemother'slap,itmusthavesomethingtofeedupon,notsomethingatadistance,afaroff,ortobepurchased,Ispeaknowastojustificationfromthe curse, but something by promise made over of grace to the soul;something to feed upon to support from the fears of perishing by thecurse for sin.Nor can it rest contentwith all duties andperformances,thatothergracesshallputthesoulupon;norwithanyofitsownworks,untilitreachesandtakesholdoftherighteousnessofChrist.Faithislikethedove,thatfoundnorestanywhereinalltheworlduntilitreturnedtoNoahintotheark.ButthisourPhariseeunderstandethnot.

Objection.Perhapssomemayobject,Thatfromthiswayofreasoningitisapparent,thatsanctificationisfirst,sincethesoulmayhavefaith,andsoaprincipleofgraceinit;andyet,asyetitcannotfindChristtofeedandtorefreshthesoulwithal.

Answ. From this way of reasoning it is not at all apparent, thatsanctification,oraprincipleofgraceisinthesoulbeforerighteousnessisimputed, and the soul made perfectly righteous thereby. And for theclearingupofthisletmeproposeafewthings.

(1.)Justifyingrighteousness,towit,theobedienceofthatonemanChristisimputedtothesinnertojustifyhiminGod'ssight.Forhislawcallsforperfect righteousness, and before that be comeTO, and putUPON thepoor sinner, God cannot bestow other spiritual blessings upon him;becausebythelawhehaspronouncedhimaccursed;bythewhichcurse,heisalsosoholden,untilarighteousnessshallbefounduponthesinner,thatthelaw,andsodivinejusticecanalikeapproveof,andbecontentedwith. So then, as to the justification of the sinner, there must be arighteousnessforGod;Isay,forthesinner,andforGod.Forthesinnertobe clothed with, and for God to look upon, that he may, for the sakethereof inawayof justice,blessthesinnerwithforgivenessofsins:ForforgivenessofsinsisthenextthingthatfollowethupontheappearanceofthesinnerbeforeGodintherighteousnessofChrist.(Rom4:6,7)

Now, upon this forgiveness, follows the second blessing. Christ hathredeemedusfromthecurseofthelaw,beingmadeacurseforus.Andso,consequently,hathobtainedforustheforgivenessofsins:forhethat isdelivered from the curse, hath received forgiveness of sins, or rather ismade partaker thereof; nowbeingmade a partaker thereof, the secondblessing immediately follows: to wit, the blessing of Abraham, that is,"the promise of the spirit through faith" (Gal 3:13,14), but this ourPhariseeunderstandethnot.

Butnow,althoughitbeofabsolutenecessitythatimputedrighteousnessbefirstTOthesoul;thatis,thatperfectrighteousnessbefounduponthesinnerfirstbyGod,thathemaybestowotherblessingsinawayofjustice.Yetitisnotofabsolutenecessitythatthesoulshouldseethisfirst.

LetGod thenput righteousness, the righteousnessofhisSonuponme;andbyvirtueofthat,letthesecondblessingofGodcomeintome;andbyvirtue of that, let me be made to see myself a sinner, and Christ'srighteousness,andmyneedofit,inthedoctrineofit,asitisrevealedinthescripturesoftruth.Letmethenbelievethisdoctrinetobetrue,andbe brought by my belief to repentance for my sins, to hungering andthirstingvehementlyafterthisrighteousness;forthisis"thekingdomofGod and his righteousness." Yea, let me pray, and cry, and sigh, andgroandayandnighttotheGodofthisrighteousness,thathewillofgracemakeme a partaker: And letme thus prostrate beforemyGod, all thetimethatinwisdomheshallthinkfit.Andinhisowntimeheshallshowme, that Iama justifiedperson,apardonedperson,aperson inwhomtheSpiritofGodhathdweltforsometime,thoughIknewitnot.

So then justification beforeGod is one thing; and justification inmineowneyes is another:not that these are two justifications, but the samerighteousnessbywhichIstandjustifiedbeforeGod,maybeseenofGod,when I am ignorant of it; yea, for the sake of it I may be received,pardoned,andaccountedrighteousofhim,andyetImaynotunderstandit.Yea, further,hemayproceedinthewayofblessing,toblessmewithadditionalblessings,andyetIbeignorantofit.

Sothatthequestionisnot,DoI findthatIamrighteous?ButamIso?DothGodfindmeso,whenheseeththattherighteousnessofhisSonis

uponme,beingmadeovertomebyanactofhisgrace?ForIamjustifiedfreely by his grace, through the redemption which is in Jesus Christ,whomGodhathsetforthtobeapropitiationthroughfaithinhisblood,to declare his righteousness for the redemption of sins that are past,through the forbearance of God. (Rom 3:25) But this our Phariseeunderstandethnot.

I am then made righteous first, by the righteousness of another; andbecause I am thus righteous,God accepteth ofmyperson as such, andbestoweth uponme his grace; the which, at first, for want of skill andexperience in thewordof righteousness, Imakeuse of but poorly, andhave need to be certified that I am made righteous, and that I haveeternal life (Heb 5:13), not by faith first and immediately, but by thewritten word, which is called the word of faith; which word declarethuntome,towhomgrace,andsofaithintheseedofitisgiven,thatIhaveeternallife;andthatIshouldwithboldness,inpeaceandjoy,believeontheSonofGod.(Rom15:13,1John5:13)But,

Again, I, in the firstactsofmy faith,whenIamcomeatChrist,donotaccept of him, because, I know I am righteous, either with imputedrighteousness, or with that which is inherent: both these, as to mypresentprivilegeinthem,maybehiddenfrommineeyes,andIonlyputupon taking of encouragement to close with Christ for life andrighteousness,asheissetforthtobeapropitiationbeforemineeyes,inthewordofthetruthofthegospel;towhichwordIadhereas,orbecauseI find, IwantpeacewithGod inmy soul, andbecause I amconvinced,thatthemeansofpeaceisnottobefoundanywherebutinJesusChrist.Now,bymythusadheringtohim,Ifindstayformysoul,andpeacetomyconscience,becausetheworddothascertainme,thathethatbelievethonhimhathremissionofsins,hatheternallife,andshallbesavedfromthewrathtocome.

Butalas!whoknowsthemanystraights,andasImaysay, thestressofweather, I mean the cold blasts of hell, with which the poor soul isassaulted, betwixt its receiving of grace, and its sensible closing withJesusChrist?[26]None,Idaresay,butITanditsFELLOWS."Theheartknowethhisownbitterness;andastrangerdothnotintermeddlewithhisjoy."(Prov14:10)NosoonerdothSatanperceivethatGodisdoingwith

thesoul,inawayofgraceandmercy,butheendeavourethwhathemay,tomaketherenewingthereofbitterandwearisomeworktothesinner.Owhat mists, what mountains, what clouds, what darkness, whatobjections, what false apprehensions of God, of Christ, of grace, of theword,andofthesoul'scondition,dothhenowlaybeforeit,andhauntitwith;wherebyhefighteth,dejecteth,castethdown,daunteth,distresseth,and almost driveth it quite into despair. Now, by the reason of thesethings,faith,andallthegracethatisinthesoul,ishardputtoittocomeat the promise; and by the promise to Christ, as it is said, when thetempestandgreatdangerofshipwrecklayuponthevesselinwhichPaulwas,They"hadmuchworktocomebytheboat."(Acts27:16)ForSatan'sdesignis, ifhecannotkeepthesoulfromChrist, tomakehiscomingtohim,andclosingwithhim,ashard,difficult,andtroublesome,ashebyhisdevicescan.Butfaith,truejustifyingfaith,isagrace,thatisnotwearyby all that Satan can do; but meditateth upon the word, and takethstomach,andcourage,fighteth,andcrieth,andbycryingandfighting,byhelpfromheaven,itswayismadethroughalltheoppositionsthatappearsomighty, anddrawethupat last to JesusChrist, intowhosebosom itputteth the soul, where, for the time, it sweetly resteth after itsmarvelloustossingstoandfro.[27]

Andbesideswhathathbeensaid,letmeyetillustratethistruthuntoyoubythisfamiliarsimilitude.

Supposeaman,atraitor,thatbythelawshoulddieforhissin,isyetsuchan one, that the king hath exceeding kindness for; may not the kingpardon thisman of his clemency; yea, order that his pardon should bedrawnupandsealed,andsoineverysensebemadesure;andyet,forthepresent,keepallthiscloseenoughfromtheears,ortheknowledgeoftheperson therein concerned. Yea, may not the king after all leave thisperson,withothersunderthesametransgression,tosuefor,andobtainthispardonwithgreatexpenseanddifficulty,withmanytearsandheart-achings,withmanyfears,anddubiouscogitations.

WhythisisthecasebetweenGodandthesoulthathesaveth;hesavethhim,pardonethhim,andsecurethhimfromthecurseanddeaththattohimisdueforsin,butyetdothnottellhimso,butascendsinhisgreatsuituntoGodfor it.Only thisdifferencewemustmake in thisbetween

God and the potentates of this world: God cannot pardon before thesinner stands before him righteous by the righteousness of Christ;because he has in judgment, and justice, and righteousness threatenedandconcluded,thathethatwantsrighteousnessshalldie.

And I say again, because this righteousness is God's, and at God'sdisposal only; it isGod thatmustmake aman righteous before he canforgivehimhis sins,orbestowuponhimofhis secondaryblessings; towit, his Spirit, and the graces thereof. And I say again, itmust be thisrighteousness;foritcanbenoother,thatmustjustifyasinnerfromsininthesightofGod,andfromthesentenceofhislaw.But

(2.)This is,andmustbethewayofGodwiththesinner,thatfaithmaynotonlyhaveanobjecttoworkupon,butamotivetoworkby.

Here,asIsaid,Faithhathanobjecttoworkupon,andthatisthepersonofChrist,andthatpersonalrighteousnessofhis,whichheinthedaysofhis fleshdid finish to justify sinnerswithal.This is, I say, the object offaith for justification, whereunto the soul by it doth continually resort.HenceDavid said to Christ, "Be thoumy strong habitation"; or as youhaveitinthemargin,"Bethoutomeforarockofhabitation,whereuntoImay continually resort" (Psa 71:3): And two things he inserts by sosaying.

The first is, That the Christian is a man under continual exercises,sometimesoneway,andsometimesanother;butallhisexerciseshaveatendencyinthemmoreorlesstospoilhim;ifhedealswiththemhandtohand;thereforeheisratherforflyingthanstanding;forflyingtoChrist,thanforgrapplingwiththeminandbyhisownpower.

Thesecondis,ThatChristisofGod,providedtobeourshelterastothisvery thing. Hence his name is said to be a strong tower, and that therighteousrunintoit,andaresafe.(Prov18:10)ThatalsoofDavidinthe56th psalm is very pregnant to this purpose; "Mine enemies," saith he,"woulddaily swallowmeup, for theybemany that fight againstme,Othoumosthigh."Andwhatthen?Why,"whattimeIamafraid,"saithhe,"Iwilltrustinthee."Thusyousee,faithhathanobjecttoworkupontocarrythesoulunto,andtosecurethesoul in, intimesofdifficulty,and

thattheyarealmostcontinually,andthatobjectisJesusChrist,andhisrighteousness.But,

Again,asfaithhathanobjecttoworkupon,soithathamotivetoworkby; and that is the love of God in giving of Christ to the soul forrighteousness. Nor is there any profession, religion, or duty andperformance, that is at all regarded, where this faith, which by suchmeans can work, is wanting. "For in Jesus Christ neither circumcisionavailethanything,noruncircumcision;butfaithwhichworkethbylove."(Gal5:6)Sohesaithnothere,butfaithwhichactethlovely,orbutfaithwhosefruitislove,thoughtruefaithhathloveforitsoffspring,butfaithwhichworkethBYlove;thatistruesavingjustifyingfaith,asitbeholdeththerighteousnessofChrist,asmadeovertothesoulforjustification,soitbeholdeth love, love to be the cause of its so being made over. ItbeholdethloveintheFather,ingivingofhisSon;andloveintheSon,ingivingofhimself tobemadesoul-savingrighteousnessforme.Andthisseeing, it worketh or this apprehending, it worketh by it; that is, it isstirred up to an holy boldness of venturing all eternal concerns uponChrist, andalso toanholy endearedaffecting loveofhim forhis sweetandblessedredeeminglove.Hencetheapostlesaith,"TheloveofChristconstrainethus;becausewethusjudge,thatifonediedforall,thenwereall dead: And that he died for all, that they which live should nothenceforthliveuntothemselves,butuntohimwhichdiedforthem,androseagain."(2Cor5:14,15)

ThusthenistheheartunitedinaffectionandlovetotheFatherandtheSon,forthelovethattheyhaveshewedtothepoorsinner, intheirthusdeliveringhimfromthewrathtocome.NordoththisloveofGodcausethatthefaithofthepoormanshouldworkbyITtohimalone,no;forbythislovefaithworketh,insweetpassionsandpangsoflove,toallthatarethusreconciled,asthissinnerseethheis.Themotivethen,wherebyfaithworketh,bothas to justification, and sanctification, the greatmotive tothem,Isay,islove,theloveofGod,andtheloveofChrist:"Welovehimbecausehefirstlovedus."Thatis,whenourfaithhathtoldusso;forsoare the words above, "We have known and believed the love that Godhathtous."Andthen,"Welovehimbecausehefirstlovedus."Andthen,"Thiscommandmenthavewefromhim,ThathewholovethGod,lovehis

brotheralso."(1John4:16-21)ButthisourpoorPhariseeunderstandethnot.But,

5.Righteousnessbyimputationmustbefirst,tocutoffboastingfromtheheart, conceit, and lips ofmen,Wherefore he saith as also was hintedbefore,ThatwearejustifiedfreelybythegraceofGod,notthrough,orforthesakeofanholygospelprinciple inus;but "through the redemptionthat is inJesusChrist,"&c. "Where isboasting then? It is excluded.Bywhatlaw?ofworks?Nay:butbythelawoffaith."(Rom3:24,27)Andthisisthelawoffaiththatwearejustifiedasafore[isshewn].

Norcananymanpropoundsuchanessentialwaytocutoffboastingasthis,whichisofGod'sproviding:forwhathasmanheretoboastof?Norighteousness, nor yet of the application of it to his soul. Therighteousness is Christ's, not the sinner's. The imputation isGod's, notthe sinner's. The cause of imputation is God's grace and love, not thesinner's works of righteousness. The time of God's imputingrighteousness,iswhenthesinnerwasasinner,wrappedupinignorance,and wallowing in his vanity; not when he was good, or when he wasseekingofit;forhisinwardgospelgoodnessisafruitoftheimputationofjustifyingrighteousness,ashasbeenalreadyshewed."Whereisboastingthen?"Where isourPharisee then,withhisbragsofnotbeingasothermenare?Itisexcluded,andhewithit,andthepoorPublicantakenintofavour,thatboastingmightbecutoff."Notofworks,lestanymanshouldboast."Thereisnotrusttobeputinmen,thosethatseemmosthumble,andthattoappearance,arefarthestofffrompride,itisnaturaltothemtoboast;yea,toboastnow,nowtheyhavenocausetoboast.Forbygracearewe saved throughFAITH,and thatnotof ourselves, it is thegift ofGod.Notofworks,lestanymanshouldboast.

Butifmanissopronetoboast,whenyetthereisnogroundofboastinginhim,noryetinwhathedoeth,howwouldhehaveboasted,hadhebeenpermitted by the God of heaven to have done something, though thatsomethinghadbeenbutaverylittlesomethingtowardshisjustification.But God has prevented boasting by doing as he has done. (Eph 2:8,9)Nay, the apostle addeth further, lest anyman should boast, that as togood works, "we are God's workmanship, created in Christ Jesus untogood 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 itwasnot the tree,butGod thatmade it such:Where isboastingthen? "But of him are ye in Christ Jesus,who ofGod ismade unto uswisdom, and righteousness, and sanctification, and redemption: Thataccordingasitiswritten,Hethatglorieth,lethimgloryintheLord."(1Cor1:30,31)Whereisboastingthen?WhereisourPhariseethen,withallhisworksof righteousness,andwithhisboastsofbeingbetter thanhisneighbours?

Objection. Itmay be said, If we should be justified for the sake of ourinherentrighteousness,sincethatrighteousnessisthegiftofGod,willitnotfollowthatboastingisintheoccasionthereof,cutoff.

Ans.No,foralthoughtheprincipleof inherentrighteousnessbethegiftofGod,yetitbringethforthfruitsbyman,andthroughman,andsomanhavingahand therein, thoughheshouldhaveneverso little,hehasanoccasion offered him to boast. Yea, if aman should be justified beforeGodby thegrace,or theworkingof thegraceof faith inhim,hewouldhavegroundofoccasion toboast,because faith, though itbe thegiftofGod,yetasitactethinman,takesmanalongwithitinitssoacting;yea,theactingof faithisasoftenattributedtothemanbywhomit isacted,and oftener, than to the grace itself.How then can it be, but thatmanmusthaveahandtherein,andsoagroundtherein,orthereoftoboast.

