The Pharisee and the Publican | Page 5

(I do not mean by condition, so much
a habit of mind, as the state that they had each of them put themselves
into by that mind.) "The one," says the text, "was a Pharisee, the other a
Publican." A Pharisee: that is, one that hath chosen to himself such a
course of life. A Publican: that is, one that hath chosen to himself such
a course of life. These terms, therefore, shew the divers courses of life
that they had put themselves into. The Pharisee, as he thought, had put
himself into a condition for heaven and glory; but the Publican was for
this world and his lusts. Wherefore when the Pharisee stands in the
temple, he boasteth of himself and good condition, but condemneth the
Publican, and bitterly inveigheth against him. But, as I said, their
personal state, by the law, was not at all changed. The Pharisee made
himself never the better; the Publican also abode in his place.
Indeed the Publican is here found to recant, and repent of his condition,
and of the condition that he had put himself into; and the Pharisee to
boast of his. But the Publican's repentance was not of himself, but of
God, who can also, yea, and sometimes it is evident (Acts ix.) he doth,
make Pharisees also repent of that condition that they have chosen to be

in themselves; Phil. iii. 3-8. The Pharisee, therefore, in commending of
himself, makes himself never the better; the Publican also, in
condemning of himself, makes himself never the worse. Nay,
contrariwise, the Pharisee, by commending of himself, makes himself
much the worse, ver. 14; and the Publican, by condemning of himself,
makes himself much the better. "I tell you (says Christ) this man went
down to his house justified rather than the other; for every one that
exalteth himself shall be abased: and he that humbleth himself shall be
exalted."
But, I say, as to men's commending of themselves, yea, though others
should commend them also, that availeth, to God-ward, nothing at all.
"For not he that commendeth himself is approved, but whom the Lord
commendeth." So then, men in "measuring themselves by themselves,
and comparing themselves among themselves, are not wise;" 2 Cor. x.
12.
Now, this was the way of the Pharisee; I am not, saith he, as other men:
I am no extortioner, nor unjust, no adulterer, nor yet as this Publican.
"Two men went up into the temple to pray;" and they two, as I said, as
opposite one to the other, as any two men that ever went thither to pray.
One of them was over righteous, and the other wicked over much.
Some would have thought, had they not by the word of Christ been
otherwise described, that they had been both of the same religion; for
they both went up into the temple to pray; yea, both to pray, and that at
the same time, as if they did it by appointment, by agreement; but there
was no such thing. The one was a Pharisee, the other a Publican: for so
saith the after words: and therefore persons as opposite as light and
darkness, as fire and water; I mean, as to their apprehensions one of
another. The Pharisee could not abide the Publican, nor could the
Publican brook the Pharisee; and yet both went up into the temple to
pray. It is strange to see, and yet it is seen, that men cross in their minds,
cross in their principles, cross in their apprehensions; yea, and cross in
their prayers too, should yet meet together in the temple to pray.
"Two men;" men not of the middle sort, and them too picked out of the
best and worst that was: two men, a Pharisee, and a Publican.
To be a Pharisee was in those days counted honourable for religion, and
for holiness of life. A Pharisee was a man of esteem and repute among
the Jews, though it is a term of reproach with us; else Paul would not at

such a time as he did it, have said, "Men and brethren, I am a Pharisee,
the son of a Pharisee;" Acts xxiii, 6; Phil. iii. 5. For now he stood upon
his purgation and justification, especially it appears so by the place first
named. And far be it from any to think, that Paul would make use of a
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 is
manifest; because when they are in the word, by way of discrimination,
made mention of, they are ranked with the most vile and base; therefore
they are joined with sinners--"He eateth with publicans and sinners,"
and "with