indignation against, and abhorrence of, his former life; and indeed,
without indignation against, and abhorrence of, his former life, his
repentance had not been good. Wherefore the apostle doth make
indignation against sin, and against ourselves, one of the signs of true
repentance; 2 Cor. vii. 11; and his indignation against sin in general,
and against his former life in particular, was manifested by his smiting
upon the breast, even as Ephraim’s smiting upon the thigh was a sign and
token of his: “Surely (says he), after that I was turned, I repented: and
after that I was instructed, I smote upon my thigh: I was ashamed, yea,
even confounded, because I did bear the reproach of my youth;” Jer. xxxi.
19. Man, when he vehemently dislikes a thing, is very apt to shew a
dislike to that thing by this or another outward gesture; as in snuffing
or snorting at it, or in deriding; or, as some say, in blowing of their
noses at it; Ezek. viii. 17; Mal. i. 13. But the Publican here chooseth
rather to use this most solemn posture; for smiting upon the breast seems
to imply a more serious, solemn, grave way or manner of dislike, than any
of those last mentioned do.
3. Smiting upon the breast seems to intimate a quarrel with the heart,
for beguiling, deluding, flattering, seducing, and enticing of him to
sin; for as conviction for sin begets in man (I mean if it be thorough) a
sense of the sore and plague of the heart, so repentance (if it be right)
begets in man an outcry against the heart; forasmuch as by that light, by
which repentance takes occasion, the sinner is made to see that the heart
is the fountain and well-spring of sin. “For from within, out of the
heart of men, proceed evil thoughts, adulteries, covetousness,” &c.; Mark
vii. 21–23. And hence it is that commonly young converts do complain so
of their hearts, calling them wicked, treacherous, deceitful, desperate
ones.
Indeed, one difference between true and false repentance lieth in this.
The man that truly repents crieth out of his heart; but the other, as
Eve, upon the serpent, or something else. And that the Publican
perceived his heart to be naught, I conclude, by his smiting upon his
breast.
4. Smiting upon the breast seems to intimate one apprehensive of some
new, sudden, strange, and amazing thing; as when a man sees some strange
sight in the air, or heareth some sudden or dismal sound in the clouds;
why, as he is struck into a deep damp in his mind, so it is a wonder if
he can keep or hold back from smiting upon his breast.
Now, oftentimes a sight of God and sense of sin comes to the sinner like
a flash of lightning (not for short continuance, but) for suddeness, and
so for surprisal; so that the sinner is struck, taken and captivated to
his own amazement, with what so unexpectedly is come upon him. It is
said of Paul at his conversion, that when conviction of his bad life took
fast hold of his conscience, he trembled, and was astonished (Acts ix.
6); and although we read not of any particular circumstance of his
behaviour under his conviction outwardly, yet it is almost impossible but
he must have had some, and those of the most solid sort. For there is
such a sympathy betwixt the soul and the body, that the one cannot be in
distress or comfort, but the other must partake of and also signify the
same. If it be comfort, then it is shewn by leaping, skipping,
cheerfulness of the countenance, or some other outward gesture. If it be
sorrow or heaviness of spirit, then that is shewed by the body, in
weeping, sighing, groaning, shaking of the head, a louring countenance,
stamping, smiting upon the thigh or breast, as here the Publican did.
We must not, therefore, look upon these outward actions or gestures of
the Publican to be empty, insignificant things; but to be such, that in
truth did express and shew the temper, frame, and complexion of his soul.
For Christ, the wisdom of God, hath mentioned them to that very end, that
in and by them might be held forth, and that men might see as in a glass,
the very emblem of a converted and truly penitent sinner. He “smote upon
his breast.”
5. Smiting upon the breast is sometimes to signify a mixture of
distrust, joined with hope. And, indeed, in young converts, hope and
distrust, or a degree of despair, do work and answer one another, as doth
the noise of the balance of the watch in the pocket. Life and death is
always the motion of the mind then, and this noise continues until faith
is stronger grown, and until the soul is better acquainted with the
methods and ways of God with a sinner. Yea, were but a carnal man in a
convert’s heart, and could see, he could discern these two, to wit, hope
and fear, to have continual motion in the soul; wrestling and opposing
one another, as doth light and darkness in striving for the victory.
And hence it is that you find such people so fickle and uncertain in
their spirits; now on the mount, then in the valleys; now in the
sunshine, then in the shade: now warm, then frozen; now bonny and blithe,
then in a moment pensive and sad, as thinking of a portion nowhere but in
hell. This will cause smiting on the breast; nor can I imagine that the
Publican was as yet farther than thus far in the Christian’s progress.
6. Smiting upon the breast seems to intimate, that the party so doing is
very apprehensive of some great loss that he has sustained, either by
negligence, carelessness, foolishness, or the like. And this is the way
in which men do lose their souls. Now, to lose a thing, a great thing,
the only choice thing that a man has, negligently, carelessly, foolishly,
or the like, why, it puts aggravations into the thoughts of the loss that
the man has sustained, and aggravations into the thoughts of them go out
of the soul, and come in upon a sudden, even as the bailiff or the king’s
serjeant-at-arms, and at every appearance of them, makes the soul start;
and starting, it smites upon the breast.