But now! since justification from the curse of the lawbeforeGod, liethonlyandwhollyinGod'simputingofChrist'srighteousnesstoaman,andthattoo,whilethemantowhomitisimputed,isinhimselfwickedandungodly, there is no room left for boasting before God, for that is theboastingintended;butratheranoccasiongiventoshameandconfusionofface,andtostopthemouthforever,sincejustificationcomestohiminawaysofarabovehim,sovastlywithouthim,hisskill,help,orwhatelsesoever.(Eze16:61-63)

6.Righteousnessby imputationmustbe first, that justificationmaynotbeofdebt,butofmercyandgrace.Thisisevidentfromreason:ItismeetthatGodshouldthereforejustifyusbyarighteousnessofhisown,notofhis own prescribing, for that he may do, and yet the righteousness beours;butofhisownproviding,thattherighteousnessmaybehis."Now

tohim thatworketh, is the rewardnot reckonedof grace, but of debt."(Rom 4:4) If I work for justifying righteousness, and that way getrighteousness,my justification isnotofgracebutofdebt,Godgiveth itnotuntome,forheowethituntome;sothenitisnolongerhisbutmine:Minenotofgrace,butdebt:Andifsothen,Ithankhimnotforremissionofsins,norforthekingdomofheaven,norforeternallife;forifjustifyingrighteousness is of debt, then when I have it, and what dependeththereon,Ihavebutmineown,thatwhichGodowethtome.

Norwillithelpatalltosay,butIobtainitbyGod'sgraceinme,becausethatdothnotcutoffmywork,norpreventmyhavingofanhandinmyjustifyingrighteousness.

SupposeIgiveamanmaterials,evenallmaterials thatarenecessarytothe completing of such or such a thing; yet if he worketh, though thematerialsbemine,Iamtohimadebtor,andhedeservethareward.Thousayest,GodhasgiventheehisSpirit,hisgrace,andallotherthingsthatarenecessaryfortheworkingupofacompleterighteousness.Well,butisthyworkrequiredtothefinishingofthisrighteousness?Ifso,thisisnottherighteousness that justifieth,because it is suchashas thyhand, thyworkmanship therein, and so obtains a reward. And observe it,righteousness, justifying righteousness, consisteth not in a principle ofrighteousness, but inworks of righteousness; that is, in goodduties, inobedience, in a walking in the law to the pleasing of the law, and thecontentofthejusticeofGod.

I suppose again, that thou shalt conclude with me, that justifyingrighteousness, I mean that which justifies from the curse of the law,residethonlyintheobedienceoftheSonofGod;andthattheprincipleofgrace that is in thee, is none of that righteousness, no, not then whenthouhasttotheutmostwalkedwithGodaccordingtothygiftandgrace:Yetifthouconcludestthatthisprinciplemustbeinthee,andtheseworksdoneby thee,before this justifyingrighteousness is imputed to thee forjustification, thou layest in a caveat against justification by grace; andalsoconcludest, that though thouartnot justifiedby thyrighteousness,butbyChrist,yetthouartjustifiedbyChrist'srighteousness,forthesakeof thineown,andsomakest justificationtobestilladebt.Buthere thescripture doth also cut thee off: "Not for thy righteousness, or for the

uprightnessofthineheartdostthougotopossesstheirland";whichwasbut a type of heaven, and if our righteousness cannot give us by itsexcellency a share in the type, be sure, that for it, we shall never besharers in the antitype itself. "Understand therefore, that the Lord thyGodgiveththeenotthisgoodlandtopossessit,forthyrighteousness;forthouartastiff-neckedpeople."(Deu9:5,6)

Gospel-performancesthereforearenotfirst;thatwasfirst,forthesakeofwhich,God did receive these people into favourwith himself, and thatwas a covenant righteousness; and where could that covenantrighteousnessbefoundbutintheprince,mediator,andhighpriestofthecovenant? For it wasHE andHE only thatwas appointed of God, norcouldanybuthimself,bringineverlastingrighteousness.(Dan9:24,25)This is evident from these texts last mentioned; it was not for theirrighteousness,thattheypossessedtheland.

Again, As it was not for their righteousness, that they were madepossessorsof the land,so itwasnot for thesakeof theirrighteousness,that they were made partakers of such a righteousness that did makethem possess the land. This is plain to reason; for then inherent orinherentandpersonalrighteousness,whenbyusperformed,isofworthtoobtainofGodajustifyingrighteousness.Butifitbeofworthtoobtainajustifyingrighteousness,thenitseems,itismorecommodioustobothparties than is justifyingrighteousness.First, it ismorecommodious tohimthatworkethit,forbyitheobtainetheverlastingrighteousness;andsecondly,itismorecommodiousuntohimthatreceivethit,elsewhydothheforitgiveusaduedebt,andsoputuponustheeverlastingjustifyingrighteousness.

Perhapsitwillbeobjected,thatGoddothallthisofgrace;butIanswer,thatthesearebutfallaciouswords,spakebythetongueofthecrafty.Forwe are not now discoursing of what rewards God can give to theoperationsofhisowngraceinus,butwhetherhecaninawayofjustice,or how he will, bestow any spiritual blessings upon sinful creatures,againstwhom,forsin,hehaspronouncedthecurseofthelaw,beforehehathfoundtheminarighteousness,thatisprovedtobeasgoodjusticeand righteousness, as is the justice and righteousness of the law, withwhichwehavetodo.

Iasserthecannot,becausehecannotlie,becausehecannotdenyhimself:Forifheshouldfirstthreatenthetransgressionofthelawwithdeath,andyet afterwards receive the transgressor to grace, without a plenarysatisfaction, what is this but to lie, and to diminish his truth,righteousness,and faithfulness;yea,andalso tooverthrow thesanctionandperfectholinessofhislaw.Hismercythereforemustactsotowardsthissinner,thatjusticemaybecontent,andthatcanneverbe,withoutajustifyingrighteousness.

Now what this justifying righteousness should be, and when imputed,thatisthequestion.Isay,itistherighteousnessortheobedienceoftheSon of God in the flesh, which he assumed, and so his own, and therighteousnessofnobodyelse,otherwisethanbyimputation.

Isayagain,thatthisrighteousnessmustbeimputedfirst,thatthesinnermay stand just inGod's sight from the curse, and thatGodmight dealwithhimbothinawayofjusticeaswellasmercy,andyetdothesinnernoharm.

But you may ask, How did God deal with sinners before thisrighteousnesswasactuallyinbeing?

I answer, He did then deal with sinners even as he dealeth with themnow;hejustifieththembyit,byvirtueofthesuretishipofhimthatwastobringitin.Christbecamesuretyforus,andbyhissuretishiplaidhimselfunderanobligationtobringin,intime,forthoseforwhomhebecameasurety,thiseverlastingandjustifyingrighteousness,andbyvirtueofthisthose of his elect that came into and went out of the world, before hecame toperformhiswork,were saved through the forbearanceofGod.Wherefore, before the Lord came, theywere saved for the Lord's sake,and for the sake of his name. And they that were spiritually wiseunderstoodit,andpleadeditastheirnecessitiesrequired,andtheLordfor HIS sake also accepted them. (Heb 7:22, Rom 4:24, Dan 9:17, Psa25:11)

7. Righteousness by imputationmust be first: that justificationmay becertain; "therefore it is of faith, [of the righteousness that faith layeth

holdon]thatitmightbebygrace;totheendthepromisemightbesureto all the seed." (Rom 4:16) That the promise, What promise? Thepromiseofremissionofsins,&c.mightbesure.

Now a promise of remission of sins supposeth a righteousness, arighteousness going before; for there is no forgiveness of sins, norpromiseofforgiveness,butforthesakeofrighteousness:butnotforthesake of righteousness that shall be by us, but that IS already found inChristashead,andsoimputedtotheelectfortheirremission."GodforChrist'ssakehathforgivenyou."(Eph4:32)ForChrist'ssake;thatis,forthesakeoftherighteousnessofChrist.Thereforeimputedrighteousnessmust be first; yea, it must be before forgiveness, and forgiveness isextended by God, then when we lie in our blood, though to us it ismanifested afterwards.[29] Therefore it is OF faith, he saith not BY it,respectingtheactoffaith;butof,respectingthedoctrineorwordwhichpresentethmewiththisblessedimputedrighteousness:"Theythatareoffaith,arethechildrenoffaithfulAbraham."Theythatareofthedoctrineof faith, for all the elect are the sons of that doctrine in which is thisrighteousnessofChristcontained;yea,theyarebegottenbyitofGodtothis inheritance, to their comfortable enjoyment of the comfort of it byfaith.

That"thepromisemightbesuretoalltheseed";toallthemwrappedupinthepromise,andsobegottenandborn.Thatitmightbesure,implyingthatthereisnocertainwayofsalvationfortheelectbutthis,becauseGodcanneverbyothermeansreconcileus tohimself; forhisheavenlyeyesperceive through and through the silly cobweb righteousness that wework;yea,theyspyfaultsandsinsinthebestofourgospelperformances.HowthencanGodputanytrustinsuchpeople,orhowcanremissionbeextended to us for the sake of that? Yea, our faith is faulty, and alsoimperfect;howthenshouldremissionbeextended tous for thesakeofthat?ButnowtherighteousnessofChristisperfect,perpetualandstableasthegreatmountains,whereforeheiscalledtherockofoursalvation,because amanmay as soon tumble themountains before him, as onewould tumble a little ball, I say, as soon as sin can make invalid therighteousness ofChrist,when, anduntowhom,God shall impute it forjustice.(Psa36:6)Inthemarginitissaid,tobelikethemountainofGod;

towit,thatiscalledMountZion,orthatMoriahonwhichthetemplewasbuilt, and upon which it stood: All other bottoms are fickle, all otherrighteousnesses are so feeble, short, narrow, and thin, yea, so speckedand fullof imperfections. "Forwhat the lawcouldnotdo in that itwasweakthroughtheflesh,"Christdidforusinthesimilitudeofsinfulflesh.Butwhatcouldnot the lawdo?Why itcouldnotgiveusrighteousness,nor strengthenus to perform it. It couldnot give us any certain, solid,well-groundedhopeofremissionofsinandsalvation,"butthebringinginofabetterhopedid,bythewhichwedrawnighuntoGod."

Wherefore this righteousness being imputed, justice findeth no faulttherewith,butconsentethto theextendingto thesinner thoseblessingsthattendtoperfecthishappinessintheheavens.

8. Righteousness by imputation must be first, "that in all things he[Christ]mighthavethepre-eminence."Christisheadofthechurch,andtherefore let him have the highest honour in the soul; but how can hehave that, if any precede as to justification, before his perfectrighteousnessbeimputed?Ifitbesaid,gracemaybeinthesoul,thoughthe soul doth not act it, until themoment that justifying righteousnessshallbeimputed.

Iask,Whatshoulditdotherebefore,ortowhatpurposeisitthere,ifitbenotacted?Andgain,howcameitthither,howgotthesoulpossessionof it,while itwasunjustified?Or,HowcouldGod in justicegive it toaperson,thatbythelawstoodcondemned,beforetheywerequittedfromthat condemnation? And I say, nothing can set the soul free from thatcurse, but the perfect obedience of Christ; nor that either, if it be notimputedforthatendtothesinnerbythegraceofGod.

Imputed,thatis,reckoned,oraccountedtohim.Andwhyshoulditnotbeaccounted to him for righteousness? Who did Christ bring it into theworldfor,fortherighteousorforsinners?nodoubtforsinners.Andhowmustitbereckonedtothem?whenincircumcisionorinuncircumcision;not in circumcision, but in uncircumcision; not as righteous, but assinners.Andhowaretheytoconsiderofthemselves,eventhenwhentheyfirst are apprehensive of their need of this righteousness? Are they tothink,thattheyarerighteousorsinners.

And again, How are they to believe concerning themselves, then whenthey put forth the first act of faith towards this righteousness forjustification? Are they to think, that they are righteous or sinners?Sinners,sinnersdoubtlesstheyaretoreckonthemselves,andassuchtoreckonthemselvesjustifiedbythisrighteousness.AndthisisaccordingtothesentenceofGod,asappearethbysuchsayings.

"Forwhenwewereyetwithoutstrength,induetimeChristdiedfortheungodly."

"But God commended his love toward us, in that, while we were yetsinners,Christdiedforus."

"Forifwhenwewereenemies,wewerereconciledtoGodbythedeathofhisSon,"&c.(Rom5:6,8,10)

OutofthesewordsIgatherthesethreethings.

1.ThatChristbyGod'sappointmentdiedforus.

2.ThatbyhisdeathhereconciledustoGod.

3.Thateventhen,whentheveryactofreconciliationwasinperforming,andalsowhenperformed,wewereungodly,sinners,enemies.

NowtheactbywhichwearesaidtobereconciledtoGodwhileungodly,whilesinners,andwhileenemies,wasChrist'sofferinghimselfasacrificeforus,whichis, inthewordsabove-mentioned,calledhisdeath.Christdied,Christdiedfortheungodly,Christdiedforuswhilesinners.ChristreconciledustoGodbyhisdeath.AndjustashereChristissaidtodieforus,sotheFatherissaidtoimputerighteousnesstous;towit,aswearewithout works, as we are ungodly: "Now to him that worketh not, butbelieveth on him that justifieth the ungodly, his faith is counted forrighteousness." (Rom 4:5) He worketh not, but is ungodly, when thisgraciousactofGod,inimputingoftherighteousnessofChristtohim,isextended,thewhichwhenheshallbelieve,hisfaithiscountedtohimforrighteousness. And why should we not have the benefit of therighteousness,whileweareungodly,sinceitwascompletedforuswhile

wewereyetungodly?Yea,wehavethebenefitofit:"For-whenwewereenemies,wewerereconciledtoGodbythedeathofhisSon."(Rom5:10)

WhenIsay, thebenefit,Imeanthatbenefit thatwearecapableof,andthatisjustificationbeforeGod;forthatamanmaybecapableofwhileheis in himself ungodly, because this justice comes to him by therighteousness of another. True, was it to be his own righteousness bywhichhewastobejustified,heshouldnot,couldnotsobe,asorwhileheis ungodly.But the righteousness isChrist's, and that imputedbyGod,notasarewardforwork,orofdebt,butfreelybyhisgrace,tothegloryofit, and thereforemaybedone,and is so,while thepersonconcerned iswithoutworks,ungodly,andasinner.

And he that denieth that we are capable of this benefit while we aresinners and ungodly, may with like reason deny that we are createdbeings.For thatwhich isdone foramanwithouthim,maybedone forhim,notonlyatanytimewhichtheythatdoitshallappoint,butforhimwhileinanyconditioninthisworld.Whileamanisabeggar,maynotImake himworth ten thousand a year, if I can andwill; yea and yet heshall not know thereof in that moment that I make him so? yet therevenue of that estate shall really be his from themoment that Imakehimso,andheshallknowittooattherent-day.

This is the case, we are sinners and ungodly; there is a righteousnesswrought out by JesusChrist, thewhichGodhath designedwe shall bemade righteous by; and by it, if he will impute it to us, we shall berighteous inhis sight, even thenwhenweareyetungodly inourselves;"forhejustifiestheungodly."

Nowthoughitisirregularandblame-worthyinmantojustifythewicked,because he cannot for the wicked provide, and clothe him with ajustifyingrighteousness;yetitisgloriousandforeverworthyofpraiseforGodtodoit;becauseitisinhispowernotonlytoforgive,buttomakeamanrighteous,eventhenwhenheisasinner,andtojustifyhim,asaforeisproved,whileheisungodly.

Objection. But it may be yet objected, That though God has receivedsatisfaction for sin, and so sufficient terms of reconciliation by the

obedienceanddeathofhisSon,yetheimputethitnotuntousbutuponconditionofourbecominggood.

Answ.Thismustnotbeadmitted:For,

1. The scripture saith not so; but thatwe are reconciled toGod by thedeathofhisSon,andjustifiedtoo,andthatwhile,orwhenwearesinnersandungodly.

2. If thisobjectioncarrieth the truth in it, then it follows, that theHolyGhost, faith, and so all grace,may be given to us, andwemay have itdwelling in us, yea, acting in us, before we stand righteous in thejudgment of the law before God; for nothing can make us stand justbeforeGod in the judgmentof the law,but theobedienceof theSonofGod without us. And if the Holy Ghost, faith and so consequently thehabit of every grace, may be in us, acting in us, before Christ'srighteousness be by God imputed to us, then we are not justified assinnersandungodly:butaspersonsinherentlyholyandrighteousbefore.

But I have over and over already shewed you, that this cannot be,thereforerighteousnessforjustificationmustbeimputedfirst.Andhereletmepresentthereaderwithtwoorthreethings.

