2. Those publicans, even every one of them that by name are made mention of in the New Testament, have such names put upon them; yea, and other circumstances thereunto annexed, as doth demonstrate them to be Jews. I remember the names of no more but three, to wit, Matthew, Levi, and Zaccheus, and they were all Jews.
(1.) Matthew was a Jew, and the same Matthew was a publican; yea, and also afterwards an apostle. He was a Jew, and wrote his gospel in Hebrew: he was an apostle, and is therefore found among the twelve. That he was a publican too, is as evident by his own words; for though Mark and Luke, in their mentioning of his name and apostleship, do forbear to call him a publican (Mark iii. 18; Luke vi. l6); yet when this Matthew comes to speak of himself, he calls himself Matthew the publican (Matth. x. 3); for I count this the self-same Matthew that Mark and Luke make mention of, because I find no other Matthew among the apostles but he: Matthew the publican, Matthew the man so deep in apostacy, Matthew the man of that ill fame among his brethren. Love, in Mark and Luke, when they counted him among the apostles, did cover with silence this his publican state (and it is meet for Peter to call Paul his beloved brother, when Paul himself shall call himself the chief of sinners); but faithfulness to the world, and a desire to be abased, that Christ thereby, and grace by him, might be advanced, made Matthew, in his evangelical writings, call himself by the name of Matthew the publican. Nor has he lost thereby; for Christ again to exalt him (as he hath also done by the apostle Paul), hath set, by his special providence, the testimony that this Matthew hath given of his birth, life, death, doctrine, and miracles, in the front of all the New Testament.
(2.) The next publican that I find by the Testament of Christ, made mention of by name, is Levi, another of the apostles of Jesus Christ. This Levi also, by the Holy Ghost in holy writ, is called by the name of James: not James the brother of John, for Zebedee was his father; but James the son of Alpheus. Now I take this Levi also to be another than Matthew; First, because Matthew is not called the son of Alpheus; and because Matthew and Levi, or James the son of Alpheus, are distinctly counted where the names of the apostles are mentioned (Matt. x. 3) for two distinct persons: and that this Levi, or James the apostle, was a publican, as was the apostle Matthew, whom we mentioned before, is evident; for both Mark and Luke do count him such. First, Mark saith, Christ found him when he called him, as he also found Matthew, sitting at the receipt of custom; yea, Luke words it thus: He went forth, and saw a publican, named Levi, sitting at the receipt of custom, and he said unto him, Follow me; Mark ii. 14; Luke v. 27.
Now, that this Levi, or James the son of Alpheus, was a Jew, his name doth well make manifest. Besides, had there been among the apostles any more Gentiles save Simon the Canaanite, or if this Levi James had been here, I think the Holy Ghost would, to distinguish him, have included him in the same discriminating character as he did the other, when he called him Simon the Canaanite; Matt. x. 4.
Matthew, therefore, and Levi or James, were both publicans, and, as I think, called both at the same time; were both publican Jews, and made by grace the apostles of Jesus Christ.
(3.) The next publican that I find by name made mention of in the Testament of Christ, is one Zaccheus. And he was a publican; yea, for ought I know, the master of them all. There was a man, saith Luke, named Zaccheus, which was the chief among the publicans, and he was rich, Luke xix. 2. This man, Christ saith, was a son of Abraham, that is, as other Jews were; for he spake to stop the mouths of their Pharisaical cavillations. Besides, the Publican shewed himself to be such an one, when under a supposition of wronging any man, he had respect to the Jewish law of restoring four-fold; Exod. xxii. 1; 2 Sam. xii. 6.
It is further manifest that he was a Jew, because Christ puts him among the lost; to wit, among the lost sheep of the house of Israel, ver. 10; and Matt. xv. 24; for Zaccheus was one that might properly be said to be lost, and that in the Jews account: lost, I say, and that not only in the most common sense, by reason of transgression against the law, but for that he was an apostate Jew, not with reference to heathenish religion, but as to heathenish, cruel, and barbarous actions; and therefore he was, as the other, by his brethren, counted as bad as heathens, Gentiles, and harlots. But salvation is come to this house, saith Christ, and that notwithstanding his publican practice, forasmuch as he also is the son of Abraham.
3. Again, Christ, by the parable of the lost sheep, doth plainly intimate, that the Publican was a Jew. Then drew near all the publicans and sinners for to hear him, and the Pharisees and Scribes murmured, saying, This man receiveth sinners, and eateth with them.
But by what answer doth Christ repel their objections? Why, he saith, What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost until he find it? Doth he not here, by the lost sheep, mean the poor publican? plenty of whom, while he preached this sermon, were there, as objects of the Pharisees scorn, but of the pity and compassion of Jesus Christ: he did without doubt mean them. For, pray, what was the flock, and who Christs 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.
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 Publicans badness, nor is it enamoured with the Pharisees 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 Pharisees 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 mans 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 Pharisees 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 Pharisees 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 make him a righteous man; for the beginning of righteousness is yet wanting in him, which is this negative holiness: for except a man leave off to do evil, he cannot be a righteous man. Negative holiness is therefore of absolute necessity to make one in ones self a righteous man. This therefore condemns them, that count it sufficient if a man have some actions that in themselves, and by virtue of the command, are good, to make him a righteous man, though negative holiness is wanting. This is as saying to the wicked, Thou art righteous, and a perverting of the right way of the Lord: negative holiness, therefore, must be in a man before he can be accounted righteous.
2. As negative holiness is required to declare one a righteous man; so also positive holiness must be joined therewith, or the man is unrighteous still. For it is not what a man is not, but what a man does, that declares him a righteous man. Suppose a man be no thief, no liar, no unjust man; or, as the Pharisee saith, no extortioner, nor adulterer, &c., this will not make a righteous man; but there must be joined to these, holy and good actions, before he can be declared a righteous man. Wherefore, as the apostle, when he pressed the Christians to righteousness, did put them first upon negative holiness, so he joineth thereto an exhortation to positive holiness; knowing, that where positive holiness is wanting, all the negative holiness in the whole world cannot declare a man a righteous man. When therefore he had said, But thou, O man of God, flee these things (sin and wickedness), he adds, and follow after righteousness, godliness, faith, love, patience, meekness, &c.; 1 Tim. vi. 11. Here Timothy is exhorted to negative holiness, when he is bid to flee sin. Here also he is exhorted to positive holiness, when he is bid to follow after righteousness, &c.; for righteousness can neither stand in negative nor positive holiness, as severed one from another. That man then, and that man only, is, as to actions, a righteous man, that hath left off to do evil, and hath learned to do well, Isa. i. 16, 17; that hath cast off the works of darkness, and put on the armour of light. Flee youthful lusts (said Paul), but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart; 2 Tim. ii. 22.