The Pharisee And The Publican Part 3

Again, What kind of righteousness of thine is this that standeth in a mis-esteeming of G.o.d's commands? Some thou settest too high, and some too low; as in the text, thou hast set a ceremony above faith, above love, and above hope in the mercy of G.o.d; when as it is evident, the things last mentioned, are the things of the first rate, the weightier matters; Matt. xxiii. 17.

Again, Thou hast preferred the gold above the temple that sanctifieth the gold; and the gift above the altar that sanctifieth the gift; Matt. xxiii. 17.

I say again, What kind of righteousness shall this be called? What back will such a suit of apparel fit, that is set together to what it should be? Nor can other righteousness proceed, where a wrong judgment precedeth it.

This misplacing of G.o.d's laws cannot, I say, but produce misplaced obedience. It indeed produceth a monster, an ill-shaped thing, unclean, and an abomination to the Lord. For "see," saith he (if thou wilt be making), "that thou make all things according to the pattern shewn thee in the mount." Set faith, where faith should stand; a moral, where a moral should stand; and a ceremony, where a ceremony should stand: for this turning of things upside down shall be esteemed as the potter's clay. And wilt thou call this thy righteousness? yea, wilt thou stand in this? wilt thou plead for this? and venture an eternal concern in such a piece of linsey- woolsey as this? O fools, and blind!

But, further, let us come a little closer to the point. O blind Pharisee, thou standest to thy righteousness: what dost thou mean?

Wouldst thou have mercy for thy righteousness, or justice for thy righteousness.

If mercy, what mercy? Temporal things G.o.d giveth to the unthankful and unholy: nor doth he use to sell the world to man for righteousness. The earth hath he given to the children of men. But this is not the thing: thou wouldst have eternal mercy for thy righteousness; thou wouldst have G.o.d think upon what an holy, what a good, what a righteous man thou art and hast been. But Christ died not for the good and righteous, nor did he come to call such to the banquet that grace hath prepared for the world. "I came not,--I am not come (saith Christ) to call the righteous, but sinners to repentance;" Mark ii.; Rom. v. Yet this is thy plea; Lord, G.o.d, I am a righteous man; therefore grant me mercy, and a share in thy heavenly kingdom. What else dost thou mean when thou sayst, "G.o.d I thank thee, that I am not as other men are?" Why dost thou rejoice, why art thou glad that thou art more righteous (if indeed thou art) than thy neighbour, if it is not because thou thinkest that thou hast got the start of thy neighbour, with reference to mercy; and that by thy righteousness thou hast insinuated thyself into G.o.d's affections, and procured an interest in his eternal favour? But,

What, what hast thou done by thy righteousness? I say, What hast thou given to G.o.d thereby? And what hath he received of thy hand?

Perhaps thou wilt say, righteousness pleaseth G.o.d: but I answer no, not thine, with respect to justification from the curse of the law, unless it be as perfect as the justice it is yielded to, and as the law that doth command it. But thine is not such a righteousness: no, thine is speckled, thine is spotted, thine makes thee to look like a speckled bird in his eye-sight.

Thy righteousness has added iniquity, because it has kept thee from a belief of thy need of repentance, and because it has emboldened thee to thrust thyself audaciously into the presence of G.o.d, and made thee even before his holy eyes, which are so pure, that they cannot look on iniquity (Hab. i. 13), to vaunt, boast, and brag of thyself; and of thy tottering, ragged, stinking uncleanness; for all our righteousnesses are as menstruous rags, because they flow from a thing, a heart, a man, that is unclean. But,

Again, Wouldst thou have mercy for thy righteousness? For whom wouldst thou have it: for another, or for thyself? If for another (and it is most proper that a righteous man should intercede for another by his righteousness, rather than for himself), then thou thrustest Christ out of his place and office, and makest thyself to be a saviour in his stead; for a mediator there is already, even a mediator between G.o.d and man, and he is the man Christ Jesus.

But dost thou plead by thy righteousness for mercy for thyself? Why, in doing so, thou impliest -

1. That thy righteousness can prevail with G.o.d more than can thy sins; I say, that thy righteousness can prevail with G.o.d to preserve thee from death more than thy sins can prevail with him to condemn thee to it. And if so, what follows, but that thy righteousness is more, and has been done in a fuller spirit than ever were thy sins?

But thus to insinuate, is to insinuate a lie; for there is no man but, while he is a sinner, sinneth with a more full spirit than a good man can act righteousness withal.