(1.) That justification before God is one thing; and justification to theunderstanding and conscience is another. Now, I am treating ofjustification before God, not of it as to man's understanding andconscience,andIsay,amanmaybejustifiedbeforeGod,eventhenwhenhimselfknowethnothing thereof (Isa40:2,Matt9:2),andsowhenandwhilehehathnotfaithaboutit,butisungodly.

(2.) There is a justification by faith, by faith's applying of thatrighteousness to the understanding and conscience, which God hathaforeofhisgraceimputedforrighteousnesstothesoulforjustificationinhissight.Andthisisthatbywhichwe,astosenseandfeeling,havepeacewithGod:"Being justifiedbyfaithwehavepeacewithGodthroughourLordJesusChrist."(Rom5:1)AndthesetwotheApostlekeepethdistinct,alittlelowerinthischapter:forafterthathehadsaidinthetenthverse,thatwhile"wewereenemieswewerereconciledtoGodbythedeathof

hisSon":Headdeth,"Andnotonlyso,butwealsojoyinGodthroughourLordJesusChrist,bywhomwehavenowreceivedtheatonement."(verse11)HereyouseethattobereconciledtoGodbythedeathofhisSon,isonething;andforusactually,forthatIthinkheaimethat,toreceivebyfaith,thisreconciliation,isanother.Thatisathingoverandabove,andnotonlyso,butwehavereceivedtheatonement.

(3.) Men do not gather their justification from God's single act ofimputingofrighteousness,thatwemightstandclearinhissightfromthecurseandjudgmentofthelaw;butfromtheword,thewhichtheyneitherseenorunderstand, till it isbrought to theirunderstandingbythe lightandgloryoftheHolyGhost.

Wearenotthereforeintheministryofthewordtopronounceanymanjustified,fromasuppositionthatGodhasimputedrighteousnesstohim,sincethatactisnotknowntous,untilthefruitsthatfollowthereupondobreakoutbeforeoureyes;towit,thesignsandeffectsoftheHolyGhost'sindwellinginoursouls.Andthenwemayconcludeit;thatis,thatsuchaone stands just before God, yet not for the sake of his inherentrighteousness,noryetforthefruitsthereof,andsonotforthesakeoftheactoffaith,butforthesakeofJesusChristhisdoingandsufferingforus.

Norwillitavailtoobject,ThatifatfirstwestandjustbeforeGodbyhisimputingofChrist's righteousnessuntous, though faithbenot inus toact, we may always stand justified so; and so what need of faith? Fortherefore are we justified, first, by the imputation of God, as we areungodly,thattherebywemightbemadecapableofreceivingoftheHolyGhost,andhisgracesinawayofrighteousnessandjustice.Besides,GodwillhavethosethatheshalljustifybyhisgracethroughtheredemptionthatisinJesusChrist,tohavetheHolyGhost,andsofaith,thattheymayknowandbelievethethingsnotonlythatshallbe,butthatalreadyARE,freelygiventousofGod.Now,saysPaul,"wehavereceived,notthespiritoftheworld,butthespiritwhichisofGod;thatwemightknowthethingsthat are freely given to us of God." (1 Cor 2:12) To know, that is, tobelieve.Itisgiventoyoutobelieve,whobelieveaccordingtotheworkingofhismightypower,"andwehaveknownandbelievedthelovethatGodhath to us," preceding to our believing. (1 John 4:16) He then that isjustified by God's imputation, shall believe by the power of the Holy

Ghost;forthatmustcome,andworkfaith,andstrengthenthesoultoactit,becauseimputedrighteousnesshasgonebefore.Hethenthatbelievethshallbesaved;forhisbelievingisasign,notacause,ofhisbeingmaderighteousbeforeGodby imputation:Andhe thatbelievethnot shall bedamned,becausehisnon-belief isasign thathe isnot righteous,andacausethathissinsabideuponhim.

THEPUBLICAN'SPRAYER

ANDTHEPUBLICAN,STANDINGAFAROFF,WOULDNOTLIFTUPSO MUCH AS HIS EYES UNTO HEAVEN, BUT SMOTE UPON HISBREAST,SAYING,GODBEMERCIFULTOMEASINNER.

What this Publican was, I have shewed you, both with respect to hisnation, office, and disposition. Wherefore I shall not here trouble thereader as to that, with a second rehearsal of these things; we nowtherefore come to his repentance in the whole and in the parts of it;concerningwhichIshalltakenoticeofseveralthings,somemoreremote,andsomemoreneartothematterandlifeofit.

But first letus seehow thwartandcross thePhariseeand thePublicandid lie inthetempleonetoanother,whiletheybothwerepresentingoftheirprayerstoGod.

First, The Pharisee he goes in boldly, fears nothing, but trusteth inhimselfthathisstateisgood,thatGodloveshim,andthattherewasnodoubt tobemadebutofhisgoodspeed in thishis religiousenterprize.Butalas!poorPublican,hesneaks,heleers,heishardlyabletocrawlintothetemple,andwhenhecomesthere,standsbehind,aloofoff,asonenotworthytoapproachthedivinepresence.

Second,ThePhariseeathisapproachhathhismouthfullofsomething,yeaofmanyfinethings,wherebyhestrokeshimselfoverthehead,andin

effectcallshimself,andthatinhispresence,oneofGod'swhiteboys,thatalwayskeptclosetohiswill,abodewithhim;orastheprodigal'sbrothersaid,"Lo,thesemanyyearsdoIservethee,neithertransgressedIatanytimethycommandment"(Luke15:29);Butalas!poorPublicanthyguilt,astothesepleas,stopsthymouth,thouhastnotonegoodthingtosayofthyself,notone ragof righteousness; thy conversation tells thee so, thyconsciencetellstheeso;yea,andif thoushouldestnowattempttosetagoodfaceonit,andforthycreditsaysomethingafterthePhariseeinwayof thine own commendations, yet here is God on the one side, thePhariseeontheother,togetherwiththineownhearttogivetheecheck,torebukethee, tocondemnthee,andto laytheeevenwiththegroundforthyinsolency.

Third, The Pharisee in his approach to God, wipes his fingers of thePublican'senormities,willnotcomenighhim, lestheshoulddefilehimwith his beastly rags: "I am not as other men are, - or even as thisPublican."ButthepoorPublican,alasforhim,hisfingersarenotclean,norcanhetellhowtomakethemso;besides,hemeeklyandquietlyputsup this reflection of the Pharisee upon him, and by silent behaviour,justifies theseveresentenceof thatself-righteousman,concludingwithhim,thatforhispart,heiswretched,andmiserable,andpoor,andblind,and naked, and not worthy to come nigh, or to stand by, so good, sovirtuous,soholy,andsodeservingamanasourspanglingPhariseeis.

Fourth, The Pharisee, as at feasts and synagogues, chose the chief andfirstplace forhisperson,andforhisprayer,countingthat thePublicanwasnotmeet,oughtnottopresumetolethisstinkingbreathoncecomeout of his polluted lips in the temple, till hehadmadehisholyprayer.And poor Publican, how dost thou hear and put up this with all otheraffronts, counting even as thePharisee counted of thee, that thouwastbutadogincomparisonofhim,andthereforenotfittogobefore,buttocome as in chains, behind, and forbear to present thy mournful anddebrorous[30] supplication to the holy God, till he had presented himwithhis,inhisownconceit,brave,gay,andfineoration.

Fifth,ThePharisee,asheisnumerousinhisrepeatingofhisgooddeeds,so is stiff in standing to them, bearing up himself, that he hath nowsufficientfoundationonwhichtobearuphissoulagainstalltheattempts

ofthelaw,thedevil,sinandhell.Butalas,poorPublican!Thoustandestnaked;nay,worsethannaked;forthouartclothedwithfilthygarments,thysinscoverthyfacewithshame:norhastthouin,from,orofthyself,anydefencefrom,orshelteragainsttheattempts,assaults,andcensuresof thy ghostly enemies, but art now in thine own eyes, though in thetemple,cast forth intotheopenfieldstarknaked, to the loathingof thyperson,asinthedaythatthouwasborn,andtherereadytobedevouredortorninpiecesforthytransgressionsagainstthyGod.

Whatwilt thou doPublican!Whatwilt thou do!Come, let's see,whichwaywilt thoubegin toaddress thyself toGod;bethink thyselfman,hasthouanythingtosay,speakoutman,thePhariseebythistimehasdone,andreceivedhissentence.MakeanOyes;[31]letalltheworldbesilent;yea, let the angels of heaven come near and listen; for the Publican iscometohavetodowithGod!Yea,iscomefromthereceiptofcustomintothetempletopraytohim.

"AndthePublican,standingafaroff,wouldnotliftupsomuchashiseyesuntoheaven,butsmoteuponhisbreast,saying,Godbemercifultomeasinner."And is this thyway poor Publican!O cunning sinner!O craftyPublican! thywisdomhasoutdonethePharisee, for it isbetter toapplyourselvestoGod'smercy,thantotrusttoourselvesthatwearerighteous.But that thePublicandidhit themark, yea, get nearer unto, andmoreintotheheartofGodandhisSonthandidthePharisee,thesequelofthematterwillmakemanifest.

Takenotice thenof thisprofoundspeechof thePublican,everyword isheavier than the earth, and has more argument in it, than has tenthousandPharisaicalprayers."Godbemercifultomeasinner."Yea,theSonofGodwassodelightedwiththisprayer,thatforthesakeof it,he,even as a limner, draweth out the Publican in hismanner of standing,behaviour,gestures,&c.whilehemakesthisprayertoGod:Whereforewewill takenoticebothof theoneandof theother; forsurelyhisgesturesputlustreuntohisprayerandrepentance.

FIRST,Hisprayeryouseeisthis,"Godbemercifultomeasinner."

SECOND,Hisgesturesinhisprayerwereingeneralthree.

First,Hestoodafaroff.

Second,Hewouldnotliftupsomuchashiseyestoheaven.

Third,Hesmoteuponhisbreast,withhisfist,saying,"Godbemercifultomeasinner."

FIRST,Tobeginfirstwithisprayer.Inhisprayerwehavetwothingstoconsiderof.First,Hisconfession:Iamasinner.Second,Hisimploringofhelpagainstthismalady:"Godbemercifultomeasinner."

[HisConfession.]

First,Inhisconfessiondiversthingsaretobetakennoticeof.As,

1.Thefairnessandsimplicityofhisconfession:Asinner:Iamasinner;"Godbemerciful tome a sinner." This indeedhewas, and this indeedconfesses;andthis, Isay,hedothofgodlysimplicity.For, foramantoconfess himself a sinner, it is to speak all against himself that can bespoken.Andman,asdegenerate,istoomuchanhypocrite,andtoomuchaself-flatterer,thustoconfessagainsthimself,unlessmadesimpleandhonestabout the thing through thepowerof convictionuponhisheart.Anditisyetworthyournoting,thathedothnotsayhewas,orhadbeen,butthatatthattimehisstatewassuch,towit,asinner."Godbemercifultomeasinner,"orwhoam,andnowstandbeforetheeasinner,or,inmysins.

Now a little to shew you what it is to be a sinner; for every one thatsinnethmaynotinapropersensebecalledasinner.Saints,thesanctifiedinChristJesus,dooftensin,butitisnotpropertocallthemsinners:Buthere the Publican calls himself a sinner; and therefore in effect, callshimselfaneviltree,onethathathneithergoodnature,northatbearethgood fruit: one whose body and soul is polluted, whose mind andconscience is defiled: onewhohath "walked according to the course ofthis world, and after the spirit that now worketh in the children ofdisobedience." They having theirminds at enmitywith or againstGod,andaretakencaptivebythedevilathiswill.Asinner,onewhosetradehathbeeninandaboutsin,andtheworksofSatanallhisdays.

Thus he waves all pleas, and shews of pleas, and stoops his neckimmediatelytotheblock.Thoughhewasabaseman,yethemighthavehadpleas;pleas,Isay,aswellasthePharisee,thoughnotsomany,yetasgood.HewasofthestockofAbraham,aJew,anIsraeliteoftheIsraelites,andsoaprivilegedmaninthethingsandreligionoftheJews,elsewhatdoth he do in the temple? Yea, why did not the Pharisee, if he was aheathen, laythattohischargewhilehestoodbeforeGod?butthetruthis,hecouldnot;forthePublicanwasaJewaswellasthePharisee,andconsequentlymight,hadhebeen sodisposed,havepleaded thatbeforeGod.But thathewouldnot,hecouldnot, forhisconsciencewasunderconvictions, the awakenings of God were upon him; wherefore hisprivilegesmelt away like grease, and fly from him like the chaff of thesummerthreshing-floor,whichthewindtakethupandscatterethasthedust; he therefore lets all privileges fall, and pleads only that he is "asinner."

2.Inthisconfessionhejudgesandcondemnshimself:For,foramantosay,"Iamasinner,"isasmuchastosay,IamcontrarytotheholinessofGod,a transgressorofhis law,andconsequentlyanobjectof thecurse,and an heir of hell. The Publican therefore goeth very far in this hisconfession,butthisisnotall;for,foramantoconfessthatheisasinner,isinthe

3.Thirdplace, to confess, that there isnothing inhim,done,or canbedonebyhim,thatshouldallure,orprevailwithGodtodoanythingforhim. For a sinner cannot do good; no, norwork up his heart unto onegoodthought:no,thoughheshouldhaveheavenitself,ifhecould;orwassuretoburninhellfireforeverandeverifhecouldnot.Forsin,whereitis in possession and bears rule, as it doth in every one that we mayproperlycallasinner,thereithaththemasteryoftheman,hathbounduphissensesincordsandchains,andmadenothingsoodioustothesoulasarethethingsthatbeoftheSpiritofGod.Whereforeitissaidofsuch,that theyareenemies in theirminds; that the carnalmind is enmity toGod, and that wickedness proceedeth of the wicked; and that theEthiopianmayaswellchangehisskin,or the leopardhisspots,as theythatareaccustomedtodoevilmaylearntodowell.(Eph2,Rom8,1Sam24:13,Jer13:23)

4.Inthisconfession,heimplicitlyacknowledgeth,thatsinistheworstofthings, forasmuch as it layeth the soulwithout the reach of all remedythatcanbefoundunderheaven.Nothingbelow,orshortofthemercyofGod,candeliverapoorsoulfromthisfearfulmalady.ThisthePhariseedidnotsee.Doubtlesshedidconclude,thatatsometimeorotherhehadsinned;butheneverinallhislifedidarrivetoasightofwhatsinwas:Hisknowledgeofitwasbutfalseandcounterfeit,asismanifestbyhiscure;towit,hisownrighteousness.Fortakethisforatruthundeniable,thathethatthinkshimselfbetterbeforeGod,becauseofhisreformations,neveryethadthetrueknowledgeofhissin:ButthepoorPublicanhehadit,hehaditintruth,asismanifest,becauseitdriveshimtotheonlysovereignremedy.Forindeed,therightknowledgeofsin,intheguiltandfilth,anddamningpowerthereof,makesamantounderstand,thatnotanythingbut grace and mercy by Christ, can secure him from the hellish ruinsthereof.

Supposeamansickofanapoplexyuntodeath,andshouldforhisremedymake use only of those things that are good against the second ague,wouldnotthisdemonstratethatthismanwasnotsensibleofthenatureanddanger of this disease. The samemaybe said of every sinner, thatshallmakeuseonlyof thosemeans to justifyhimbeforeGod, that canhardlymakehimgo foragoodChristianbefore judiciousmen.But thepoor Publican, he knew the nature of his disease, the danger of hisdisease;andknewalso,thatnothingbutmercy,infinitemercycouldcurehimthereof.

5.ThisconfessionofthePublican,declareththathehimselfwasbornupnow, by an almighty, though invisible hand. For sin, when seen in itscolours,andwhenappearinginitsmonstrousshapeandhue,frightethallmortalsoutoftheirwits,awayfromGod;andifhestopsthemnot,alsooutof theworld.This ismanifestbyCain,Judas,Saul,andothers,whocouldnotstandupbeforeGodunder thesenseandappearanceof theirsin,but flybeforehim,one toone fruitofdespair, andone toanother.But now this Publican, thoughhe apprehends his sin, and that himselfwas one that was a sinner, yet he beareth up, cometh into the temple,approachesthepresenceofanholyandsin-revengingGod,standsbeforehim,andconfessesthatheisthatuglyman,thatmanthatsinhaddefiled,

andthathadbroughthimselfintothedangerofdamnationthereby.

ThisthereforewasamightyactofthePublican.Hewentagainstthevoiceof conscience, against sense and feeling, against the curse andcondemningverdictofthelaw;hewent,asImaysay,uponhotburningcoalstoone,thattosinandsinnersisnothingbutconsumingfire.

