68. The parable of the proud pharisee and humble publican. SECT. merit, trusted in themselves, that they were selves that they were cxxix. righteous, and despised others as reprobates. righteous, and despised Luke others: 11 The pharisee stood and prayed thus with himself, God, I thank thee, that I am extortioners, unjust, There were, said he, two men who went up to 10 Two men went XVIII. the temple to pray there, chusing to offer up up into the temple to 10 their particular devotions at that sacred place; Pray; the one a phaand the one of them was a pharisee, one of that publican. sect so greatly honoured among you, and the other a publican, whom you are used to number 11 with the most contemptible of mankind. And the pharisee standing by himself, at as great a distance as he could from the miserable sinner, who had entered the temple with him, as if he not as other men are, feared being polluted by touching him, or any adulterers, or even as other person less holy than himself, prayed in this publican. this manner, O God, I thank thee, that I am not as the generality of other men are; but have always had the grace to withstand those vile temptations, which conquer and inslave them; so that I am not like the rapacious, unjust, adulterous generation among whom I live, or even like this wretched publican, that stands there. at a distance, who probably is all this, and 12 more: Thou knowest, O Lord, that I am zealous in all the traditions of the elders; that of all that I possess. in conformity to them I fast twice a week; and with the greatest strictness I pay tithes of all that I possess, not excepting even the very herbs of my garden. (Compare Mat. xxiii. 23. and Luke xi. 42.) Thus the pharisee offered his devotions, standing as near as he could to the court of the priests; confident in his own distinguished sanctity, and desirous to be ob13 served by others. But the poor humble publican standing afar off, in the court of the gentiles, as unworthy to be numbered among God's people, and much more unworthy to appear in the presence of so holy a Deity, would not so much as lift up his eyes to heaven, the habitation of the Divine holiness and glory, but smote on his breast, in token of the bitterest remorse and deepest humiliation, saying, O God, I intreat thee, be merciful to me a miserable sinner, As if he feared being polluted by touching him, &c.] Thus Camero well explains this clause. Compare Isa. lxv. 5. I fast twice a week.] It has been observed by most commentators, that the Jews especially the Pharisees, used generally to keep private fasts on Mondays and Thursdays, as the primitive Christians did on Wednesdays and Fridays; and our Lord who 12 I fast twice in the week, I give tithes 13 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. Reflections on the prevalence of prayer and humility. house justified rather himself shall be abas exalted. 69 cxxix. who acknowledge, that I have nothing to hope, SECT. but from the riches of thine unmerited and forfeited goodness. Luke 14 I tell you, this Now, added our Lord, I say unto you, and XVIII. man went down to his I would have you diligently observe it, that this 14 than the other for poor, humble, self-abasing man went down to every one that exalteth his house justified rather than the other; and ed; and he that hum- would have been far more acceptable in the bleth himself shall be sight of God, than the pharisce, if he had indeed been that moral upright man he pretended: Even in that case his pride and confidence in his own righteousness would have blasted all; for every one that exalteth himself, shall be abased; but he that humbleth himself, shall be exalted; as nothing is more hateful to God than pride, and nothing more amiable than lowliness of mind. IMPROVEMENT. How hateful is the character of this unjust judge, who neither Ver. feared God, nor reverenced man, but centred all his regards in 2 himself! How hateful, and how contemptible, in any circumstance of life; especially in a magistrate, the guardian of the public interest, in comparison of which he ought to forget his own! Yet even he was prevailed upon by importunity, and our 5 Lord mentions it, to encourage the fervour of our addresses to the i throne of grace. What then, is the blessed God, like this unjust 6 Judge, to be wearied out with a peal of words, and thereby weakly induced, to do what would otherwise have been contrary to his designs? Far from us be so absurd, and so impious a thought! Our condescending Lord only intended to intimate, that if the repeated importunate cries of the afflicted may at length prevail, even on an inhumane heart, they will be much more regarded by a righteous and merciful God, who is always ready to bestow his favours, when he sees we are prepared to receive them.