A sinner, when he sinneth, he doth it with all his heart, and with all his mind, and with all his soul, and with all his strength; nor hath he in his ordinary course any thing that bindeth. But with a good man it is not so; all and every whit of himself, neither is, nor can be, in every good duty that he doth. For when he would do good, evil is the Spirit, and the Spirit against the flesh, and these are present with him. And again, "The flesh l.u.s.teth against one to the other, so that ye cannot do the things would;" Gal. v. 17.

Now, if a good man cannot do good things with that oneness and universalness of mind, as a wicked man doth sin with, then is his sin heavier to weigh him down to h.e.l.l than is his righteousness to buoy him up to the heavens.

And again, I say, if the righteousness of a good man comes short of his sin, both in number, weight, and measure, as it doth (for a good man shrinks and quakes at the thoughts of G.o.d's entering into judgment with him, Psalm cxliii. 2); then is his iniquity more than his righteousness. And I say again, if the sin of one that is truly gracious, and so of one that hath the best of principles, is heavier and mightier to destroy him than is his righteousness to save him, how can it be that the Pharisee, that is not gracious, but a mere carnal man (somewhat reformed and painted over with a few lean and low formalities), should with his empty, partial, hypocritical righteousness counterpoise his great, mighty, and weighty sins, that have cleaved to him in every state and condition of his, to make him odious in the sight of G.o.d?

2. Dost thou plead by thy righteousness for mercy for thyself? Why in so doing thou impliest, that mercy thou deservest; and that is next door to, or almost as much as to say, G.o.d oweth me what I ask for. The best that can be put upon it is, thou seekest security from the direful curse of G.o.d, as it were by the works of the law, Rom.

ix. 31-33; and to be sure, betwixt Christ and the law, thou wilt drop into h.e.l.l. For he that seeks for mercy, as it were, and but as it were, by the works of the law, doth not altogether trust thereto.

Nor doth he that seeks for that righteousness that should save him as it were by the works of the law, seek it only wholly and solely at the hands of mercy.

So then, to seek for that that should save thee, neither at the hands of the law, nor at the hands of mercy, is to be sure to seek it where it is not to be found; for there is no medium betwixt the righteousness of the law and the mercy of G.o.d. Thou must have it either at the door of the law, or at the door of grace. But sayst thou, I am for having of it at the hands of both. I will trust solely to neither. I love to have two strings to my bow. If one of them, as you think, can help me by itself, my reason tells me that both can help me better. Therefore will I be righteous and good, and will seek by my goodness to be commended to the mercy of G.o.d: for surely he that hath something of his own to ingratiate himself into the favour of his prince withal, shall sooner obtain his mercy and favour, than one that comes to him stripped of all good.

I answer, But there are not two ways to heaven: there is but one new and living way which Christ hath consecrated for us through the vail, that is to say, his flesh; and besides that one, there is no more; Heb. x. 19-24. Why then dost thou talk of two strings to thy bow?

What became of him that had, and would have two stools to sit on?

yea, the text says plainly, that therefore they obtained not righteousness, because they sought it not by faith, but as it were by the works of the law. See here, they are disowned by the gospel, because they sought it not by faith, that is, by faith only. Again, the law, and the righteousness thereof, flies from them (nor could they attain it, though they follow after it), because they sought it not by faith.

Mercy then is to be found alone in Jesus Christ. Again, the righteousness of the law is to be obtained only by faith of Jesus Christ; that is, in the Son of G.o.d is the righteousness of the law to be found; for he, by his obedience to his Father, is become the end of the law for righteousness. And for the sake of his legal righteousness (which is also called the righteousness of G.o.d, because it was G.o.d in the flesh of the Lord Jesus that did accomplish it), is mercy, and grace from G.o.d extended to whoever dependeth by faith upon G.o.d by this Jesus his righteousness for it. And hence it is, that we so often read, that this Jesus is the way to the Father; that G.o.d, for Christ's sake, forgiveth us; that by the obedience of one many are made righteous, or justified; and that through this man is preached to us the forgiveness of sins; and that by him all that believe are justified from all things from which they could not be justified by the law of Moses.

Now, though I here do make mention of righteousness and mercy, yet I hold there is but one way, to wit, to eternal life; which way, as I said, is Jesus Christ; for he is the new, the only new and living way to the Father of mercies, for mercy to make me capable of abiding with him in the heavens for ever and ever.

But sayst thou, I will be righteous in myself that I may have wherewith to commend me to G.o.d, when I go to him for mercy?

