We therefore can make no judgment of men upon the outward appearance of them. Who would have thought, but that the Pharisee had been a good man? for he was righteous; for he prayed. And who could have thought, that the other had been a good man? for he was a Publican; a man, by good men and bad men, joined with the worst of men, to wit, with sinners, harlots, heathens.
The Pharisee was a sectarian; the Publican was an officer. The Pharisee, even because he was a sectarian, was had the more in esteem; and the Publican, because he was an officer, was had the more in reproach. To speak a little to both these:
1. The Pharisee was a sectarian; one that deviated, that turned aside in his worshipping from the way of God, both in matter and manner of worship; for such an one I count a sectarian. That he turned aside from the matter, which is the rule of worship, to wit, the written word, it is evident; for Christ saith, that they rejected the commandments of God, and made them of no effect, that they might keep their own traditions. That they turned aside also as to their manner of worship, and became sectarians, there is with no less authority asserted—“For all their works they do for to be seen of men;” Acts xxvi. 5; Mark vii. 9–13; Matt. xxiii. 5.
Now this being none of the order or ordinance of Christ, and yet being chosen by, and stuck to of these sort of men, and also made a singular and necessary part of worship, became a sect, or bottom for those hypocritical factious men to adhere unto, and to make of others disciples to themselves. And that they might be admired, and rendered venerable by the simple people to their fellows, they loved to go in long robes; they loved to pray in markets, and in the corners of the streets; they shewed great zeal for the small things of the law, but had only great words for things that were substantial—“They made broad their phylacteries, and enlarged the borders of their garments;” Matt. xxiii.
When I say the Pharisee was a sectarian, I do not mean that every sectarian is a Pharisee. There were the sects of the Herodians, of the Alexandrians, and of the Sadducees, with many others; but to be a Pharisee, was to be of the straitest sect: “After the most straitest sect of our religion, I lived a Pharisee.” That, therefore, of all the sects, was the most strait and strict. Therefore, saith he, in another place, “I was taught according to the perfect manner of the law of the fathers.” And again, “Touching the law, a Pharisee;” Acts xxii. 3; xxvi. 4–6; Phil. iii. 5. The Pharisee, therefore, did carry the bell, and wear the garland for religion; for he outdid, he went beyond all other sectarians in his day. He was strictest, he was the most zealous; therefore Christ, in his making of this parable, waived all other sects then in being, and pitched upon the Pharisee as the man most meet, by whose rejection he might shew forth and demonstrate the riches of his mercy in its extension to sinners: “Two men went up into the temple to pray; the one a Pharisee:” such a brave man as you have heard.
2. The Publican also went up thither to pray. The Publican, I told you before, was an officer: an officer that served the Romans and himself too; for the Romans at that time were possessors of the land of Jewry (the lot of Israel’s inheritance), and the emperor Tiberius Cæsar placed over that land four governors, to wit, Pilate, Herod, Philip, and Lysanias; all these were Gentiles, heathens, infidels; and the publicans were a sort of inferior men, to whom was let out to farm, and so men that were employed by these to gather up the taxes and customs that the heathens had laid upon the Jews to be paid to the emperor; Luke ii. 1; iii. 1, 2, 12, 13.
But they were a generation of men that were very injurious in the execution of their office. They would exact and demand more than was due of the people; yea, and if their demands were denied, they would falsely accuse those that so denied them to the governor, and by false accusation obtain the money of the people, and so wickedly enrich themselves, Luke iii. 13, 14; xix. 2, 8. This was therefore grievous to the Jews, who always counted themselves a free people, and could never abide to be in bondage to any. And this was something of the reason, that they were so generally by all the Jews counted so vile and base, and reckoned among the worst of men, even as our informers and bum-bailiffs are with us at this day.
But that which heightened the spirit of the people against them, and that made them so odious and filthy in their eyes, was for that (at least so I think) these publicans were not, as the other officers, aliens, heathens, and Gentiles, but men of their own nation, Jews, and so the brethren of those that they so abused. Had they been Gentiles, it had not been wondered at.
The Publican then was a Jew, a kind of a renegade Jew, that through the love that he had to unjust gains, fell off in his affections from his brethren, adhered to the Romans, and became a kind of servant to them against their brethren, farming the heathenish taxations at the hand of strangers, and exacting of them upon their brethren with much cruelty, falsehood, and extortion. And hence, as I said, it was, that to be a publican, was to be so odious a thing, so vile a sinner, and so grievous a man in the eyes of the Jews. Why, this was the Publican! he was a Jew, and so should have abode with them, and have been content to share with his brethren in their calamities; but contrary to nature, to law, to religion, reason, and honesty, he fell in with the heathen, and took the advantage of their tyranny to poll, to rob, and impoverish his brethren.
But for proof that the Publican was a Jew.
1. Publicans are, even then, when compared with, yet distinguished from, the heathen; “Let him be to thee as an heathen man and a publican,” Matt. xviii.; which two terms, I think, must not here be applied to one and the self-same man, as if the heathen was a publican, or the publican a heathen; but to men of two distinct nations, as that publican and harlot is to be understood of sinners of both sexes. The Publican is not an harlot, for he is a man, &c., and such a man as has been described before. So by publicans and sinners, is meant publicans and such sinners as the Gentiles were; or such as, by the text, the Publican is distinguished from: where the Pharisee saith he was not an extortioner, unjust, adulterer, or even as this Publican. Nor can he by “heathen man” intend the person, and by the term publican, the office or place, of the heathen man; but by publican is meant the renegade Jew, in such a place, &c., as is yet further manifested by that which follows. For—
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;