-We may be sure, that God will vindicate his elect: Let this encourage 7 them, though the rod of the wicked may for a while rest on their back; and let it intimidate the proud oppressors of the earth, who in the midst of all their pomp and power, are so wretched, as to have the prayers of God's people against them. been, and is the case with the best of men. See Psal. xxvi. 9. Amos ix. 10. Mat. ix. 10, 11. xxvii. 45. Luke vi. 32, 33. vii. 37, 39. xix. 7. John ix. 24, 31. and 1 Tim. i. 9. h Every one that exalteth himself, shall be abased, &c.] This appears to have been 1 2 How a favourite marim with our Lord, since we a About 93 CXXXV. Mat. Reflections on the duties of a married and a single lije. mother's womb and and there be eunuchs, ven's sake. He that is SECT. natural temper and inclination is in this respect some eunuchs, which peculiar; and there are [some] eunuchs who were so born from their were made eunuchs by the wickedness of men, there are some enXIX. 12. who drive on that scandalous traffick which the nuchs, which were luxury and effeminacy of the eastern world has made eunuchs of men: rendered so common; and there are [some] eu- which have made nuchs who have, as it were, made themselves themselves eunuchs eunuchs on account of the kingdom of heaven, that for the kingdom of heais, who, by a resolute guard on their appetites able to receive it, let and passions, have conquered the propensities of him receive it. nature, that being free from the incumbrances of marriage, and devoting themselves to a life of more sublime devotion, they might promote the interest of my gospel. (Compare 1 Cor. vii. 7, 37.) He therefore, on the whole, that finds he is able to receive [this saying], let him receive it; or let him that is in his own conscience persuaded that he can glorify God most by a single life, choose it. Others may, and ought to marry; but let none lightly rush into that state on a supposition that the bond of it may be broken. through at pleasure. Ver. IMPROVEMENT. FROM what we have been reading we may justly take occasion. 4 to adore the wisdom and goodness of Divine Providence in creating the human species male and female, and providing for his new formed creature Adam so suitable and so amiable a companion, to enliven every other object of delight, and to crown the pleasures of paradise itself. Let us also acknowledge the apparent interposition of a wise and kind providence in maintaining such a proportion between the sexes, even to this day, which so apparently tends to the benefit of both, as well as to the support of the race in future ages; as also in perpetuating in their hearts through succeeding genera5 tions that mutual tenderness for each other which the purest bosoms may feel and avow, and which is the foundation of such an union of souls as no other friendship will admit. 6 Let those who are married, considering the indissoluble bond by which God has joined them together, make it their constant care to promote the comfort and happiness of each other: and let them most cautiously guard against every degree of contention, or even of distaste, which might at length occasion an alienation in their affections, and render so close a bond proportionably grievous. 11, 12 Let none rashly run into these important engagements, nor determine their choice by light considerations, of a low and transitory nature Children are brought to Christ for his prayers. nature. And if any, on the whole, prefer the freedom of a single life to a state which, with its peculiar comforts, must necessanly have its peculiar cares and trials too, let them diligently improve that disengagement, as an obligation to seek the kingdom of God with greater ardour, and to pursue its interests with more active zeal and application, SECT. 99 CXXXV. To conclude; since it appears in this respect, as well as in some Mark X. others, that the gospel revokes some indulgences which the law of 11, 12 Moses gave, let us endeavour to form our hearts by Divine grace to a wisdom, seriousness, and spirituality, which may suit this nobler dispensation; and while we are reading the precept of the Jewish legislator, let us remember we have a sublimer Master, and are to do and forbear more than others. (Mat. v. 47.) SECT. CXXXVI. Christ blesses the little children that were brought to him, and rebukes his disciples who would have forbid them. Mat. XIX, 13, 15, Mark X, 13-16. Luke XVIII. 15-17, those that brought them. [MAT. XIX. 13. LUKE XVIII. 