UPON THE

PHARISEE AND PUBLICAN,

WHEREIN

Several weighty things are handled: as, the nature of prayer and of obedience to the law; together with the way and method of God's free grace in pardoning penitent sinners, by imputing Christ's righteousness to

I HAVE made bold once again to present thee with some of my

meditations; and they are now about the Pharisee and the Publican; two men in whose condition the whole is comprehended, both as to their state now, and condition at the judgment. Wherefore in reading this little book thou must needs read thyself. I dá not say thou must understand thy condition, for it is the gift of God must make thee do that. Howbeit, if God will bless it to thee; it may be a means to bring thee to see whose steps thou art treading, and so at whose end thou art like to arrive. And let me beg this at thy hand, now thou art about to read, reserve thy judgment or sentence as to me, until thou hast passed through the discourse.

Justification is treated of here, and the way for men to be saved,

I have also, O! Publican, as my skill hath served me, for thy encouragement, set before thee the Pharisee and the Publican in their true colours, and shewed thee that, though the Publican seemed to be far behind, yet in running he got the prize from the lofty Pharisee.

I say; Art thou a Pharisee, here is a Pharisee for thee! Art thou a Publican? here is a Publican for thee!

God give thee the Publican's heart, if thou art in the Publican's sins, that thou mayest partake, with the Publican, mercy,

Luke xviii. 10, 11, 12, 14. Two men went up into the temple to pray: the one a Pharisee, and the other a Publican: The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess. And the Publican standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

IN

N the beginning of this chapter you read of the reason of the parable of the unjust judge and the poor widow; namely, to encourage men to pray. "He spake a parable to this end, that men ought always to pray, and not to faint," and a most sweet parable for that purpose it is: For if through importunity a poor widow-woman may prevail with an unjust judge, and so consequently with an unmerciful and hard-hearted tyrant, how much more shall the poor, afflicted, distressed, and tempted people of God, prevail with, and obtain mercy at the hands of a loving, just, and merciful God! The unjust judge would not harken to, nor regard the cry of the poor widow, for a while: "But afterwards he said within himself, Though I fear not God, nor regard man: yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me." Hark, saith Christ, "what the unjust judge saith. And shall not God avenge his own elect, which cry unto him day and night? I tell you he will avenge them speedily."

This is therefore a very comfortable parable to such of the saints that are under hard usages by reason of evil men, their might and tyranny: For by it we are taught to believe and expect, that God, though for awhile he seemeth not to regard, yet will in due time and

season,

season, "arise and set such in safety from them that puff at them," Pasl. xii. 5.

Let the good Christian pray always; let him pray, and not faint at seeming delays; for if the widow by importunity prevailed with the unjust judge, how much more shall he with his heavenly Father, I tell you, says Christ," he will avenge them speedily."

But now, forasmuch as this parable reacheth not (so directly) the poor Publican in the text, therefore our Lord begins again and adds to that other parable this parable which I have chosen for my text; by which he designeth two things: First, The conviction of the proud and self-conceited Pharisee: Secondly, The raising up and healing of the cast down and dejected Publican. And observe it, as by the first parable he chiefly designeth the relief of those that are under the hands of cruel tyrants, so by this he designeth the relief of those that lie under the load and burthen of a guilty and disquieted conscience.

This therefore is a parable that is full of singular comfort to such of the sinners in the world that are clogged with guilt, and a sense of sin; and that lie under the apprehensions of, and that are driven to God by the sense of the judgment that for sin is due unto them.

In my handling of this text, I shall have respect to these things.

1. To the persons in the text.

2. To the condition of the persons in the text.

3. To the conclusion that Christ makes upon them both.

First, For the persons. They were, as you see, far one from another in their own apprehension of themselves; one good, the other bad; but yet in the judgment of the law, both alike, both the same, both sinners; for they both stood in need of mercy. True, the first mentioned did not see it, as the other poor sinner did; but that altereth not the case: He that is in the judgment of the law a sinner, is in the judgment of the

law