I answer, But thou blind Pharisee, I tell thee thou hast no understanding of G.o.d's design by the gospel, which is, not to advance man's righteousness, as thou dreamest, but to advance the righteousness of his Son, and his grace by him. Indeed, if G.o.d's design by the gospel was to exalt and advance man's righteousness, then that which thou hast said would be to the purpose; for what greater dignity can be put upon man's righteousness, than to admit it?

I say then, for G.o.d to admit it, to be an advocate, an intercessor, a mediator; for all these are they which prevail with G.o.d to shew me mercy. But this G.o.d never thought of, much less could he thus design by the gospel; for the text runs flat against it. Not of works, not of works of righteousness, which we have done; "Not of works, lest any man should boast," saying, Well, I may thank my own good life for mercy. It was partly for the sake of my own good deeds that I obtained mercy to be in heaven and glory. Shall this be the burden of the song of heaven? or is this that which is composed by that glittering heavenly host, and which we have read of in the holy book of G.o.d? No, no; that song runs upon other feet--standeth in far better strains, being composed of far higher and truly heavenly matter: for G.o.d has "predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved: in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;" Eph. i. And it is requisite that the song be framed accordingly; wherefore he saith, that the heavenly song runs thus-- "Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to G.o.d by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our G.o.d kings and priests; and we shall reign on the earth;"

Rev. v. 9, 10.

He saith not that they have redeemed, or helped to redeem and deliver themselves; but that the Lamb, the Lamb that was slain; the Lamb only was he that redeemed them. Nor, saith he, that they had made themselves kings and priests unto G.o.d to offer any oblation, sacrifice, or offering whatsoever, but that the same Lamb had made them such: for they, as is insinuated by the text, were in, among, one with, and no better than the kindreds, tongues, nations, and people of the earth. Better! "No, in no wise," saith Paul (Rom.

iii. 9); therefore their separation from them was of mere mercy, free grace, good will, and distinguis.h.i.+ng love; not for, or because of works of righteousness which any of them have done; no, they were all alike. But these, because beloved when in their blood (according to Ezek. xvi.), were separated by free grace; and as another scripture hath it, "redeemed from the earth," and from among men by blood; Rev.

xiv. 3, 4. Wherefore deliverance from the ireful wrath of G.o.d must not, neither in whole nor in part, be ascribed to the whole law, or to all the righteousness that comes by it, but to this Lamb of G.o.d, Jesus, the Saviour of the world; for it is he that delivered us from the wrath to come, and that according to G.o.d's appointment; "for G.o.d hath not appointed us to wrath, but to obtain salvation by (or through) our Lord Jesus Christ;" 1 Thess. i. 10; v. 9. Let every man, therefore, take heed what he doth, and whereon he layeth the stress of his salvation; "For other foundation can no man lay than that is laid, which is Jesus Christ;" 1 Cor. iii. ii.

But dost thou plead still as thou didst before, and wilt thou stand thereto? Why then, thy design must overcome G.o.d, or G.o.d's design must overcome thee. Thy design is to give thy good life, thy good deeds, a part of the glory of thy justification from the curse. And G.o.d's design is to throw all thy righteousness out into the street, into the dirt and dunghill, as to that thou art for glory, and for glorying here before G.o.d; yea, thou art sharing in the glory of justification when that alone belongeth to G.o.d. And he hath said, "My glory will I not give to another." Thou wilt not trust wholly to G.o.d's grace in Christ for justification; and G.o.d will not take thy stinking righteousness in as a partner in thy acquitment from sin, death, wrath, and h.e.l.l. Now the question is, Who shall prevail?

G.o.d, or the Pharisee? and whose word shall stand? his, the Pharisee's?

Alas! the Pharisee here must needs come down, for G.o.d is greater than all. Also, he hath said, that no flesh shall glory in his presence; and that he will have mercy, and not sacrifice. And again, that it is not (or shall be) in him that wills, nor in him that runs, but in G.o.d that sheweth mercy. What hope, help, stay, or relief, then is there left for the merit-monger? What twig, or straw, or twined thread, is left to be a stay for his soul? This besom will sweep away his cobweb: the house that this spider doth so lean upon, will now be overturned, and he in it, to h.e.l.lfire; for nothing less than everlasting d.a.m.nation is designed by G.o.d, and that for this fearful and unbelieving Pharisee: G.o.d will prevail against him for ever.

