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without doubt mean them。 For； pray； what was the flock； and who Christ's sheep under the law； but the house and people of Israel？ Ezek。 xxxiv。 11。 So then； who could be the lost sheep of the house of Israel； but such as were Matthew； James； Zaccheus； and their companions in their and such like transgressions？
4。 Besides； had not the publicans been of the Jews； how easy had it been for the Pharisees to have objected； that an impertinency was couched in that most excellent parable of the lost sheep？ They might have said； We are offended； because thou receivest the publicans； and thou for vindication of thy practice propoundest a parable of lost sheep； but they are the sinners of the house of Israel； and the publicans are aliens and Gentiles。 I say； how easily might they thus have objected？ but they knew full well； that the parable was pertinent； for that the publicans were of the Jews； and not of the aliens。 Yea； had they not been Jews； it cannot； it must not be thought； that Christ （in sum） should call them so； and yet he did do so； when he called them 〃lost sheep。〃
Now； that these publicans were Jews； what follows but that for this they were a great deal the more abominated by their brethren； and （as I have also hinted before） it is no marvel that they were； for a treacherous brother is worse than an open enemy； Psalm lv。 12； 13； for； if to be debauched in an open and common transgression is odious； how odious is it for a brother to be so； for a brother in nature and religion to be so。 I say again； all this they did； as both John insinuates； and Zaccheus confesses。
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 of transgressing by himself； one that could not be sufficiently condemned by the Jews； nor coupled with a viler than himself。 It is true； you find him here in the temple at prayer； not because he retained； in his apostacy； conscience of the true religion； but God had awakened him； shewed him his sin； and bestowed upon him the grace of repentance； by which he was not only fetched back to the temple and prayer； but to his God； and to the salvation of his soul。
The Pharisee； then； was a man of another complexion； and good as to his own thoughts of himself； yea； and in the thoughts of others also； upon the highest and better ground by far。 The Publican was a notorious sinner： the Pharisee was a reputed righteous man。 The Publican was a sinner out of the ordinary way of sinning； and the Pharisee was a man for righteousness in a singular way also。 The Publican pursued his villanies； and the Pharisee pursued his righteousness； and yet they both met in the temple to pray： yea； the Pharisee stuck to； and boasted in； the law of God： but the Publican did forsake it； and hardened his heart against his way。
Thus diverse were they in their appearances： the Pharisee very good； the Publican very bad： but as to the law of God； which looked upon them with reference to the state of their spirits； and the nature of their actions； by that they were both found sinners； the Publican an open； outside one； and the Pharisee a filthy； inside one。 This is evident； because the best of them was rejected； and the worst of them was received to mercy。 Mercy standeth not at the Publican's badness； nor is it enamoured with the Pharisee's goodness： it suffereth not the law to take place on both； though it findeth them both in sin； but graciously embraceth the most unworthy； and leaveth the best to shift for himself。 And good reason that both should be dealt with after this manner； to wit； that the word of grace should be justified upon the soul of the penitent； and that the other should stand or fall to that which he had chosen to be his master。
There are three things that follow upon this discourse。
1。 That the righteousness of man is not of any esteem with God； as to justification。 It is passed by as a thing of naughtiness； a thing not worth the taking notice of。 There was not so much as notice taken of the Pharisee's person or prayer； because he came into the temple mantled up in his own good things。
2。 That the man that has nothing to commend him to God； but his own good doings； shall never be in favour with him。 This also is evident from the text： the Pharisee had his own righteousness； but had nothing else to commend him to God； and therefore could not by that obtain favour with God； but abode still a rejected one； and in a state of condemnation。
3。 Wherefore； though we are bound by the law of charity to judge of men according as in appearance they present themselves unto us； yet withal； to wit； though we do so judge； we must leave room for the judgment of God。 Mercy may receive him that we have doomed to hell； and justice may take hold on him； whom we have judged to be bound up in the bundle of life。 And both these things are apparent by the persons under consideration。
We； like Joseph； are for setting of Manasseh before Ephraim； but God； like Jacob； puts his hands across； and lays his right hand upon the worst man's head； and his left hand upon the best （Gen。 xlviii。）； to the amazement and wonderment even of the best of men。
〃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。〃
In these words many things are worth the noting。 As；
First； The Pharisee's definition of righteousness； the which standeth in two things： 1。 In negatives； 2。 In positives。
1。 In negatives； to wit； what a man that is righteous must not be： 〃I am no extortioner； no unjust man； no adulterer； nor yet as this Publican。〃
2。 In positives； to wit； what a man that is righteous must be： 〃I fast twice a…week； I give tithes of all that I possess；〃 &c。
That righteousness standeth in negative and positive holiness is true； but that the Pharisee's definition is； notwithstanding； false； will be manifest by and by。 But I will first treat of righteousness in the general； because the text leadeth me to it。
First； then； a man that is righteous； must have negative holiness； that is； he must not live in actual transgressions； he must not be an extortioner； unjust； an adulterer； or as the Publican was。 And this the apostle intends； when he saith； 〃Flee fornication；〃 〃Flee youthful lusts；〃 〃Flee from idolatry；〃 and； 〃Little children keep yourselves from idols；〃 1 Cor。 vi。 18； x。 14； 2 Tim。 ii。 22； 1 John v。 21。 For it is a vain thing to talk of righteousness； and that ourselves are righteous； when every observer shall find us in actual transgression。 Yea； though a man shall mix his want of negative holiness with some good actions； that will not make him a righteous man。 As suppose； a man that is a swearer； a drunkard； an adulterer； or the like； should； notwithstanding this； be open…handed to the poor； be a great executor of justice in his place； be exact in his buying； selling； keeping his promise with his friend； or the like； these things； yea； many more such； cannot