Nowthen,didthePublicanthisofhisownhead,orfromhisnowmind?No verily, there was some supernatural power within that did secretlyprompt him on, and strengthen him to thismost noble venture. True,thereisnothingmorecommonamongwickedmen,thantotickandtoy,and play with this saying of the Publican, "God be merciful to me asinner"; not at all being sensible eitherwhat sin is, or of their need ofmercy.Andsuchsinnersshall find their speed in thePublican'sprayer,far otherwise than thePublican spedhimself; itwill happenunto themmuchasithappeneduntothevagabondJews,exorcists,whotookuponthemtocalloverthemthathadevilspirits,thenameoftheLordJesus;thatwerebeatenbythatspiritandmadeflyoutofthathousenakedandwounded. (Acts 19:13-16) Poor sinner, dead sinner, thou wilt say thePublican'sprayer,andmakethePublican'sconfession,andsay,"Godbemerciful tome a sinner." But hold, dost thou do itwith the Publican'sheart, sense, dread and simplicity? If not, thou dost but abuse thePublican and his prayer, and thyself, and his God; and shalt find Godrejecting of thee and thy prayers, saying, The Publican I know, hisprayers,andtears,andgodlytearsIknow;butwhoorwhatartthou?Andwill send thee away naked and wounded. They are the hungry that hefillethwithgoodthings,buttherichandthesenseless,hesendethemptyaway.

Formy part, I find it one of the hardest things that I can putmy soulupon,eventocometoGod,whenwarmlysensiblethatIamasinner,forashareingraceandmercy.Oh!methinksitseemstomeasifthewholeface of the heavens were set againstme. Yea, the very thought of Godstrikesmethrough,Icannotbearup,Icannotstandbeforehim,Icannotbutwith a thousand tears say, "Godbemerciful tome a sinner." (Ezra9:15)Atanothertimewhenmyheartismorehardandstupid,andwhenhisterrordothnotmakemeafraid,thenIcancomebeforehimandtalkofmy sins, andaskmercyathishand, and scarcebe sensibleof sinor

grace, or that indeed I ambeforeGod:But above all, they are the raretimes, when I can go to God as the Publican, sensible of his gloriousmajesty,sensibleofmymisery,andbearup,andaffectionatelycry,"Godbemercifultomeasinner."

Butagain,thePublicanbyhisconfession,showethapieceofthehighestwisdomthatamortalmancanshow;becausebysodoing,heengagethaswellasimploreththegraceandmercyofGodtosavehim.Youseebythetext he imploreth it; and now I will shew you that he engageth it, andmakeshimselfasharerinit.

"He that coverethhis sins shall not prosper: butwhoso confesseth andforsakeththemshallhavemercy."(Prov28:13)Andagain,"Ifweconfessoursins,he is faithfuland just to forgiveusoursins,and tocleanseusfromallunrighteousness."(1John1:9)

[Heengagethit.]Inthepromiseofpardon,Heshallfindmercy;heshallhavehissinsforgiven.AsalsoSolomonprays,thatGodwillforgivethemthatknowtheirownsore,andtheyareindeed,suchasaresensibleoftheplague of their own heart. (2 Chron 6:29,30, 1 Kings 8:37,38) And thereason is, because the sinner is now driven to the farthest point; forconfession is the farthestpoint, and theutmostbounduntowhichGodhasappointedthePublicantogo,withreferencetohiswork.AsitissaidofSaul toDavid,whenhewasabout togivehimMicahhisdaughter towife,"Thekingdesirethnotanydowry,butanhundredforeskinsofthePhilistines,tobeavengedoftheking'senemies."(1Same18:25)

SosaysGodinthismatter,Idesirenosacrifices,norlegalrighteousnessto make thee acceptable to me, only acknowledge and confess thineiniquitythatthouhasttransgressedagainstme.(Jer3:12,13)Andthoughthis by some may be thought to be a very easy way to come at, andpartakeof,themercyofGod;yetletthesensiblesinnertryit,andheshallfinditoneofthehardestthingsintheworld.Andtherearetwothings,towhichmanisprone,thatmakesconfessionhard.

I. There is a great incidency in us to be partial, and not thorough andplaininourconfessions.Weareapttomakehalfconfessions;toconfesssome,andhidesome;orelsetomakefeignedconfessions,flatteringboth

ourselves,andalsoGod,whilewemakeconfessionuntohim;orelse toconfesssinasourownfanciesapprehend,andnotas theworddescriesthem.These thingswearevery incident to:Mencanconfess little sins,whiletheyhidegreatones.Mencanfeignthemselvessorryforsin,whentheyarenot,orelseintheirconfessionsforgettojudgeofsinbytheword.Henceitissaid,TheyturnedtoGod,notwiththeirwholeheart,butasitwere feignedly. They spake not aright, saying, what have I done? Theyflatter himwith their lips, and lie unto himwith their tongues, anddotheirwickednessinthedark,andsinagainsthimwithahighhand,andthen come to him and cover the altar with their tears. These thingstherefore,demonstratethedifficultyofsincereconfessionofsin;andthattodoitasitshould,isnosucheasything.

Torightconfessionofsin,severalthingsmustgo.As,

1. Theremust be found conviction for sin upon the spirit: for before aman shall be convincedof thenature, aggravation, andevil of sin,howshallhemakegodlyconfessionofit?Nowtoconvincethesoulofsin,thelawmustbesethomeupontheconsciencebytheSpiritofGod;"Forbythelawistheknowledgeofsin."(Rom3:20)Andagain,"Ihadnotknownsin except the lawhad said,Thou shaltnot covet." (Rom7:7)This law,now,when iteffectuallyministerethconvictionofsin to theconscience,dothitbyputtingoflife,andstrength,andterrorintosin.Byitsworkingontheconscience,itmakessinrevive,"andthestrengthofsinisthelaw."(1Cor15:56)Italsoincreasethandmultipliethsin,bothbytherevelationofGod'sangeragainstthesoul;andalsobymusteringup,andcallingtoview sins committed, and forgotten time out of mind. Sin seen in theglassofthelawisaterriblething,nomancanbeholditandlive."Whenthecommandmentcame,sinrevived,andIdied";whenitcamefromGodtomyconscience,asmanagedbyanalmightyarm,"thenitslewme."Andnowisthetimetoconfesssin,becausenowasoulknowswhatitis,andseeswhatitis,bothinthenatureandconsequenceofit.

2. To right confession of sin, there must be sound knowledge of God,especiallyastohisjustice,holiness,righteousness,andpurity;whereforethe Publican here begins his confession by calling upon, or by theacknowledgementofhismajesty:"Godbemercifultomeasinner."Asifhe should say, God, O God, O great God, O sin-revenging God, I have

sinnedagainstthee,Ihavebrokenthylaw,Ihaveopposedthyholiness,thyjustice,thylaw,andthyrighteouswill.Oconsumingfire!forourGodis a consuming fire, I have justly provoked thee to wrath, and to takevengeance ofme formy transgressions. But, alas! how few, thatmakeconfessionofsin,haverightapprehensionofGod,untowhomconfessionofsindothbelong!Alas,'tiseasyformentoentertainsuchapprehensionsofGodasshallpleasetheirownhumours,andaswilladmitthemwithoutdying, to bear up under their sense of sin, and that shall make theirconfession rather facile, and fantastical, thansolidandheart-breaking.Thesightandknowledgeof thegreatGodis tothesinfulmanthemostdreadfulthingintheworld;andisthatwhichmakesconfessionofsinsorare andwonderful a thing.Mostmen confess their sins behind God'sback,butfewtohisface;andyouknowthereisofttimesavastdifferenceinonethusdoingamongmen.

3. To right confession of sin, there must be a deep conviction of thecertaintyandterriblenessof thedayof judgment.ThisJohntheBaptistinserts,whereheinsinuates,thatthePharisees'wantofsenseof,andthetrueconfessionofsin,wasbecausetheyhadnotbeenwarned,orhadnottaken thealarm, to flee fromthewrath tocome.Whatdread, terror,orfrightful apprehension can there be put into a revelation of sin, wherethereisnosenseofadayofjudgment,andofourgivingthereuntoGodanaccountforit.(Matt3:7,Luke3:7)

Isaytherefore,torightconfessionofsintheremustbe,

(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 apostleinsinuates, where he saith, "God commandeth all men every where torepent;Becausehehathappointedaday, inthewhichhewill judgetheworldinrighteousnessbythatmanwhomhehathordained;whereofhehathgivenassuranceuntoallmen, in thathehathraisedhim fromthedead."(Acts17:30,31)

Thiswillgiveasenseofwhatthesoulmustexpectatthatdayforsin,andso will drive to an hearty acknowledgment of it, and strong cries fordeliverance from it. For thus will the soul argue that expecteth thejudgmentday, and thatbelieves thathemust count for all there.Omy

heart! It is in vain now to dissemble, or to hide, or to lessentransgressions;forthereisajudgmenttocome,adayinwhichGodwilljudge"thesecretsofmenbyhisSon,"andatthatdayhewillbringtolight"thehiddenthingsofdarkness,andwillmakemanifestthecounseloftheheart." If itmustbe so then, towhatboot[32]will itbenow to seek todissemble,ortolesseninthismatter.(1Cor4:5)Thisalsois intheOldTestamenturgedasanargumenttocauseyouth,andpersonsofallsizestorecallthemselvestosobriety,andsotoconfessionoftheirsintoGod;where the Holy Ghost saith ironically, "Rejoice, O young man, in thyyouth;andletthyheartcheertheeinthedaysofthyyouth,andwalkinthewaysofthineheart,andinthesightofthineeyes:butknowthou,thatfor all these things God will bring thee into judgment." (Eccl 11:9) Soagain,"Godshallbringeveryworkintojudgment,witheverysecretthing,whethergood,orwhetherevil."(Eccl12:14)

The certainty of this, I say, must go to the producing of a sincereconfession of sin, and this is intimated by the Publican, who, with hisconfession, addeth a hearty crave formercy, "God bemerciful tome asinner." As if he should say, if thou art not merciful to me, by thyjudgmentwhenthoucomestIshallbeswallowedup;withoutthymercyIshallnotstand,butfallbythejudgmentwhichthouhastappointed.

(2.) As theremust be, for the producing of sincere confession of sin, adeepconvictionofthecertainty,sotheremustalsobeoftheterriblenessofthedayofjudgment.Whereforetheapostle,makesuseofthefirst,soof this to put men upon repentance, an ingredient of which is sincereconfession of sin. "Forwemust all appear before the judgment seat ofChrist;thateveryonemayreceivethethingsdoneinhisbody,accordingto thathehathdone,whether itbegoodorbad.Knowingtherefore theterror of theLord,wepersuademen." (2Cor 5:10,11)The terror of theLord,asweseehere,hemakesuseofthat,topersuadementocomebyconfessionofsin,andrepentance,toGodformercy.

AndIampersuaded,thatitwillbefoundatruthonedaythatonereasonthatthisdaydothsoswarmwithwantonprofessors,is,becausetheyhavenotbegunatsoundconvictionfor,norgonetoGodat firstwithsincereconfessionofsin.Andonecauseofthathasbeen,forthattheydidneverseriouslyfall inwith,noryetinheartsinkunder,eitherthecertaintyor

terriblenessofthedayofjudgment.

O! the terrors of the Lord! the amazing face that will be put upon allthingsbeforethetribunalofGod.Yea,theterrorthatwillthenbereadinthe face of God, of Christ, of saints and angels, against the ungodly;whosobelievesandunderstandsit,cannotlivewithoutconfessionofsintoGod,andcomingtohimformercy.

Mountains,mountainsfalluponus,andcoverus,willthenthecryoftheungodly be, and "hide us from the face of him that sitteth upon thethrone,andfromthewrathoftheLamb:Forthegreatdayofhiswrathiscome,andwhoshallbeabletostand?"Thisterrorisalsosignifiedwhereit is said, "and I sawagreatwhite throne,andhim that saton it, fromwhose face the [very] earth and the heaven fled away, and there wasfound no place for them. And I saw the dead, small and great, standbeforeGod;andthebookswereopened:andanotherbookwasopened,which is thebookof life: and thedeadwere judgedoutof those thingswhichwerewritten in thebooks, according to theirworks.And the seagaveup thedeadwhichwere in it; anddeathandhelldeliveredup thedeadwhichwereinthem:andtheywerejudgedeverymanaccordingtotheirworks.Anddeathandhellwerecastintothelakeoffire.Thisistheseconddeath.Andwhosoeverwasnot foundwritten in thebookof lifewascast intothelakeoffire."(Rev20)Hereisterror,andthisterrorisrevealedafore-hand in thewordof the truthofGod, thatsinnersmighthear and read and consider it, and so come and confess, and imploreGod'smercy.

The terror of the Lord, howwill it appear, when he "shall be revealedfromheavenwithhismightyangels,inflamingfiretakingvengeanceonthemthatknownotGod,andthatobeynotthegospelofourLordJesusChrist."(2Thess1:7-9)

TheterroroftheLord,howwillitappear,whenhiswrathshallburnandflame out like an oven, or a fiery furnace before him,while thewickedstandinhissight.(Matt13:50)

The terror of the Lord, how will it appear, while the angels at hiscommandmentshallgatherthewickedinbundlestoburnthem!"As-the

taresaregatheredandburnedinthefire;soshallitbeintheendofthisworld.TheSonofManshallsendforthhisangels,andtheyshallgatherout of his kingdom all things that offend, and themwhich do iniquity;and shall cast them into a furnace of fire: there shall be wailing andgnashingofteeth."(Matt13:40-42)Whocanconceiveofthisterrortoitsfullwithhismind?Whereforemuchmoreunablearementoexpress itwith tongueorpen;yet the trulypenitentandsin-confessingPublican,hath apprehension so far thereof, by theword of the testimony, that itdriveth him to God, with a confession of sin for an interest in God'smercy.But,

4.Torightandsincereconfessionofsin,theremustbeagoodconvictionof a probability ofmercy. This also is intimated by the Publican in hisconfession; "God [saith he] bemerciful tome a sinner." He had someglimmeringsofmercy,someconvictionofaprobabilityofmercy,orthathemightobtainmercyforhispardon,ifhewent,andwithunfeignedlipsdidconfesshissinstoGod.[33]

Despairofmercy,shutsupthemouth,makesthehearthard,anddrivesamanaway fromGod; as ismanifest in the caseofAdamand the fallenangels.Buttheleastintimationofmercy,iftheheartcanbuttouch,feel,taste,orhavetheleastprobabilityofit,thatwillopenthemouth,tendtosoften theheart, and tomakea veryPublican comeup toGod into thetempleandsay,"Godbemercifultomeasinner."

Theremust then be this holymixture of things in the heart of a trulyconfessingPublican.Theremustbesoundsenseofsin,soundknowledgeof God: deep conviction of the certainty and terribleness of the day ofjudgment,asalsooftheprobabilityofobtainingmercy.

Buttocometothatwhichremains;Itoldyouthatthereweretwothingsthatdidmakeunfeignedconfessionhard.ThefirstIhavetouchedupon.

II.Andnowthesecondfollows:Andthatis,someprivate,closeleaningtosomepieceorparcelofgoodness, thatamanshall conceit thathehathdonebefore,orisdoingnow,orthathepurposethinhisdeceitfulheartthathewilldooneofthesedays,withwhichhehopestoprevailwithGodforthepardonofhissins.Thismantobesureknowsnotsininthenature

andevilof it,onlyhehassomefalseapprehensionsabout it.Forwheretherightknowledgeofsinisintheheart,thatmanseessomuchevilintheleasttransgression,asthatitwould,evenanyonesin,breakthebacksofall theangelsofheaven,shouldthegreatGodbut impute it to them.Andhethatseesthisisfarenoughofffromthinkingofdoingtomitigate,or assuage the rigour of the law, or to make pardonable his owntransgressions thereby. But he that sees not this, cannot confess histransgressions aright; for the confession consisteth in the general, in aman's taking to himself his transgressions, and standing in them,withthe acknowledgement of them to be his, and that he cannot stir fromunderthem,nordoanythingtomakeamendsforthem,ortopalliatetherigourofjusticeagainstthesoul.AndthisthePublicandidwhenhecried,"Godbemercifultomeasinner."

Hemadehissinshisown,hetookthemtohim,hestoodbeforeinthem,accounting that he was surely undone for ever if God did not extendforgivenessuntohim.AndthisistodoastheprophetJeremybids;towit,"onlytoacknowledgeouriniquities,"toacknowledgethemandtostandinthemattheterriblebarofGod'sjustice,untilmercytakesthemoutoftheway;not shiftingour shouldersor conscienceof them,bydoing, orpromising to do, either this or that good work, only acknowledge,acknowledgeonly.Andthereasonofthiskindofconfessionis,

1.Becausethiscarriethinitthetruenatureofconfession,toconfess,andtoabideunder thecrimesconfessed,without shiftsandevasions, is theonly real simple way of confessions. "I said I would confess mytransgressions unto the Lord"; and what then, "and thou forgavest theiniquityofmysin."(Psa32:5)Mark,nothingcomesinbetwixtconfessionandforgivenessofsin,nothingofworksofrighteousness,nothingoflegalamendments,nothingbutanoutcryformercy;andthatact issofarofffromlesseningtheoffence,that itgreatlyheightenethandaggravatesit.Thatisthefirstreason.