3. But wilt thou yet plead thy righteousness for mercy? Why, in so doing thou takest away from G.o.d the power of giving mercy. For if it be thine as wages, it is no longer his to dispose of at pleasure; for that which another man oweth me, is in equity not at his, but at my disposal. Did I say that by this thy plea thou takest away from G.o.d the power of giving mercy? I will add, yea, and also of disposing of heaven and life eternal. And then, I pray you, what is left unto G.o.d, and what can he call his own? Not mercy, for that by thy good deeds thou hast purchased: not heaven, for that by thy good deeds thou hast purchased: not eternal life, for that by thy good deeds thou hast purchased. Thus, Pharisee (O thou self-righteous man), hast thou set up thyself above grace, mercy, heaven, glory; yea, above even G.o.d himself, for the purchaser should in reason be esteemed above the purchase.

Awake, man! What hast thou done? Thou hast blasphemed G.o.d; thou has undervalued the glory of his grace; thou hast, what in thee lieth, opposed the glorious design of heaven; thou hast sought to make thy filthy rags to share in thy justification.

Now, all these are mighty sins; these have made thine iniquity infinite. What wilt thou do? Thou hast created to thyself a world of needless miseries. I call them needless, because thou hadst more than enough before. Thou hast set thyself against G.o.d in a way of contending, thou standest upon thy points and pantables; thou wilt not bate G.o.d an ace of what thy righteousness is worth, and wilt also make it worth what thyself shalt list: thou wilt be thine own judge, as to the worth of thy righteousness; thou wilt neither hear what verdict the word has pa.s.sed about it, nor wilt thou endure that G.o.d should throw it out in the matter of thy justification, but quarrelest with the doctrine of free grace, or else dost wrest it out of its place to serve thy Pharisaical designs; saying, "G.o.d I thank thee, I am not as other men;" fathering upon thyself, yea, upon G.o.d and thyself a stark lie; for thou art as other men are, though not in this, yet in that; yea, in a far worse condition than the most of men are. Nor will it help thee anything to attribute this thy goodness to the G.o.d of heaven; for that is but a mere toying; the truth is, the G.o.d that thou intendest is nothing but thy righteousness; and the grace that thou supposest is nothing but thine own good and honest intentions. So that,

4. In all that thou sayst thou dost but play the downright hypocrite: thou pretendest indeed to mercy, but thou intendest nothing but merit: thou seemest to give the glory to G.o.d, but at the same time takest it all to thyself: thou despisest others, and criest up thyself; and in conclusion, fatherest all upon G.o.d by word, and upon thyself in truth. Nor is there anything more common among this sort of men, than to make G.o.d, his grace, and kindness, the stalking-horse to their own praise, saying, "G.o.d, I thank thee," when they trust to themselves that they are righteous, and have not need of any repentance; when the truth is, they are the worst sort of men in the world, because they put themselves into such a state as G.o.d hath not put them into, and then impute it to G.o.d, saying, G.o.d, I thank thee, that thou hast done it; for what greater sin than to make G.o.d a liar, or than to father that upon G.o.d which he never meant, intended, or did: and all this under colour to glorify G.o.d, when there is nothing else designed, but to take all glory from him, and to wear it on thine own head as a crown, and a diadem, in the face of the whole world.

A self-righteous man, therefore, can come to G.o.d for mercy no otherwise than fawningly: for what need of mercy hath a righteous man? Let him then talk of mercy, of grace, and goodness, and come in an hundred times with his, "G.o.d, I thank thee," in his mouth, all is but words; there is no sense, nor savour, nor relish, of mercy and favour; nor doth he in truth, from his very heart, understand the nature of mercy, nor what is an object thereof; but when he thanks G.o.d, he praises himself: when he pleads for mercy, he means his own merit; and all this is manifest from what doth follow; for, saith he, I am not as this Publican: thence clearly insinuating, that not the good, but the bad, should be rejected of the G.o.d of heaven: that not the bad but the good, not the sinner, but the self-righteous, are the most proper objects of G.o.d's favour. The same thing is done by others in this our day: favour, mercy, grace, and, "G.o.d, I thank thee," is in their mouths, but their own strength, sufficiency, free- will, and the like, they are the things they mean by all such high and glorious expressions.