I might multiply particulars; but to be brief, we have before us a
sensible soul, a sorrowful soul, a penitent soul; one that prays indeed,
that prays sensibly, affectionately, effectually; one that sees his loss,
that fears and trembles before God in consideration of it, and one that
knows no way but the right way, to secure himself from perishing, to wit,
by having humble and hearty recourse to the God of heaven for mercy.
I should now come to speak something by way of use and application: but
before I do that, I will briefly draw up, and present you with a few
conclusions that in my judgment do naturally flow from the text;
therefore in this place I will read over the text again.
“Two men went up into the temple to pray; the one a Pharisee, 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. And the Publican standing afar off would not lift up so
much as his eyes unto heaven, but smote upon his breast, saying, God be
merciful to me a sinner.”
From these words I gather these several conclusions, with these
inferences.
1. It doth not always follow, that they that pray do know God, or love
him, or trust in him. This conclusion is evident by the Pharisee in the
text; he prayed, but he knew not God, he loved not God, he trusted not in
God; that is, he knew him not in his Son, nor loved, nor trusted in him.
He was, though a praying man, far off from this.
Whence it may be inferred, that those that pray not at all cannot be
good, cannot know, love, or trust in God. For if the star, though it
shine, is not the sun, then surely a clod of dirt cannot be the sun.
Why, a praying man doth as far outstrip a non-praying man as a star
outstrips a clod of earth. A non-praying man lives like a beast. “The
ox knows his owner, and the ass his master’s crib; but this man doth not
know, but this man doth not consider;” Isa. i. 3. The prayerless man is
therefore of no religion, except he be an Atheist, or an Epicurean.
Therefore the non-praying man is numbered among the heathens, and among
those that know not God, and is appointed and designed by the sentence of
the word to the fearful wrath of God; Psal. lxxix. 6; Jer. x. 25.
2. A second conclusion is, That the man that prays, if in his prayer he
pleads for acceptance, either in whole or in part, for his own good
deeds, is in a miserable state. This also is gathered from the Pharisee
here; he prayed, but in this prayer he pleaded his own good deeds for
acceptance, that is, of his person, and therefore went down to his house
unjustified. And he is in this condition that doth thus. The conclusion
is true, forasmuch as the Pharisee mentioned in the parable is not so
spoken of for the sake of that sect of men, but to caution, forewarn, and
bid all men take heed, that they by doing as he, procure not their
rejection of God, and be sent away from his presence unjustified. I do
therefore infer from hence, that if he that pleadeth his own good doing
for personal acceptance with God be thus miserable, then he that teacheth
men so to do is much more miserable.
We always conclude, that a ring-leader in an evil way is more
blame-worthy than those that are led of him. This falls hard upon the
leading Socinians and others, who teach that men’s works make their
persons accepted of God.
True, they say, through Christ; but that is brought in merely to delude
the simple with, and is an horrible lie; for we read not in all the word
of God as to personal justification in the sight of God from the curse
(and that is the question under consideration), that it must be by man’s
righteousness as made prevalent by Christ’s, but contrariwise, by his and
his only, without the deeds, works, or righteousness of the law, which is
our righteousness. Wherefore, I say, the teachers and leaders of this
doctrine have the greater sin.
3. A third conclusion is, They that use high and flaunting language in
prayer, their simplicity and godly sincerity is to be questioned as to
the doing of that duty sincerely. This still flows from our text; the
Pharisee greatly used this: for higher and more flaunting language can
hardly be found than in the Pharisee’s mouth; nor will ascribing to God
by the same mouth laud and praise help the business at all: for to be
sure, where the effect is base and rotten, the cause cannot be good.
The Pharisee would hold himself that he was not as other men, and then
gives thanks to God for this: but the conclusion was most vilely false,
and therefore the praise for it could not but be foolish, vain, and
frivolous. Whence I infer, that if to use such language in prayer is
dangerous, then to affect the use thereof is yet more dangerous. Prayer
must be made with humble hearts and sensible words, and of that we have
treated before; wherefore high, flaunting, swelling words of vanity,
become not a sinner’s mouth; no, not at any time; much less when he comes
to, and presents himself before God in that solemn duty of prayer. But,
I say, there are some that so affect the Pharisee’s mode, that they
cannot be well if in some sort or other they be not in the practice of
it, not knowing what they say, nor whereof they affirm; but these are
greatly addicted to hypocrisy and desire of vain-glory, especially if the
sound of their words be within the reach of other men’s ears.
4. A fourth conclusion is, That reformation and amendment, though good,
and before men, are nothing as to justification with God. This is
manifest by the condition of our Pharisee: he was a reformed man, a man
beyond others for personal righteousness, yet he went out of the temple
from God unjustified; his works came to nothing with God. Hence I infer,
that the man that hath nothing to commend him to God of his own, yet
stands as fair before God for justification, and so acceptance, as any
other man in the world.
5. A fifth conclusion is, It is the sensible sinner, the self-bemoaning
sinner, the self-judging sinner, the self-abhorring sinner, and the
self-condemning sinner, whose prayers prevail with God for mercy. Hence
I infer, that one reason why men make so many prayers, and prevail no
more with God is, because their prayers are rather the floatings of
Pharisaical fancies than the fruits of sound sense of sin, and sincere
desires of enjoying God in mercy, and in the fruits of the Holy Ghost.