2. A second reason is, because God doth expect that the penitentconfessorsshouldforthetimethathiswisdomshallthinkmeet,notonlyconfess, but bear their shame upon them; yea, saith God, "be thouconfounded also and bear thy shame," when God takes away thineiniquity, thou shalt be confounded and never open thy mouth more

becauseof thy shame. (Eze 16:52,63)Wecount it convenient thatmen,whentheircrimesandtransgressionsaretobemanifested, thattheybeset in some open place, with a paper, wherein their transgressions areinserted,pinnedupontheirbackortheirforehead,thattheymaynotonlyconfess,butbeartheirownshame.[34]Andatthepenitentialconfessionofsinners,Godhassomethingof thiskindtodo; ifnotbeforemen,yetbefore angels, that theymay behold, and be affected, and rejoicewhentheyshallsee,aftertherevelationofsin,thesinnertakenintothefavourandabundantmercyofGod.(Luke15)

3.Athirdreasonis,ForthatGodwill intheforgivenessofsin,magnifytherichesofhismercy;butthiscannotbe,ifGodshallsuffer,oracceptofsuch confession of sin, as is yet intermixed with those things that willdarkentheheinousnessoftheoffence,andthatwillbedarkenedeitherbyapartial,feigned,oroverlyconfession:orbyajoiningwiththeconfessionanyofthesinnerspretendedgooddeeds.

ThatGodinthesalvation,andsointheconfessionofthesinner,designsthemagnifyingofhismercy,isapparentenoughfromthewholecurrentofscripture,andthatanyofthethingsnowmentionedwill,ifsufferedtobedone,darkenandeclipsethisthing,isevidenttoreasonitself.

Supposeamanstandindictedfortreason,yetshallsoorderthematter,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 therebyredound to the riches and greatness of hismercy. But let all things lienaked, let nothing lie hid or covered, let sin be seen, shewn, andconfessed,asitiswithandinthesinnerhimself,andthentherewillbeinhisforgivenessamagnifyingofmercy.

4.Afourthreasonis,forthatelseGodcannotbejustifiedinhissayings,norovercomewhenheisjudged.(Psa51,Rom3)God'swordhathtolduswhatsinis,bothastoitsnatureandevileffects.God'swordhathtoldus,thatthebestofourrighteousnessesarenotbetterthanfilthyrags.God'swordhasalsotoldus,thatsinisforgivenusfreelybygrace,andtoforthesakeofouramendments:andallthisGodwillhaveshewn,notonlyintheactsofhismercytowards,buteveninthehumiliationsandconfessionsofthe penitent: For God will have his mercy begin to be displayed even

therewherethesinnerhathtakenhisfirststeptowardhim:"Thatassinhathreigneduntodeath,evensomightgracereignthroughrighteousnessuntoeternallifebyJesusChristourLord."(Rom5:21)

5.Afifthreasonis,becauseGodwouldhavebythePublican'sconversion,othersaffectedwiththedisplaysanddiscoveriesofwonderfulgrace;buttocloudandcoveritwithlesseningofsin,andthesinfulrighteousnessofman,isnotthewaytodothis.Whereforethesinner'sconfessionmustbesuch as is full, normust anything of his to lessen sin come in betwixtconfession andmercy; and this is theway to affect others [whoare] asbad as Publicans and sinners, and to make them come in to God formercy.

Forwhatwillsuchsaywhensinbeginstoappeartotheconscience,andwhenthelawshallfollowitwithavoiceofwords,eachonelikeaclapofthunder?Isay,whatwillsuchsaywhentheyshallreadthatthePublicandid only acknowledge his iniquity, and found grace and favour at thehand of God? But that God is infinitelymerciful;merciful indeed, andthattothose,ortosuch,asdointruthstandinneedofmercy.Alsothatheshewethmercyofhisowngoodpleasure,nothingmovinghimtheretobutthebountyofhisowngoodnessandthemiseryofhiscreature.

Isay,thisisthewaytomakeothersbeaffectedwithmercy;ashesaith,by the apostle Paul, "But God, who is rich inmercy, for his great lovewherewithhelovedus,evenwhenweweredeadinsins,hathquickenedus together with Christ, [by grace ye are saved] and hath raised us uptogether, andmade us sit together in heavenly places in Christ Jesus:Thatintheagestocomehemightshewtheexceedingrichesofhisgracein his kindness toward us through Christ Jesus." (Eph 2:4-7) Youmayalsoseethat:1Timothy1:15,16.6.Anotherreasonofthisis,becausethisisthewaytoheightenthecomfortandconsolationofthesoul;andthatbothhereandhereafter.What tendethmore to this, than forsinners tosee,andwithguiltandamazementtoconfesswhatsinis,andsotohavepardonextendedfromGodtothesinnerassuch?Thisfillstheheart;thisravishes the soul! thisputs awholeheavenof joy into everyoneof thethoughtsofsalvationfromsin,anddeliverancefromwrathtocome."AndtheransomedoftheLordshallreturn,andcometoZionwithsongsandeverlastingjoyupontheirheads:theyshallobtainjoyandgladness,and

sorrowandsighingshallfleeaway."(Isa35:10)Indeedthebeliefofthismakes joy and gladness endless: I say, it will make it begin here, andmakethatitshallneverhaveconsummationinheaven.

7. Besides, it layeth upon the soul the greatest obligations to holiness;what like the apprehension of free forgiveness, and that apprehensionmustcomeinthroughasightofthegreatnessofsin,andofmyinabilityto do anything towards satisfaction, to engage the heart of a rebel andtraitortolovehisprince,andtosubmittohislaws.

When Elisha had taken the Syrians captives, some were for usingseveritiestowardsthem;buthesaid,"Setbreadandwaterbeforethem,thattheymayeatanddrink,andgototheirmaster";andtheydidso.Andwhat follows, "So the bands of Syria came no more into the land ofIsrael."Heconqueredtheirmalicewithhiscompassion.AnditistheloveofChristthatconstrainethtolivetohim.(2Kings6:22,23,2Cor5:14)

Many other thingsmight possibly be urged, but at present let these besufficient.

[Hisimploringofmercy.]

Second. The second thing that we made mention of in the Publican'sprayer was, an imploring of help against this malady; GOD BEMERCIFULTOMEASINNER. Inwhichpetition I shall takenotice ofseveralthings.

I.Thataman'shelpagainstsins,dothnotsoabsolutelylieinhispersonalconquest,as in thepardonof them.Isupposeaconquest, thoughtherecanindeedbymanbenone,solongashelivethinthisworld;Imean,acompleteconquestandannihilationofsin.

ThePublican,andsoeverygraciouslyawakenedsinner, isdoubtless forthesubduingofsin;butyethelookeththatthechiefhelpagainstitdothlieinthepardonofit.Supposeamanshouldstabhisneighbourwithhisknife,andafterwardsburnhisknifetonothinginthefire,wouldthisgivehimhelpagainsthismurder?Noverily,notwithstandingthis,hisneckisobnoxioustothehalter,yea,andhissoultohellfire.Butapardongives

himabsolutehelp:"ItisGodthatjustifies,whoshallcondemn."(Rom8)SupposeamanshouldlivemanydaysinrebellionagainstGod,andafterthat leave off to live any longer so rebelliously, would this help himagainsttheguiltwhichhecontractedbefore?Noverily,withoutremissionthereisnohelp,buttherebelisundone.Whereforethefirstblessedness,yea,andthatwithoutwhichallotherthingscannotmakeoneblessed,itliesinpardon."Blessedishewhosetransgressionisforgiven,whosesiniscovered." (Psa 32:1) "Blessed is the man to whom the Lord will notimputesin."(Rom4:8)

Supposeamangreatlysanctifiedandmadeholy;Isay,supposeit;yetifthe sins, before committed by him, be not pardoned, he cannot be ablessedman.

Yetagain,Supposeamanshouldbecaughtuptoheaven,nothavinghissinspardoned,heavenitselfcannotmakehimablessedman.Isupposethesethings,notthattheycanbe,buttoillustratemymatter.Therecanbenotblessednessuponanymanwhoyetremainethunforgiven.Youseethereforehere,thattherewasmuchofthewisdomoftheHolyGhostinthis prayer of the Publican. He was directed the right, the only, thenext[35]waytoshelter,whereblessednessbeginseventomercyforthepardonofhissins.Alas!Whatwoulditadvantageatraitortobetakenupintotheking'scoach,tobeclothedwiththeking'sroyalrobe,tohaveputupon his finger the king's gold ring, and to be made to wear, for thepresent,achainofgoldabouthisneck,ifafterallthisthekingshouldsayunto him, but I will not pardon thy rebellion; thou shalt die for thytreason? Pardon then, to him that loves life, is chiefest, is better, andmoretobepreferredandsoughtafter,thanallotherthings;yea,itisthehighestpointofwisdominanysinnertoseekafterthatfirst.

This therefore confuteth the blindness of some, and the hypocrisy ofothers.Somearesosilly,andsoblind,asquitetoforgetandlookoverthepardonofsin,andtolaytheirhappinessinsomeexternalamendments;whenalaspoorwretches,astheyare,theyabidestillunderthewrathofGod.Oriftheybenotquitesofoolishasutterlytoforgettheforgivenessofsin,yettheythinkofit,butinthesecondplace;theyareforsettingofsanctification before justification, and so seek to confound the order ofGod;andthatwhichisworseuntothem,theybysodoing,dowhatthey

cantokeepthemselvesindeedfrombeingsharersinthatgreatblessingofforgivenessofsinsbygrace.

But the Publican herewas guided by thewisdomof heaven:He comesinto the temple, he confesseth himself a sinner, and forthwith,withoutanydelay,beforeheremovethhisfootfromwherehestands,cravethhelpof pardon; for he knew that all other things, if yet he remained asinvolved in guilt, would not help him against that damnation thatbelongedtoavileandunforgivensinner.

This also confuteth the hypocrites, such as is our Pharisee here in thetext,thatgloryinnothingmore,orsomuch,asthattheyare"notasothermen, - - unjust, adulterers, extortioners, or even as this Publican"; forthesemenhavemissedofthebeginningofgoodwhichistheforgivenessof sin; and if theyhavemissedof the first, of thebeginning good, theyshallnever,assostanding,receivethesecond,orthethird:Justification,sanctification, glorification, they are the three things, but the order ofGod must not be perverted. Justification must be first, because thatcomestomanwhileheisungodlyandasinner.

Justification cannot be where God has not passed a pardon. A pardonthenis the first thingtobe lookedafterbythesinner; this thePhariseedid not, therefore he went down to his house unjustified; he set thestumbling-blockofhisiniquitybeforehisfacewhenhewenttoenquireoftheLord;andasheneglected,slighted,scorned,becausehethoughtthathehadnoneedofpardon;thereforeitwasgiventothepoor,needy,andmiserablePublican,andhewentawaywiththeblessingofit.

PUBLICANS,sincethisissoweightyapoint,letmeexhortyouthatyoudo not forget this prayer of your wise and elder brother, to wit, thePublican,thatwentupintothetempletopray.Isay,forgetitnot,neithersuffer any vain-glorious or self- conceited hypocrite to beat you witharguments, or to allure youwith their silly and deceitful tongues, fromthismostwholesomedoctrine.Rememberthatyouaresinners,equalto,orasabominableasarethePublicans,whereforedoyou,asyouhavehimforyourpattern,gotoGod,andtohimconfessinallsimple,honest,andself-abasing-wise your great, numerous, and abominable sins; and besurethatintheverynextplaceyouforgetnottoaskforpardon,saying,

"God be merciful to me a sinner." And remember that heaven itselfcannothelpyouagainst,norkeepyou from, thedamnationandmiserythatcomesbysin, if 'twaspossibleyoushouldgothither, ifyoumissofpardonandforgiveness.

II. As the Publican imploreth help, so withal he closely approveth,notwithstanding, of the sentence of the law that was gone out againsthim.Thisismanifest,forhesaithtoGod,"bemercifultome";andalsointhatheconcludeshimself"asinner."Isay,hejustifieth,heapprovethofthesentenceofthelaw,thatwasgoneoutagainsthim,andbywhichhenowstoodcondemnedinhisownconsciencebeforethetribunalofGod'sjustice.Hesaithnotasthehypocrite,"BecauseIaminnocent,surelyhisangershallturnfromme"(Jer2:35);or"Whathavewespokensomuchagainst thee?" (Mal 3:13) No, he is none of these murmurers orcomplainers,butfairlyfallsbeforethelaw,witnesses,judgeandjury,andconsentethtotheverdict,sentence,andtestimonyofeachofthem.

Toillustratethisalittle,supposeamalefactorshouldbearraignedbeforeajudge,andthatafterthewitnesses,jury,andjudge,haveallcondemnedhimtodeathforhisfact,thejudgeagainshouldaskhimwhathecansayforhimselfwhysentenceofdeathshouldnotpassuponhim?Nowifhesaith, nothing, but good, my lord, mercy; he in sum confesseth theindictment, justifieththewitnesses,approvethoftheverdictofthejury,andconsentethtothejudgmentofthejudge.

ThePublicanthereforeincryingmercy,justifieththesentenceofthelawthatwasgoneoutagainsthissins:Hewranglethnotwiththelaw,saying,thatwas too severe, thoughmanymendo thus, saying,God forbid, forthenwoebetous.Hewranglethnotwiththewitness,whichwashisownconscience, though some will buffet, smite, and stop its mouth, orcommandit tobesilent.Hewranglethnotwiththe jury,whichwastheprophets and apostles, though somemen cannot abide to hear all thatthey say. He wrangleth not with the judge, nor sheweth himselfirreverently before him, but in all humble-wise, with all manner ofgesturesthatcouldbespeakhimacquiescingwiththesentence,hefliethtomercyforrelief.

NoristhisalonethewayofthePublican;butofothergodlymenbefore

histime:WhenDavidwascondemned,hejustifiedthesentenceandthejudge, out ofwhosemouth it proceeded, and so fled for succour to themercy ofGod. (Psa 51)WhenShemaiah theprophet pronouncedGod'sjudgmentsagainsttheprincesofJudahfortheirsin,theysaid,"TheLordisrighteous." (2Chron12:6)Whenthechurch intheLamentationshadreckonedup several of her grievous afflictionswherewith shehadbeenchastisedofherGod,she, insteadofcomplaining,dothjustifytheLord,andapproveofthesentencethatwaspasseduponher,saying,"TheLordis righteous; for Ihave rebelledagainsthis commandment." (Lam1:18)SoDaniel,afterhehadenumeratedtheevilsthatbefellthechurchinhisday,addeth,"ThereforehaththeLord-broughtituponus;fortheLordourGodisrighteousinallhisworkswhichhedoeth:forweobeyednothisvoice."(Dan9:14)

I know that all thesedo justify the judgment ofGod thatwas goneoutagainst them, as the Publican did the sentence wherewith he wascondemned. And I say, that unless a man doth come hither, hisconfession and cry for mercy is not right, and so according to thescripture,reason,andnatureofthingsastheyoughttobe;forhethathasany other plea, why doth he cry God, Mercy! Surely not because heconcludesthatwhat isdone, isdone justlyandrighteouslyagainsthim,butbecauseheisoverruledbyspite,prejudice,tyranny,orthelike.

ButthisisnotthecasewithourPublican.Hehastransgressedalawthatisholy,just,andgood:thewitnessthataccusethhimofthis,isGodandhisconscience;heisalsocastbytheverdictofholymenofGod;andallthisheknows,andimplicitlyconfesses,eveninthathedirectshisprayeruntohis judgeforpardon.Andit isoneof theexcellentestsights intheworldtosee,orunderstandasinnerthushonestlyreceivingthesentenceofthelawthatisgoneoutagainsthim;toseeandhearaPublicanthustojustifyGod.[36]AndthisGodwillhavedoneforthesereasons.

1.ThatitmightbeconspicuoustoallthatthePublicanhasneedofmercy.This is for the gloryof the justice ofGod,because it vindicates it in itsgoings out against the Publican.God loveth to do things in justice andrighteousness,whenhe goethout againstmen, though it bebut such agoing out against them as only tendeth to their conviction andconversions.Whenhedealtwithour fatherAbraham in thismatter,he

calledhimtohis foot,asherehedoth thePublican.Andsinner, ifeverGodcountstheeworthytoinheritthethroneofglory,hewillbringtheehither.But,

2.ThePublican,bythepowerofconvictionstoopsto,andfallethunderthe righteous sentence gone forth against him, that it might be alsomanifest that what afterward he shall receive is of themere grace andsovereigngoodnessofGod.And indeed there isnoway thatdothmorenaturally tendtomakethismanifest thanthis.For thus; there isamanproceeded against for life, by the law, and the sentence of death is inconclusionmost justly and righteously passed upon him by the judge.Suppose now that after this, this man lives, and is exalted to honour,enjoysgreatthings,andisputintoplaceoftrustandpower,andthatbyhimthathehasoffended,evenbyhimthatdidpass thesentenceuponhim.Whatwillallsay,orwhatwilltheyconclude,evenupontheveryfirsthearingofthisstory?Willtheynotsay,well,whoeverhewasthatfoundhimselfwrappedupinthisstrangeprovidence,mustthankthemercyofagraciousprince;forallthesethingsbespeakgraceandfavour.But,

3.AsthePublicanfallethwillinglyunderthesentence,andjustifieththepassingofituponhim;sobyhisflyingtomercyforhelp,hedeclarethtoallthathecannotdeliverhimself:Heputtethhelpawayfromhimself,orsaith,itisnotinme.