But, secondly, If thy plea be not for mercy, but for justice, then to speak a little to that. 1. Justice has measures and rules to go by; unto which measures and rules, if thou comest not up, justice can do thee no good. Come then, O thou blind Pharisee, let us pa.s.s away a few minutes in some discourse about this. Thou demandest justice, because G.o.d hath said, that the man that doth these things shall live in and by them. And again, the doers of the law shall be justified, not in a way of mercy, but in a way of justice: "He shall live by them." But what hast thou done, O blind Pharisee? What hast thou done, that thou art emboldened to venture to stand and fall to the most perfect justice of G.o.d? Hast thou fulfilled the whole law, and not offended in one point? Hast thou purged thyself from the pollutions and motions of sin that dwell in thy flesh, and work in thy own members? Is the very being of sin rooted out of thy tabernacle? And art thou now as perfectly innocent as ever was Jesus Christ? hast thou, by suffering the uttermost punishment that justice could justly lay upon thee for thy sins, made fair and full satisfaction to G.o.d, according to the tenor of his law, for thy transgressions? If thou hast done all these things, then thou mayst plead something, and yet but something, for thyself, in a way of justice. Nay, in this I will a.s.sert nothing, but will rather inquire: What hast thou gained by all this thy righteousness? (We will now suppose what must not be granted:) Was not this thy state when thou wast in thy first parents? Wast thou not innocent, perfectly innocent and righteous? And if thou shouldst be so now, what hast thou gained thereby? Suppose that the man that had, forty years ago, forty pounds of his own, and had spent it all since, should yet be able now to shew his forty pounds again; what has he got thereby, or how much richer is he at last than he was when he first set up for himself? Nay, doth not the blot of his ill living betwixt his first and his last, lie as a blemish upon him, unless he should redeem himself also, by works of supererogation, from the scandal that justice may lay at his door for that.

But, I say, suppose, O Pharisee, this should be thy case, yet G.o.d is not bound to give thee in justice that eternal which by his grace he bestoweth upon those that have redemption from sin, by the blood of his Son. Injustice, therefore, when all comes to all, thou canst require no more than an endless life in an earthly paradise; for there thou wast set up at first; nor doth it appear from what hath been said, touching all that thou hast done or canst do, that thou deservest a better place.

Did I say, that thou mayst require justly an endless life in an earthly paradise? Why, I must add to that saying this proviso, If thou continuest in the law, and in the righteousness thereof; else not.

But how dost thou know that thou shalt continue therein? Thou hast no promise from G.o.d's mouth for that; nor is grace or strength ministered to mankind by the covenant that thou art under. So that still thou standest bound to thy good behaviour; and in the day that thou dost give the first, though ever so little a trip, or stumble in thy obedience, thou forfeitest thine interest in paradise (and in justice), as to any benefit there.

But alas! what need is there that we should thus talk things, when it is manifest that thou hast sinned, not before thou wast a Pharisee, but when after the most strictest sect of thy religion thou livest also a Pharisee; yea, and now in the temple, in thy prayer there, thou shewest thyself to be full of ignorance, pride, self-conceit, and horrible arrogancy, and desire of vain glory, &c., which are none of them the seat or fruits of righteousness, but the seat of the devil, and the fruit of his dwelling, even at this time in thy heart.

Could it ever have been imagined, that such audacious impudence could have put itself forth in any mortal man, in his approach unto G.o.d by prayer, as has shewed itself in thee? "I am not as other men," sayst thou! But is this the way to go to G.o.d in prayer? "The prayer of the upright is G.o.d's delight." But the upright man glorifies G.o.d's justice, by confessing to G.o.d the vileness and pollution of his state and condition: he glorifies G.o.d's mercy, by acknowledging, that that, and that only, as communicated of G.o.d by Christ to sinners, can save and deliver from the curse of the law.

This, I say, is the sum of the prayer of the just and upright man, Job. i. 8; xl. 4; Acts xiii. 22; Psalm x.x.xviii.; li.; 2 Sam. vi. 21, 22; and not as thou most vain-gloriously vauntest with thy, "G.o.d, I thank thee, I am not as other men are."

True, when a man is accused by his neighbours, by a brother, by an enemy, and the like, if he be clear (and he may be so, as to what they shall lay to his charge), then let him vindicate, justify, and acquit himself, to the utmost that in justice and truth he can; for his name, the preservation whereof is more to be chosen than silver and gold; also his profession, yea, the name of G.o.d too, and religion may now lie at stake, by reason of such false accusations, and perhaps can by no means (as to this man) be covered and vindicated from reproach and scandal, but by his justifying of himself.