15. AND MARK X. 13. SECT. Mark X. 13. MARK X. 13. AND they brought, ND while Jesus continued here, as the inha[LUKE,infants and] young children to him, bitants of the neighbouring country on the cxxxvi. that he should touch banks of Jordan found their esteem for him conthem (or put his hands tinually increasing on their acquaintance with on them, and pray:] and [LUKE, when] him, (John x. 41, 42, p. 92,) they brought his disciples, [LUKE, to him, not only the sick, that they might saw it, they] rebuked be healed, (Mat. xix. 2, p. 94,) but also several infants [and] other young children, who, though they could walk and speak, yet were not capable of understanding his doctrine, that he might touch them, [or] lay his hands upon them in a solemn manner and pray for them ; not doubting but prayers so acceptable to God as his would prevail both for their present and future happiness, And rwhen his disciples, and particularly the apostles, who were about him, sate it, they rebuked those that brought them, as apprehending them too troublesome, and thinking it beneath the dignity of so great a Prophet to concern himself about such little creatures, who were incapable of receiving any instruction. from him. Lay his hands upon them, and pray.] This was a rite that was very early used, particularly by those who stood in any superior relation, when they were praying for a blessing on young persons. See Gen. xlviii. 14-20.-I see no reason to think, YOL. VII. N But with Elsner, that they were brought to L Knew 72 CXXX. Christ miraculously opens his eyes. SECT. world; and as a proof of the Divine illumination I am capable of giving, I have often restored sight to the blind; and I will do it in IX. 5. this instance. John 6 6 When he had thus spoken, he spat on the the clay, pool of Siloam, (which Now when he had spoken thus, that he might exercise the faith and obedience of the patient, ground, and made clay and might shew that he could command efficacy of the spittle, and he on whatever means he should please to use, he anointed the eyes of spat on the ground, and made clay with the spittle, the blind man with and anointed the eyes of the blind man with the 7 clay: And then, for a farther trial of his 7 And said unto resignation and submission, he said to him, Go, him, Go wash in the wash at the pool of Siloam; (which word Siloam is by interpretation, being interpreted from the Hebrew, signifies Sent.) He went his Sent, and so bore some analogy to the character way of Jesus, as sent of God.) He therefore pre- seeing. sently complied with the direction, and went away, and washed as he was ordered, and had no sooner done it, but he came from the pool seeing; and not only found his sight given him, but his eyes were at once so remarkably strengthened, that he immediately could bear the light". 8 therefore, and washed, and came which before had seen The neighbours therefore, and they who had 8 The neighbours seen him before, and known that he was always therefore, and they blind, said one to another, Is not this he that sat him that he was blind, in the street, and asked [charity] of those who said, Is not this he that passed by? Whence is there such an astonishing sat and begged? 9 alteration in him? And some said, It is assur- 9 Some said, This is edly he; and others, It is indeed very much he: others said, He is like him, yet it cannot be the person himself: I [but] he said, and confidently averred, Truly I 10 am the very man. They therefore said to him, How then were thine eyes opened, which we know they unto him, How Wash at the pool of Siloam.] Perhaps by this command our Lord intended to make the miracle so much the more taken notice of; for a crowd of people would naturally gather round him, to observe the event of so strange a prescription. And as it is exceeding probable that the blind man had a guide to lead him, especially through the streets of so populous a city, he might naturally mention the errand they were going upon, and call those that saw him to a greater attention. Accordingly this miracle was afterwards talked of with particular regard: John xi. 37, sect. cxl.-As for the pool of Siloam, it was supplied from the fountain of that name which arose in the south-west part of Jerusalem. See note on Luke xiii. 4, p. 8. and Reland. Palestin. p. 857. d Could bear the light.] This is strongly like him but he said, am he. 10 Therefore said were thine eyes opento ed? intimated in the phrase, he came seeing. Compare note b, sect. Ixxxvi. Vol. VI. p. 452.-Perhaps he had been taught by the example of Naaman not to despise the most improbable means when prescribed in the view of a miracle. Yet it is plain he did not know this was Jesus of Nazareth yet, and so had no particular faith in him (compare ver. 12.); which shews, by the way, that such a faith was not universally required as a condition of receiving a cure. e It is like him, &c.] The circumstance of having received his sight would give him an air of spirit and cheerfulness which would render him something unlike what he was before, and might occasion a little doubt to those who were not well acquainted with him; as Bishop Hall justly observes. |