This, I say, is another thing included in this prayer, and it is a thingdistinctfromthatbutnowwehavebeenspeakingto.Foritispossibleforamanto justifyandfallunderthesentenceof the judge,andyetretainthatwithhimselfthatwillcertainlydeliverhimfromthatsentencewhenithasdone itsworst.Manyhavehelduptheirhand,andcriedguiltyatthebar,andyethavefetchedthemselvesoffwellenoughforallthat;butthen they have not pleaded mercy, for he that doth so, puts his lifealtogether into thehandsofanother,butprivilegeorgooddeedseitherdoneortobedonebythem.ButthePublicaninthetextputsalloutofhisownhand;andineffectsaithtothatGodbeforewhomhewentupintothe temple to pray; Lord, I stand here condemned at the bar of thyjustice, and that worthily, for the sentence is good, and hath inrighteousness gone out againstme; nor can I delivermyself, I heartilyandfreelyconfessIcannot;whereforeIbetakemyselfonlytothymercy,

anddopraytheetoforgivethetransgressionsofmeasinner.Ohowfewbe there of such kind of Publicans! I mean of Publicans thus madesensible,thatcomeuntoGodformercy.

Mercywithmost,isratheracompliment,Imean,whiletheypleaditwithGod, thanamatter of absolutenecessity; theyhavenot awfully, and injudgmentandconscience fallenunder thesentence,norput themselvesoutofallpleabutthepleaofmercy.Indeed,thustodo,istheeffectoftheproofofthevanityandemptinessofallexperimentsmadeuseofbefore.Now there is a two-fold proof of experiments; the one is, the result ofpractice;theotheris,theresultoffaith.

Thewomanwithherbloodyissuemadeherproofbypractice,whenshehadspentallthatshehaduponphysiciansandwasnothingbettered,butrather grew worse. (Mark 5:26) But our Publican here proves theemptiness and vanity of all other helps, by one cast of faith upon thecontents of the bible, and by another look upon his present state ofcondemnation; wherefore he presently, without any more ado,condemnethallotherhelps,ways,modes,ormeansofdeliverance,andbetakeshimselfonlytothemercyofGod,saying,"Godbemercifultomeasinner."

Andhereinheshowethwonderfulwisdom.For,

(1.) By this, He thrusts himself under the shelter and blessing of thepromise:andIamsureit isbetterandsafertodoso,thantorelyuponthebestofexcellencesthatthisworldcanafford.(Hosea14:1-4)

(2.)HetakesthereadywaytopleaseGod;forGodtakesmoredelightinshowing ofmercy, than in any thing that we can do. (Hosea 6:6,Matt9:13,12:7)Yeaandthatalso is themanthatpleasethhim,evenhe thathopes in his mercy. (Psa 147:11) The Publican therefore, whatever thePhariseemightthink,stoodallthiswhileuponsureground,andhadbyfarthestartofhimforheaven.Alas!hisdullheadcouldlooknofurtherthantotheconceitofthepitifulbeautyandsplendourofhisownstinkingrighteousness.[37]NordurstheleavethattotrustwhollytothemercyofGod; but the Publican comes out, though in his sins, yet like anawakened,enlightened,resolvedman,andfirstabaseshimself,thengives

God the glory of his justice, and after that the glory of his mercy, bysaying, "God be merciful to me a sinner"; and thus in the ears of theangelshedidringthechangesofheaven.Again,

(3.)ThePublican,inhisthusputtinghimselfuponmercy,showeth,thatinhisopinionthereismorevirtueinmercytosave,thanthereisinthelawandsintocondemn.Andalthoughthisisnotcountedagreatmattertodo,whilemenarefarfromthelaw,andwhiletheirconscienceisasleepwithinthem;yetwhenthelawcomesnear,andconscienceisawake,whosotriesit,willfinditalaboursomework.Caincouldnotdothusforhisheart,no,norSaul;norJudas,neither.Thisisanotherkindofthingthanmostmenthinkittobe,orshallfindit,whenevertheyshallbeholdGod'sangryface,andwhentheyshallhearthewordsofhislaw.

However our Publican did it, and ventured his body, soul, and futurecondition for ever in this bottom,with other the saints and servants ofGod,leavingoftheworldtoswimovertheseaofGod'swrathiftheywill,in their weak and simple vessels of bulrushes, or to lean upon theircobweb-hold,whenheshallarisetothejudgmentthathehathappointed.

InthemeantimeprayGodawakenusashedidthePublican;prayGodenlightenusashedidthePublican;prayGodgrantusboldnesstocometohim as thePublicandid; and also in that trembling spirit as he did,whenhecriedinthetemplebeforehim,"Godbemercifultomeasinner."

[HisGestures.]

THIRD.Thushavinginbriefpassedoverhisprayer,wecomeinthenextplacetohisgestures;forinmyjudgmenttherightunderstandingofthemwillgiveusyetmoreconvictionofthePublican'ssenseandawakeningofspiritunderthispresentactionofhis.

AndIhaveobservedmanyapoorwretchthathasreadilyhadrecoursetothePublican'sprayer, thatneverknewwhat thePublican'sGESTURES,inthepresenceofGod,whileinprayerbeforehim,didmean.Normustanymanbeadmittedtothink,thatthosegesturesofhiswereincustom,andaformalityamongtheJewsinthosedays;for'tisevidentenoughbythecarriageofthePharisee,thatitwasbelowthemandtheirmode,when

theycameintothetemple,orwhentheyprayedanywhereelse;andtheyinthosedayswerecountedforthebestofmen,andmentooinreligiousmatterstheyweretoimitateandtaketheirexamplesatthehandsofthebest,notatthehandsoftheworst.

ThePublican'sgesturesthen,wereproperlyhisown,causedbytheguiltofsin,andbythatdreadofthemajestyofGodthatwasuponhisspirit.And a comely posture it was, else Christ Jesus, the Son of God,wouldneverhavetakenthatparticularnoticethereofashedid,norhavesmileduponitsomuchastotakeit,anddistinctlyrepeatitasthatwhichmadehisprayerthemoreweighty,andthemorealsotobetakennoticeof.Yea,inmineopinion, theLordJesushascommitted it torecord, for thathelikedit,andforthatitshallpassforsomekindoftouchstoneofprayer,thatismadeingoodsenseofsin,andofGod,andofneedofhisgoodnessand mercy. For verily, all these postures signify sense, sight of a lostcondition,andaheartingoodearnestformercy.

Iknowthattheymaybecounterfeited,andChristJesusknowswhodothso too; but that will not hinder, or make weak or invalid what hathalreadybeenspokenaboutit.Buttoforbeartomakeafurtherprologue,andtocometothehandlingofparticulars.

"AndthePublican,standingafaroff,wouldnotliftupsomuchashiseyesuntoheaven,butsmoteuponhisbreast."

Three things,as I toldyoualready,wemayperceive in thesewords,bywhichhisPublicanposture,orgesturesaresetforth.

First.Hestandsafaroff.Second.Hewouldnotliftupsomuchashiseyestoheaven.Third.Hesmoteuponhisbreast.First.Forthefirstofthese,"Hestoodafaroff." "And thePublican standingafaroff."This is, I say,thefirstthing,thefirstpostureofhiswithwhichweareacquainted,anditinformethusofseveralthings.

1. That he camenotwith senselessness of themajesty ofGodwhen hecametopray,asthePhariseedid,andassinnerscommonlydo.Forthisstandingback,orafaroff,declaresthatthemajestyofGodhadanawfulstrokeuponhis spirit:He sawwhither, towhom,and forwhat,hewas

nowapproachingthetemple.Itissaidinthat20thofExodus,Thatwhenthepeoplesawthe thunderingsandthe lightnings,andthenoiseof thetrumpet, and themountain smoking, and all thesewere signs ofGod'sterriblepresence, anddreadfulmajesty, they removed themselves, "andstoodafaroff."(Exo20:18)ThisbehaviourthereforeofthePublicandidwellbecomehispresentaction,especiallysince,inhisowneyes,hewasyetanunforgivensinner.Alas!WhatisGod'smajestytoasinfulman,butaconsumingfire?Andwhatisasinfulmaninhimself,orinhisapproachtoGod,butasstubblefullydry.

HowthencouldthePublicandootherwisethanwhathedid,thanstandafaroff,ifheeitherthoughtofGodorhimself.Indeedthepeopleafore-named,beforetheysawGodinhisterriblemajesty,couldscarcebekeptofffromthemountwithwordsandbounds,asitisnowthecaseofmany:Their blindness gives them boldness; their rudeness gives themconfidence;butwhentheyshallseewhatthePublicansaw,andfelt,andunderstoodashe,theywillpray,andstandafaroff,evenasthesepeopledid.Theyremovedandstoodafaroff,andthenfell toprayingofMosesthatthisdreadfulsightandsoundmightbetakenfromthem.AndwhatifI should say, he stood afar off for fear of a blow, though he came formercy, as it is said of them, They stood "afar off for the fear of hertorment."(Rev18:10)

IknowwhatitistogotoGodformercy,andwhatitistostandallthatwhileinmyspiritthroughfearafaroff,beingpossessedwiththis,willnotGod now smite me at once to the ground for my sins. David thoughtsomething when he said as he prayed, "Cast me not away from thypresence,andtakenotthyHolySpiritfromme."(Psa51:11)

Thereisnoneknows,butthosethathavethem,whatturnsandreturns,whatcomingonandgoingoff,thereisinthespiritofamanthatindeedisawakened, and that stands awakened before the glorious Majesty inprayer.[38]TheprodigalalsomadehisprayertohisFatherintentionally,whilehewasyetagreatwayoff.Andsodid the lepers too; "Andasheentered into a certain village, theremet him tenmen thatwere lepers,which stood AFAR OFF: And they lift up their voices and said, Jesus,Master,havemercyonus."(Luke17:12,13)

Seehere, ithasbeen thecustomofprayingmen tokeep theirdistance,andnot to be rudely bold in rushing into the presence of the holy andheavenly majesty; especially if they have been sensible of their ownvilenessandsins,astheprodigal,thelepers,andourPublicanwas.Yea,Peterhimself,whenupona timeheperceivedmore than commonlyhedidofthemajestyofJesushisLord,whatdothhedo!"WhenSimonPetersawit,"saysthetext,"hefelldownatJesus"knees,saying,Departfromme; for Iamasinfulman,OLord." (Luke5:8)Oh!whenmenseeGodand themselves, it fills them with holy fear, of the greatness of themajestyofGod,aswellaswithloveto,anddesireafterhismercy.

Besides,byhisstandingafaroff,itmightbetointimatethathenowhadinmind,andwithgreatweightuponhisconscience,theinfinitedistancethatwasbetwixtGod,andhim.Menshouldknowthat,andtrembleinthethoughtsofit,whentheyareabouttoapproachtheomnipotentpresence.

Whatispoorsorryman!poordustandashes,thatheshouldcrowditup,andgo jostlingly in thepresenceof thegreatGod?especially since it isapparent,thatbesidesthedisproportionthatisbetwixtGodandhim,heis a filthy, leprous, polluted, nasty, stinking, sinful bit of carrion.[39]Esther,whenshewenttosupplicatethekingherhusbandforherpeople,madeneitheruseofherbeauty,norrelation,norotherprivilegesofwhichshemight have had temptation tomake use, especially at such a time,and in such exigencies, as then did compass her about: But I say, shemadenotuseofthemtothrustherself intohispresence,butknew,andkeptherdistance,standingintheinwardcourtofhispalace,untilheheldoutthegoldensceptretoher;THEN"Estherdrewnear,andtouchedthetopofthesceptre."(Esth5:2)

Menalsowhen they come into thepresenceofGod, shouldknow theirdistance; yea, and shew that they know it too, by such gestures andcarriages,andbehaviors thatareseemly.Aremarkablesaying is thatofSolomon. "Keep thy footwhen thou goest to the house ofGod, and bemoreready tohear, than togive thesacrificeof fools; for theyconsidernotthattheydoevil.[Andastheyshouldkeeptheirfoot,soalsoheadds]Benotrashwiththymouth,andletnotthineheartbehastytoutteranythingbeforeGod:forGodisinheaven,andthouuponearth:thereforeletthywordsbefew."(Eccl5:1,2)ThreethingstheHolyGhostexhortethto

inthistext.

The one is, thatwe look to our feet, and not be forward to crowd intoGod'spresence.

Anotheris,Thatweshouldalsolookwelltoourtongues,thattheybenotrashinutteringanythingbeforeGod.

Andthethirdis,becauseoftheinfinitedistancethatisbetwixtGodandus,which is intimatedby thosewords, "ForGod is inheaven,and thouuponearth."

ThePublicanthereforeshewedgreatwisdom,holyshame,andhumility,inthisbravegestureofhis,namely,inhisstandingafaroff,whenhewentupintothetempletopray.Butthisisnotall.

2.ThePublican, instandingafaroff, leftroomforanadvocate,anhighpriest,aday's-mantocomebetwixt,tomakepeacebetweenGodandthispoorcreature.Moses,thegreatmediatoroftheOldTestament,wastogonigher toGod than the rest of the leaders, or of the peoplewere. (Exo20:21)Yea,therestofthepeoplewereexpresslycommandedtoworship,standingafaroff.(19:21)NomanofthesonsofAaronthathathablemishwastocomenigh."NomanthathathablemishoftheseedofAaronthepriest,shallcomenightooffertheofferingsoftheLordmadebyfire:HeshallnotcomenightoofferthebreadofhisGod."(Lev21:21)

ThePublicandurstnotbehisownmediator,heknewhehadablemish,andwas infirm, and therefore he stands back; for he knew that it wasnoneofhimthathisGodhadchosentocomenearuntohim,toofferthefat and the blood. (Eze 44:13-15) The Publican therefore was thus farright:hetooknotuptheroomhimself,neitherwithhisperson,norhisperformances,butstoodback,andgaveplacetothehighpriestthatwastobeintercessor.

Weread,thatwhenZachariaswentintothetempletoburnincense,asatthat timehis lotwas, "Thewholemultitude of thepeoplewereprayingwithout."(Luke1:9,10)Theylefthimwherehewas,neartoGod,betweenGodandthem,mediatingofthem;fortheofferingofincensebythechief

priest was a figurativemaking of intercession for the people, and theymaintainedtheirdistance.

ItisagreatmatterinprayingtoGod,nottogotoofar,norcometooshortinthatduty.Imeaninthedutyofprayer,andamanisveryapttodooneortheother.ThePhariseewentsofar,hewastoobold,hecameintothetemplemaking such a rufflewith his own excellences, therewas in histhoughtsnoneedofaMediator.HealsowentupsonightoGod,thathetook up the room and place of the Mediator himself; but this poorPublican, he knows his distance, and kept it, and leaves room for theHighPriest tocomeand intercede forhimwithGod.Hestoodafaroff,nottoofaroff;forthatistheroomandplaceofunbelievers,andinthissensethatsayingistrue,"For,lo,theythatarefarfromtheeshallperish"(Psa73:27):Thatis,theywhoseunbeliefhathsetthemintheirheartsandaffectionsmore upon their idols, and that have beenmade to castGodbehindtheirbacks,tofollowandgoawhoringafterthem.

Hitherto therefore it appears, that though the Pharisee had morerighteousness than the Publican, yet the Publican had more spiritualrighteousness than the Pharisee: And that though the Publican had abaser, andmore ugly outside than the Pharisee, yet the Publican knewhowtoprevailwithGodformercybetterthanhe.

As for thePublican's posture of standing inprayer, it is excusable, andthatbytheveryfatherofthefaithfulhimself:ForAbrahamstoodprayingwhen he made intercession for Sodom. (Gen 18:22,23) Christ alsoallowethitwherehesaith,"AndwhenyeSTANDPRAYING,forgive,ifyehave ought against any: that your Father also which is in heavenmayforgive you your trespasses." (Mark 11:25) Indeed there is no stintedorder prescribed for our thus or thus behaving of ourselves in prayer,whetherkneeling,orstanding,orwalkingorlying,orsitting;forallthesepostures have been used by the godly. "Paul KNEELED down andprayed." (Acts 20:36) Abraham and the Publican STOOD and prayed.DavidprayedasheWALKED.(2Sam15:30,31)AbrahamprayedLYINGupon his face. (Gen 17:17,18)Moses prayed SITTING. (Exo 17:12) Andindeedprayer,effectualferventprayer,maybe,andoftenis,madeuntoGod,underallthesecircumstancesofbehaviour:forGodhasnottiedustoanyofthem;andhethatshalltiehimself,orhispeople,toanyoneof

these,dothmore thanhehathwarrant for fromGod;and let such takecare of innovating, it is the next way to make men hypocrites anddissemblersinthoseduties,inwhichtheyshouldbesincere.