Wherefore, in such a work, a man serveth G.o.d, and saves religion from hurt; yea, as he that is a professor, and has his profession attended with a scandalous life, hurteth religion thereby, so he that has his profession attended with a good life, and shall suffer it notwithstanding to lie under blame by false accusations, when it is in the power of his hand to justify himself, hurteth religion also.

But the case of the Pharisee is otherwise. He is not here a-dealing with men, but G.o.d; not seeking to stand clear in the sight of the world, but in the sight of heaven itself; and that too, not with respect to what men or angels, but with respect to what G.o.d and his law could charge him with, and justly lay at his door.

This therefore mainly altereth the case; for a man here to stand thus upon his point, it is death; for he affronteth G.o.d, he giveth him the lie, he reproveth the law; and, in sum, accuseth it of bearing false witness against him; he doth this, I say, even by saying, "G.o.d, I thank thee, I am not as other men are;" for G.o.d hath made none of this difference. The law condemneth all man as sinners; testifieth that every imagination of the thought of the heart of the sons of men is only evil, and that continually; wherefore they that do as the Pharisee did, to wit, seek to justify themselves before G.o.d from the curse of the law by their own good doings, though they also, as the Pharisee did, seem to give G.o.d the thanks for all; yet do most horribly sin, even by their so doing, and shall receive a Pharisee's reward at last. Wherefore, O thou Pharisee, it is a vain thing for thee either to think of, or to ask for, at G.o.d's hand, either mercy or justice. Because mercy thou canst not ask for, from sense of want of mercy, because thy righteousness, which is by the law, hath utterly blinded thine eyes; and complimenting with G.o.d doth nothing: and as for justice, that can do thee no good; but the more just G.o.d is, and the more by that he acteth towards thee, the more miserable and fearful will be thy condition, because of the deficiency of thy so much, by thee, esteemed righteousness.

What a deplorable condition then is a poor Pharisee in! For mercy he cannot pray; he cannot pray for it with all his heart, for he seeth indeed no need thereof. True, the Pharisee, though he was impudent enough, yet would not take all from G.o.d; he would still count, that there was due to him a tribute of thanks: "G.o.d, I thank thee," saith he: but yet not a bit of this for mercy; but for that he had let him live (for I know not for what he did thank himself), till he had made himself better than other men. But that betterment was a betterment in none other's judgment than that of his own; and that was none other but such an one as was false. So then the Pharisee is by this time quite out of doors: his righteousness is worth nothing, his prayer is worth nothing, his thanks to G.o.d are worth nothing; for that what he had was scanty and imperfect, and it was his pride that made him offer it to G.o.d for acceptance; nor could his fawning thanksgiving better his case, or make his matter at all good before G.o.d.

But I will warrant you, the Pharisee was so far off from thinking thus of himself, and of his righteousness, that he thought of nothing so much as of this, that he was a happy man: yea, happier by far than other his fellow rationals: yea, he plainly declares it, when he saith, "G.o.d, I thank thee, I am not as other men are."

O what a fool's paradise was the heart of the Pharisee now in, while he stood in the temple praying to G.o.d! G.o.d, I thank thee, said he; for I am good and holy; I am a righteous man; I have been full of good works; I am no extortioner, unjust, nor adulterer, nor yet as this wretched Publican. I have kept myself strictly to the rule of mine order, and my order is the most strict of all orders now in being: I fast, I pray, I give t.i.thes of all that I possess. Yea, so forward am I to be a religious man, so ready have I been to listen after my duty, that I have asked both of G.o.d and man the ordinances of judgment and justice; I take delight in approaching to G.o.d. What less now can be mine than the heavenly kingdom and glory?

Now the Pharisee, like Haman, saith in his heart, To whom would the king delight to do honour more than to myself? Where is the man that so pleaseth G.o.d, and, consequently, that in equity and reason should be beloved of G.o.d like me? Thus like the prodigal's brother, he pleadeth, saying, "Lo, these many years do I serve thee; neither transgressed I at any time thy commandments," Luke xv. 29. O brave Pharisee! but go on in thine oration--"Nor yet as this Publican."

Poor wretch, quoth the Pharisee to the Publican, What comest thou for? Dost think that such a sinner as thou art shall be heard of G.o.d? G.o.d heareth not sinners; but if any man be a wors.h.i.+pper of G.o.d (as I am, as I thank G.o.d I am), him he heareth. Thou, for thy part, hast been a rebel all thy days: I abhor to come nigh thee, or to touch thy garments. Stand by thyself, come not near me, for I am more holy than thou; Isa. lxv. 5.