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.