True,whichofthosesoeveramanshallchosetohimselfforthepresent,toperformthissolemndutyin,itisrequiredofhim,andGodexpectsit,that he should pray to him in truth, and with desire, affection, andhunger, after those things, that with his tongue hemakethmention ofbefore the throne of God. And indeed without this, all is nothing. Butalas! how few be there in the world whose heart andmouth in prayershallgotogether?Dostthou,whenthouaskestforthespirit,orfaith,orlovetoGod,toholiness,tosaints,totheword,andthelike,askforthemwith love to them, desire of them, hungering after them?Oh! this is amightything!andyetprayerisnomorebeforeGod,thanasitisseasonedwiththeseblesssedqualifications.Whereforeitissaid,thatwhilemenarepraying,Godissearchingoftheheart,toseewhatisthemeaningofthespirit, or whether there be the spirit and his meaning in all that themouth hath uttered, either bywords, sighs, or groans; because it is byhim, and throughhishelponly that anymakeprayers according to thewillofGod.(Rom8:26,27)Whateverthyposturethereforeshallbe,seethatthyprayersbepertinentandfervent,notmockingofthineownsoulwithwords,whilethouwantestandartanutterstrangertotheveryvitalandlivingspiritofprayer.

Now our Publican, had, and did exercises, the very spirit of prayer inprayer.Heprayedsensibly,seriously,affectionatelyhungering,thirsting,andwith longing after that, forwhichwith hismouth he implored theGod of heaven: His heart and soul were in his words, and it was thatwhichmadehisPRAYER;evenbecauseheprayedinPRAYER;heprayedinwardly,aswellasoutwardly.

Davidtellsus,thatGodheardtheVOICEofhissupplication,thevoiceofhis cry, the voice of his tears, and the voice of his roaring. For indeedthere are all thesewithout this acceptable sound in them, nor can anythingbutsense,andaffection,andferventdesire,makethemsoundwellintheearsofGod.Tears,supplications,prayers,cries,maybeallofthemdone in formality, hypocrisy, and fromother causes, and to other endsthan that which is honest and right inGod's sight: ForGod as he had

experience of, would search and look after the VOICE of his tears,supplications,roarings,prayers,andcries.

Andifmenhadlesscaretopleasemen,andmoretopleaseGod, inthematterandmannerofpraying,theworldwouldbeatabetterpassthanitis.But this isnot inman'spower tohelp,andtoamen:WhentheHolyGhost comes upon men with greater conviction of their state andcondition, and of the use and excellency of the grace of sincerity andhumilityinprayer,then,andnottillthen,willthegraceofprayerbemoreprized, and the spacious flouting, complimentary lips of flatterers bemorelaidaside.Ihavesaiditalready,andIwillsayitagain,thatthereisnow-a-days a great deal of wickedness committed in the very duty ofprayer;bywords,ofwhichmenhavenosense,[40]byreachingaftersuchconclusions and clenches therein, as may make their persons to beadmired;by studying for, and labouringafter suchenlargementsas thespiritaccompaniethnottheheartin.OLordGod,OLordGod,makeourheartsuprightinus,asinallpointsandpartsofourprofession,sointhissolemn appointment of God, "If I regard iniquity in my heart," saidDavid,"theLordwillnothearme."But ifIbetrulysincerehewill,andthenitisnomaterwhetherIkneel,orstand,orsit,orlie,orwalk;forIshall do none of these, nor put up my prayers under any of thesecircumstances,lightlyfoolishly,andidly,buttobeautifythisgesturewiththeinwardworkingofmymindandspiritinprayer;thatwhetherIstandor sit, walk or lie down, glory and gravity, humility and sincerity shallmake my prayer profitable, and my outward behaviour comely in hiseyes,withwhominprayerInowhavetodo.

And had not our Publican been inwardly seasoned with these, Christwouldhavetakenbutlittlepleasureinhismodesandoutwardbehaviour:butbeingsohonestinwardly,andinthematterofhisprayer,hisgesturesby thatweremade beauteous also; and therefore it is that our Lord sodelightfullydilatethupon them, anddraweth themout at lengthbeforetheeyesofothers.

Ihaveoftenobserved, that thatwhich isnatural,andsocomely inone,looks odiously when imitated by another, I speak as to gestures andactions inpreachingandprayer.Many,Idoubtnot,butwill imitatethePublican,andthatbothintheprayerandgesturesofthePublican,whose

personsandactionswillyetstinkfullfoullyinthenostrilsofhimthatisholyandjust,andthatsearcheththeheartandthereins.

Well,thePublicanSTOODandprayed,hestoodafaroff,andprayed,andhisprayerscameeventotheearsandheartofGod.

"ANDTHEPUBLICANSTANDINGAFAROFF,WOULDNOTLIFTUPSOMUCHAS

HISEYESUNTOHEAVEN."

Second,We are now come to another of his postures. "He would not,[saysthetext]somuchasliftuphiseyestoheaven."Herethereforewasanother gesture added to that whichwent before; and a gesture that agreatwhilebeforehadbeencondemnedbytheHolyGhosthimself."IsitsuchafastthatIhavechosen?Adayforamantoafflicthissoul?Isittobowdownhisheadasabulrush."(Isa58:5)

Butwhycondemnedthen,andsmileduponnow?Why!Becausedoneinhypocrisythen,andinsinceritynow.HypocrisyandaspiritoferrorwillsobesmutGod'sordinances,thatheshalltakenopleasureinthem:butsincerity,andhonestyinduties,willmakeeventhosecircumstancesthatinthemselvesare indifferent,at leastcomely inthesightofmen.MayInotsaybeforeGod?theRechabiteswerenotcommandedofGod,butoftheir father, to do as they did; but, because they were sincere in theirobedience thereto, even God himself maketh use of what they did tocondemn the disobedience of the Jews; and moreover doth tell theRechabites,atlast,thattheyshouldnotwantamantostandbeforehimforever."AndJeremiahsaiduntothehouseoftheRechabites,Thussaiththe LORD of Hosts, the God of Israel; Because ye have obeyed thecommandment of Jonadab your father, and kept all his precepts, anddone according unto all that he hath commanded you; therefore, thussaith theLORDofHosts, theGodof Israel;Jonadab thesonofRechabshallnotwantamantostandbeforemeforever."(Jer35:18,19)

"Hewouldnot lifeuphis eyes toheaven."Why?Surelybecause shamehad coveredhis face. Shamewillmakeamanblushandhanghisheadlikeabulrush.Shame for sin is a virtue, a comely thing; yea, abeauty-spotinthefaceofasinnerthatcomethtoGodformercy.

God complains of the house of Israel, that they could sin, and thatwithout shame; yea, and threateneth them too with sore and repeated

judgments, "because they were not ashamed," it is in Jeremiah 8:12.Theircrimesingeneralwere,theyturnedeveryonetohiscourse,asthehorse runneth into the battle. In particular, theywere such as rejectedGod's word, they loved this world, and set themselves against theprophet's crying peace, peace, peace, when they cried judgment,judgment:"Weretheyashamedwhentheyhadcommittedabomination:nay, they were not at all ashamed, neither could they blush: thereforeshall they fall among them that fall: in the time of their visitation theyshallbecastdown,saiththeLord."Oh!tostand,orsit,orlie,orkneel,orwalk before God in prayer, with blushing cheeks for sin, is one of theexcellentest sights that canbe seen in theworld.Wherefore the churchtaketh some kind of heart to herself in that she could lie down in hershame; yea, andmakes that a kind of an argumentwithGod, to provethat her prayers did come fromherheart, and also that hewouldhearthem.(Jer3:25)

Shameforsinarguethsenseofsin,yea,arightsenseofsin,agodlysenseofsin;Ephraimpleads thiswhenunder thehandofGod:"Iwas,"saithhe,"ashamed,yea,evenconfounded,becauseIdidbearthereproachofmyyouth."Butwhatfollows?"IsEphraimmydearson?isheapleasantchild? for since I spakeagainsthim, Idoearnestly rememberhimstill:thereforemybowelsaretroubledforhim:Iwillsurelyhavemercyuponhim,saiththeLord."(Jer31:19,20)

Iknowthatthereisashamethatisnotthespiritofanhonestheart;butthat rather floweth fromsuddensurprisal,when thesinner isunawarestaken in the act, in the verymanner.And thus sometimes thehouseofIsraelwastaken,andthenwhentheyblushed,theirshameiscomparedtotheshameofathief."Asthethiefisashamedwhenheisfound,soisthe house of Israel ashamed; they, their kings, their princes and theirpriests,andtheirprophets."

Butwherewere they taken, or aboutwhatwere they found?Why theywerefound"sayingtoastock,Thouartmyfather;andtoastone,Thouhastbroughtmeforth."(Jer2:26,27)Godcatchedthemthusdoing,andthismadethemashamed,evenas the thief isashamedwhentheownerdothcatchhimstealingofhishorse.

ButthiswasnotthePublican'sshame;thisshamebringsnotamanintothe temple topray, to standwillingly,and to take shamebeforeGod inprayer.This shamemakesone rather to fly fromhis face, and to countone'sselfmostateasewhentheygetfarthestofffromGod.

The Publican's shame therefore, which he demonstrateth that he had,even by hanging down of his head,was godly and holy, andmuch likethatoftheprodigal,whenhesaid,"Father,Ihavesinnedagainstheaven,and in thy sight, and am nomore worthy to be called thy son." (Luke15:21) I suppose that his postures were much the same with thePublican's, as were his prayers, for the substance of them. O howevergracedidworkinbothtothesameend,theywerebothofthem,afteragodlymannerashamedoftheirsins.

Hewouldnotliftupsomuchashiseyestoheaven.

Itsaithnothecouldnot,buthewouldnot;whichyetmorefullymakesitappearthatitwasshame,notguilt,notguiltonlyorchiefly,thoughitismanifestenoughthathehadguiltalsobyhiscrying,Godbemercifultomeasinner.Isay,guiltwasnotthechiefcauseofhangingdownhishead,becauseitsaith,hewouldnot;forwhenguiltisthecauseofstooping,itliethnotinthewill,orinthepowerthereof,tohelponeup.

Davidtellsus,thatwhenhewasunderguilt,hisiniquitiesweregoneoverhishead:"Asanheavyburdentheyaretooheavyforme."(Psa38:4)Andthat with them he was bowed down greatly. Or, as he says in anotherplace,"Mineiniquitieshavetakenholduponme,sothatIamnotabletolook up" (Psa 40:12); I am not ABLE to do it; guilt disableth theunderstandingandconscience,shamemakesallwillinglyfallandbareatthefeetofChrist.

"Hewouldnot."Heknewwhathewas,whathehadbeen,andshouldbe,ifGodhadnotmercyuponhim:Yea,heknewalsothatGodknewwhathewas,hadbeen,andwouldbe,ifmercypreventednot;whereforethoughthe,WhereforeshouldIliftupthehead?Iamnorighteousman,nogodlyman;Ihavenot

servedGod, but Satan; this I know, this God knows, this angels know,

whereforeIwillnot"liftupthehead."Itisasmuchastosay,Iwillnotbean hypocrite, like the Pharisee; for lifting up of the head signifiesinnocency and harmlessness of life, or good conscience, and thetestimonythereof,under,andinthemidstofallaccusations.WhereforethiswasthecounselofZophartoJob:"Ifthoupreparethineheart,andstretchoutthinehandstowardshim;If iniquitybeinthinehand,put itfaraway,andletnotwickednessdwellinthytabernacles.Forthenshaltthou liftup thy facewithout spot; yea, thoushaltbe stedfast, and shaltnotfear."(Job11:13-15)

ThiswasnotthePublican'sstate,hehadlivedinlewdnessandvillanyallhis days; nor had he prepared his heart to seek the Lord God of hisfathers,hehadnotcleansedhisheartnorhandsfromviolence,nordonethatwhichwas lawfulandright.Heonlyhadbeenconvincedofhisevilways,andwascomeintothetempleashewas,allfoul,andinhisfilthygarments,andamidsthispollutions;howthencouldhebeinnocent,holyor without spot? And consequently how could he lift up his face untoGod? I remember what Abner said to Asahel, "Turn thee aside, fromfollowingme; wherefore should I smite thee to the ground? how thenshouldIholdupmyfacetoJoabthybrother?"(2Sam2:22)

As ifhehadsaid, if Ikill thee, I shallblush,beashamed,andhangmyheadlikeabulrush,thenexttimeIcomeintothecompanyofthybrother.

This was the Publican's case, he was guilty, he had sinned, he hadcommitted a trespass, and now being come into the temple, into thepresence of thatGodwhose lawshehadbroken, and againstwhomhehadsinned,howcouldheliftuphishead?howcouldhebearthefacetodoit?No,itbetterbecamehimtotakehisshame,andtohanghisheadintokenofguilt;andindeedhedid,anddidittopurposetoo,forhewouldnotliftup,no,notsomuchashiseyestoheaven.

True, some would have done it, the Pharisee did it; though if he hadconsidered, that hypocrisy, and leaning to his own righteousness hadbeensin,hewouldhavefoundas littlecausetohavedoneit,asdidthePublicanhimself.But,Isay,hedidit,andspedthereafter;hewentdowntohishouseashecameupintothetemple,apoorunjustifiedPharisee,whosepersonandprayerswerebothrejected,because,likethewhoreof

whom we read in the Proverbs, after he had practised all manner ofhypocrisy,hecomes into the temple "andwipeshismouth,andsaith, Ihavedonenowickedness."(Prov30:20)Heliftsuphishead,hisface,hiseyestoheaven;hestruts,hevauntshimself;heswaggers,hevapours,andcriesuphimself,saying,"God,Ithankthee,thatIamnotasothermenare."

True,hadhecomeandstoodbeforeastockorastone,hemighthavesaidthus,andnothavebeenreprehended;forsucharegodsthatseenot,norhear,neitherdo theyunderstand.But to comebefore the trueGod, thelivingGod,theGodthatfillsheavenandearthbyhispresence,andthatknows the things that come into the mind of man, even every one ofthem,Isay,tocomeintohishouse,tostandbeforehim,andthustoliftuphisheadandeyesinsuchhypocrisybeforehim:thiswasabominable,thiswastotemptGod,andtoprovehim;yea,tochallengehimtoknowwhatwasinmanifhecouldevenasthosedidwhosaid,"HowdothGod[see]know?canhejudgethroughthedarkcloud?"(Job22:13,Psa73:11)

ButthePublican,nothePublicancouldnot,durstnot,wouldnotdothus:Hewouldnotliftupsomuchashiseyestoheaven.Aswhoshouldsay,OLord,Ihavebeenagainstthee,atraitorandarebel,andlikeatraitorandrebel before theewill I stand. I will bearmy shame before thee in thepresence of the holy angels; yea, I will prevent thy judging of me byjudging myself in thy sight, and will stand as condemned before thee,beforethoupassestsentenceuponme.

This is now for a sinner to go to the end of things. For what is God'sdesign in the work of conviction for sin, and in his awakening of theconscienceaboutit?WhatishisendIsay,buttomakethesinnersensibleofwhathehathdone,andthathemightunfeignedlyjudgehimselfforthesame.NowthisourPublicandoth;hiswillthereforeisnowsubjecttothewordofGod,andhejustifieshiminallhiswaysandworkstowardshim.BlessedbeGodforanyexperienceofthesethings.

"Hewould not lift up somuch as his eyes to heaven."He knew by hisdeedsanddeservingsthathehadnoportionthere;norwouldhediverthismindfromtheremembering,andfrombeingaffectedwiththeevilofhisways.

Somemenwhentheyareundertheguiltandconvictionoftheirevillife,willdowhattheycantolookanyways,andthatonpurposetodiverttheirminds,andtocallthemofffromthinkingonwhattheyhavedone;andbytheir thusdoing, theybringmany evilsmoreupon their own souls: forthis is akindof strivingwithGod,anda shewingadislike tohisways.Wouldnotyouthink, ifwhenyouareshewingyoursonoryourservanthis faults, if he shoulddowhat he could to divert and take off ismindfrom what you are saying, that he striveth against you, and shewethdislikeofyourdoings.Whatelsemeansthecomplaintsofmastersandoffathersinthismatter?Ihaveaservant,Ihaveason,thatdothcontrarytomywill.Obutwhydoyounotchidethemforit:Theansweris,soIdo;buttheydonotregardmywords;theydowhattheycan,evenwhileIamspeaking, to divert theirminds frommy words and counsels.Why, allmenwillcryout this isbase, this isworthyofgreatrebuke;suchason,sucha servantdeserveth tobe shutout ofdoors, and somade to learnbetterbreedingbywantandhardship.

ButthePublicanwouldnotdiverthismindfromwhatatpresentGodwasabouttomakehimsensibleof,no,notbyalookonthechoicestobject,hewould not lift up so much as his eyes to heaven. They are but badscholars, whose eyes, when their master is teaching of them, arewanderingoffoftheirbooks.

Godsaithuntomen,whenheisateachingthemtoknowtheeviloftheirways, as the angel said to the prophet,whenhe came to shewhim thepatternofthetemple;"Sonofman,"sayshe,"beholdwiththineeyes,andhearwiththineears,andsetthineheartuponallthatIshallshewthee;for to the intent that I might shew them unto thee, art thou broughthither."(Eze40:4)SototheintentthatGodmightshewtothePublicanthe evil of his ways, therefore was he brought under the power ofconvictions, and the terrors of the law; andhe also like a good learnergavegoodheeduntothatlessonthatnowhewaslearningofGod;forhewouldnotliftupsomuchashiseyestoheaven.

Lookingdownwardsdothofttimesbespeakmenveryponderousanddeepintheircogitations;alsothatthematteraboutwhichintheirmindstheyarenowconcerned,hath takengreatholdof their spirits.ThePublicanhath now new things, great things, and long-lived things, to concern

himself about: His sins, the curse, with death, and hell, began now tostarehimintheface;Whereforeitwasnotimenowtolethisheart,orhiseyes, or his cogitations wander, but to be fixed, and to be vehementlyapplyingofhimselfasasinner,totheGodofheavenformercies.

Fewknowtheweightofsin,andhow,whentheguiltthereoftakesholdoftheconscience,itcommandshomewardsallthefacultiesofthesoul.Noman can go out or off now. Now he is wind-bound, or as Paul says,caught.Nowheismadetopossessbitterdays,bitternights,bitterhours,bitterthoughts;norcanheshiftthem,forhissiniseverbeforehim.AsDavid said, "For I acknowledgemy transgressions: andmy sin is everbeforeme," inmineeye, and sticketh fast in everyoneofmy thoughts.(Psa51:3)

Hewouldnotliftupsomuchashiseyestoheaven.THIRD,BUTSMOTEUPONHISBREAST.Thiswasthethirdandlastofhisgestures.Hesmoteuponhisbreast; towit,withhishand,orwithhis fist. I readof severalgestureswiththehandandfoot,accordingtotheworkingandpassionsofthemind. 'TissaidBalaksmotehishandstogether,beingangrybecausethatBalaamhad blessed andnot cursed for him the children of Israel.(Num24:10)

Godsaysalso,thathehadsmittenhishandstogether,atthesinsofthechildrenofIsrael. (Eze22:13)Godalsobidstheprophetstampwithhisfeet,andsmitewithhishanduponhisthigh,uponsundryoccasions,andat several enormities, but the Publican here is said to smite upon hisbreast.(Chron6:11,21:12)And,

1.Smitinguponthebreastbetokenethsorrowforsomethingdone,thisisanexperimentcommonamongmen.And indeed, thereforeas I take it,dothourLordJesusputhimunderthisgestureintheactandexerciseofhisrepentance,becauseitisthatwhichdothmostlivelysetitforth.

Suppose a man comes to great damage for some folly that he haswrought,andhebemadesorrowfulforbeinganddoingsuchfolly:Thereisnothingmorecommonthanforsuchaman,ifhemay,towalktoandfrointheroomwhereheis,withheadhungdown,fetchingeverandanona bitter sigh: and smiting himself upon the breast in his dejected

condition; "Butsmoteuponhisbreast, saying,Godbemerciful tomeasinner."

2. Smiting upon the breast is sometimes a token of indignation andabhorrenceofsomethingthoughtupon.IreadinLuke,thatwhenChristwascrucified,thosespectatorsthatstoodtobeholdthebarbaroususagethat he endured at the hands of his enemies, "smote their breasts andreturned.""Andallthepeoplethatcametogethertothatsight,beholdingthe things which were done, smote their breasts, and returned." (Luke23:48)Smote theirbreasts; that is, in tokenof indignationagainst,andabhorrenceoftheircruelty,thatsogrievouslyusedtheSonofGod.

Here also we have our Publican smiting upon his breast, in token ofindignation against, and abhorrence of his former life. And indeedwithout indignation against, and abhorrence of his former life, hisrepentance had not been good. Wherefore the apostle doth makeindignation against sin, and against ourselves for that, one sign of truerepentance (2Cor7:11), andhis indignationagainst sin ingeneral, andagainsthisformerlifeinparticular,wasmanifestedbyhissmitinguponthe breast. Even as Ephraim's smiting upon the thigh was a sign andtokenofhis: "Surely,"sayshe,"after thatIwas turned, I repented;andafterthatIwas instructed,Ismoteuponmythigh:Iwasashamed,yea,even confounded, because I did bear the reproach of my youth." (Jer31:19)Manwhenhevehementlydislikesathing,isveryapttoshewthatdislikethattothatthinghehath,bythisoranotheroutwardgesture:asinputting thebranch to thenose,[41] in snuffingor snorting at it (Eze8:17,Mal1:13);orinderiding;or,assomesay,inblowingoftheirnosesatit.(Luke16:14)ButthePublicanherechoosethrathertousethismostsolemn posture; for smiting upon the breast, seems to imply a moreserious, solemn, graveway ormanner of dislike, than any of those lastmentioneddo.

3.Smitinguponthebreast,seemstointimateaquarrelwiththeheartforbeguiling,deluding, flattering,seducing,andenticingofhimtosin:Forasconvictionforsinbegets inman,Imeanif itbethorough,asenseofthesoreandplagueoftheheart.Sorepentance,ifitberight,begetsinthemananoutcryagainst theheart; forasmuchasby that light,bywhichrepentancetakesoccasion,thesinnerismadetosee,thattheheartisthe

fountain,andwell-springofsin."Forfromwithin,outoftheheartofmenproceed evil thoughts, adulteries, - covetousness," &c. (Mark 7:21,22)Andhence it is, that commonlyyoungconvertsdocomplain soof theirhearts,callingthemwicked,treacherous,deceitful,desperateones.

Indeedonedifferencebetweentrueandfalserepentanceliethinthis.Themanthattrulyrepentscriethoutofhisheart;buttheother,asEve,upontheserpent,orsomethingelse.AndthatthePublicanperceivedhishearttobenaughtIconclude,byhissmitinguponhisbreast.

4.Smitinguponthebreast,seemstointimateoneapprehensiveofsomenew, sudden, strange and amazing thing: As when a man sees somestrangesight intheair,orhearethsomesuddenordismalsoundintheclouds: Why, as he is struck into a deep damp in his mind, so 'tis awonderifhecankeeporholdbackfromsmitinguponhisbreast.

NowofttimesasightofGodandsenseofsin,comestothesinnerlikeaflashof lightning,notforshortcontinuance,butforsuddenness,andsoforsurprisal;sothatthesinnerisstruck,takenandcaptivatedtohisownamazement,withwhat so unexpectedly is comeuponhim. It is said ofPaulathisconversion,thatwhenconvictionofhisbadlifetookfastholdof his conscience, he trembled, and was astonished. (Acts 9:6) Andalthough we read not of any particular circumstance of his behaviourunderhis convictionoutwardly, yet it is almost impossiblybuthemusthavesome,andthoseofthemostsolidsort.Forthereissuchasympathybetwixt the soul and the body, that the one cannot be in distress orcomfort,buttheothermustpartakeof,andalsosignifythesame.Ifitbecomfort, then 'tis shewn; If comfortofmind, thenby leaping, skipping,cheerfulnessofthecountenance,orsomeotheroutwardgesture.Ifitbesorroworheavinessofspirit,thenthatisshewedbythebody,inweeping,sighing, groaning, softly-going, shaking of the head, a loweringcountenance, stamping, smiting upon the thigh or breast as here thePublicandid,orsomewhat.

WemustnotthereforelookupontheseoutwardactionsorgesturesofthePublican, tobe empty insignificant things;but tobe such, that in truthdidexpressandshewthetemper, frame,andpresentcomplexionofhissoul.ForChrist, thewisdomofGod,hathmentioned them to that very

end,thatinandbythem,mightbeheldforth,andthatmenmightsee,asinaglass,theveryemblemofaconverted,andtrulypenitentsinner."Hesmoteuponhisbreast."

5.Smitinguponthebreast,issometimestosignifyamixtureofdistrust,joinedwithhope.Andindeedinyoungconverts,hopeanddistrust,oradegreeofdespair,doworkandansweroneanother,asdoththenoiseofthebalanceof thewatch in thepocket.Lifeanddeath, lifeanddeath isalwaysthemotionofthemindthen,andthisnoisecontinuesuntilfaithisstrongergrown,anduntilthesoulisbetteracquaintedwiththemethodsandwaysofGodwithasinner.Yea,wasbutacarnalmaninaconvert'sheart,andcouldsee,heshoulddiscernthesetwo,towit,hopeandfear,tohaveacontinualmotioninthesoul:wrestlingandopposingoneanother,asdothlightanddarkness,instrivingforthevictory.

Andhenceitisthatyoufindsuchpeoplesofickleanduncertainintheirspirits;Nowonthemount,theninthevalleys;nowinthesunshine,thenin the shade; nowwarm, then frozen; nowbonny and blithe, then in amomentpensive and sad; as thinkingof aportionnowherebut inhell.Thiswillcausesmitingonthebreast;norcanIimaginethatthePublicanwasasyet farther than thus far in theChristian'sprogress, sinceyethewassmitinguponhisbreast.

6.Smitinguponthebreast,seemstointimate,thatthepartysodoingisvery apprehensive of some great loss that he has sustained; either bynegligence, carelessness, foolishness, or the like, and this is theway inwhichmendolosetheirsouls.Nowtoloseathing,agreatthing,theonlychoicethingthatamanhas,negligently,carelessly,foolishly,orthelike,why itputsaggravations into the thoughtsof the loss that themanhassustained;andaggravations in the thoughtsof themgooutof the soul,andcomeinuponasudden,evenasthebailiff,ortheking'ssergeantatarms,andateveryappearanceofthemmakesthesoulstart;andstarting,itsmitesuponthebreast.

Imightmultiplyparticulars;buttobebrief,wehavebeforeusasensiblesoul,asorrowfulsoul,apenitentsoul:onethatpraysindeed,thatprayssensibly,affectionately,effectually.Onethatseeshisloss,thatfearsandtremblethbeforeGodinconsiderationofit,andonethatknowsnoway,

but the right way, to secure himself from perishing, to wit, by havinghumbleandheartyrecoursetotheGodofheavenformercy.

Ishouldnowcometospeaksomethingbywayofuseandapplication;butbefore I do that, I will briefly draw up, and present you with a fewconclusions that in my judgment do naturally flow from the text,thereforeinthisplaceIwillreadoverthetextagain.

"Twomenwentup into the temple topray; theoneaPharisee,andtheotheraPublican:ThePhariseestoodandprayedthuswithhimself,God,Ithank thee, that I am not as other men are, extortioners, unjust,adulterers,orevenasthisPublican:Ifasttwiceintheweek,IgivetithesofallthatIpossess.AndthePublican,standingafaroff,wouldnotliftupsomuchashiseyesuntoheaven,butsmoteuponisbreast,saying,Godbemercifultomeasinner."

From these words I gather these several conclusions, with theseinferences.

ConclusionFirst,Itdothnotalwaysfollow,thattheythatpraydoknowGod, or love him, or trust in him. This conclusion is evident by thePhariseeinthetext;heprayed,butheknewnotGod,helovednotGod,hetrustednotinGod;thatis,heknewhimnotinhisSon,norsoloved,nor trusted in him. He was, though a praying man, far off from this.Whenceitmaybeinferred,thatthosethatpraynotatallcannotbegood,cannotknow,love,ortrustinGod.Forifthestar,thoughitshines,isnotthesun,thensurelyaclodofdirtcannotbethesun.Why,aprayingmandothasfaroutstripanon-prayingman,asastaroutstripsaclodofearth.Anon-prayingmanliveslikeabeast,nayworse,andwithreferencetohisstation,amoresottishlifethanhe."Theoxknowethhisowner,andtheasshismaster'scrib:but[thisman]Israeldothnotknow,[butthisman]mypeopledothnotconsider."(Isa1:3)Theprayerlessmanisthereforeofnoreligion,excepthebeanAtheist,oranEpicurean.Thereforethenon-praying man is numbered among the heathens, and among those thatknownotGod,andisappointedanddesignedbythesentenceofthewordtothefearfulwrathofGod.(Psa79:6,Jer10:25)

ConclusionSecond,Asecondconclusionis,Thatthemanthatprays,ifin

hisprayerhepleadsforacceptance,eitherinwholeorinpart,forhisowngood deeds, is in a miserable state. This also is gathered from thePhariseehere,heprayed,butinhisprayerhepleadedhisowngooddeedsfor acceptance, that is, of his person, and therefore went down to hishouseunjustified.Nowtobeunjustifiedistheworstconditionthatamancanbe in, andhe is in this condition that doth thus.The conclusion istrue, forasmuch as the Pharisee mentioned in the parable is not sospokenof,fortheonlysakeofthatsectofmen,buttocaution,forewarn,and bid all men take heed, that they by doing as he, procure not hisrejection of God, and be sent away from his presence unjustified. I dothereforeinferfromhence,thatifhethatpleadethhisowngooddoingforpersonalacceptancewithGod,be thusmiserable; thenhe that teachethmensotodo,ismuchmoremiserable.Wealwaysconclude,thataring-leader in an evilway, ismoreblame-worthy, than those that are led ofhim.This falls hardupon the leading Socinians and others,who teach,thatmen'sworksmaketheirpersonacceptedofGod.

True,theysay,throughChrist;butthatisbroughtinasablandation,[42]merelytodeludethesimplewith,andisanhorriblelie;forwereadnotinallthewordofGod,astopersonaljustificationinthesightofGodfromthecurse,andthatisthequestionunderconsideration,thatitmustbebyman's righteousness, asmadeprevalentbyChrist's,but contrariwisebyhis, andhisonly,without thedeeds,works,or righteousnessof the lawwhichisourrighteousness.WhereforeIsay,theteachersandleadersofthisdoctrinehavethegreatersin.

ConclusionThird,Athirdconclusionis.Theythatusehighandflauntinglanguage in prayer, their simplicity and godly sincerity is to bequestioned,astothedoingofthatdutysincerely.Thisstillflowsfromourtext, the Pharisee greatly used this; for higher and more flauntinglanguage can hardly be found, than in the Pharisee's mouth; nor willascribingtoGodbythesamemouthlaudandpraise,helpthebusinessatall:Fortobesure,wheretheeffectisbaseandrotten,thecausecannotbegood.

ThePhariseewouldholdhimself inhandthathewasnotasothermen,andthengivesthankstoGodforthis:Buttheconclusionwasmostvilelyfalse, and therefore thepraise for it couldnot but be foolish, vain, and

frivolous. Whence I infer, that if to use such language in prayer isdangerous, then toaffect theuse thereof is yetmoredangerous:Prayermust bemadewith humble hearts, and sensiblewords, and of thatwehave treatedbefore,whereforehigh, flaunting, swellingwordsof vanitybecomesnot a sinner'smouth,no,not at any time,much lesswhenhecomesto,andpresentshimselfbeforeGodinthatsolemndutyofprayer.But, I say, there are some that so affect the Pharisee'smode, that theycannotbewellifinsomesortorothertheybenotinthepracticeofit;notknowing what they say, nor whereof they affirm; but these are greatlyaddictedtohypocrisy,andtodesireofvain-glory,especiallyifthesoundoftheirwordsbewithinthereachofothermen'sears.

Conclusion Fourth, A fourth conclusion is, that reformation andamendment, though good, with, and before me, are nothing as tojustificationwithGod.ThisismanifestbytheconditionofourPharisee;hewasareformedman,amanbeyondothersforpersonalrighteousness,yethewentoutof the temple fromGodunjustified,hisworks, came tonothing with God. Hence I infer, that the man that hath nothing tocommend him to God of his own, yet stands as fair before God forjustification,andsoacceptance,asanyothermanintheworld.

ConclusionFifth,A fifthconclusion is, it is thesensiblesinner, theself-bemoaningsinner,theself-judgingsinner,theself-abhorringsinner,andthe self-condemning sinner,whoseprayers prevailwithGod formercy.Hence I infer, that one reason why men make so many prayers, andprevailnomorewithGod,isbecausetheirprayersareratherthefloatingsofPharisaical fancies, than the fruitsof soundsenseof sin,andsinceredesireofenjoyingGodinmercy,andinthefruitsoftheHolyGhost.

Theuseandapplicationwemustletalonetillanothertime.