The Pharisee and the Publican - John Bunyan (best fiction novels to read .txt) 📗

When Elisha had taken the Syrian captives, some were for using severities towards them; but he said, “Set bread and water before them, that they may eat and drink and go to their master;” and they did so. And what follows? “So the bands of Syria came no more into the land of Israel,”—he conquered their malice with his compassion.

And it is the love of Christ that constraineth to live to him; 2

Kings vi. 13-23; 2 Cor. v. 14.

Many other things might possibly be urged, but at present let these be sufficient.

The SECOND thing that we made mention of in the Publican’s prayer, was an imploring of help against this malady: “God be merciful to me a sinner.” In which petition I shall take notice of several things.

First, That a man’s help against sin doth not so absolutely lie in his personal conquest as in the pardon of them. I suppose a conquest, though there can indeed by man be none so long as he liveth in this world, I mean, a complete conquest and annihilation of sin.

The Publican, and so every graciously awakened sinner, is doubtless for the subduing of sin; but yet he looketh that the chief help against it doth lie in the pardon of it. Suppose a man should stab his neighbour with his knife, and afterwards burn his knife to nothing in the fire, would this give him help against his murder?

No, verily, nothwithstanding this, his neck is obnoxious to the halter, yea, and his soul to hellfire. But a pardon gives him absolute help: It is God that justifies; who shall condemn? Rom.

viii. Suppose a man should live many days in rebellion against God, and after that leave off to live any longer so rebelliously, would this help him against the guilt which he had contracted before? No, verily; without remission there is no help, but the rebel is undone.

Wherefore the first blessedness, yea, and that without which all other things cannot make one blessed, it lies in pardon. “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord will not impute sin;” Psalm xxxii.; Rom.

iv.

Suppose a man greatly sanctified and made holy; I say, suppose it: yet if the sins before committed by him be not pardoned, he cannot be a blessed man.

Yet again, suppose a man should be caught up to heaven, not having his sins pardoned; heaven itself cannot make him a blessed man. I suppose these things—not that they can be—to illustrate my matter.

There can be no blessedness upon any man who yet remaineth unforgiven. You see therefore here, that there was much of the wisdom of the Holy Ghost in this prayer of the Publican. He was directed the right, the only, the next way to shelter, where blessedness begins, even to mercy for the pardon of his sins. Alas!

what would it advantage a traitor to be taken up into the king’s coach, to be clothed with the king’s royal robe, to have put upon his finger the king’s gold ring, and to be made to wear, for the present, a chain of gold about his neck, if after all this the king should say unto him, But I will not pardon thy rebellion; thou shalt die for thy treason? Pardon, then, to him that loves life, is better, and more to be preferred and sought after, than all other things; yea, it is the highest wisdom in any sinner to seek after that first.

This therefore confuteth the blindness of some, and the hypocrisy of others. Some are so silly and so blind as quite to forget and look over the pardon of sin, and to lay their happiness in some external amendments, when, alas! poor wretches as they are, they abide under the wrath of God. Or if they be not quite so foolish as utterly to forget the forgiveness of sin, yet they think of it but in the second place; they are for setting of sanctification before justification, and so seek to confound the order of God; and that which is worse unto them, they by so doing do what they can to keep themselves indeed from being sharers in that great blessing of forgiveness of sins by grace.

But the Publican here was guided by the wisdom of heaven. He comes into the temple, he confesseth himself a sinner, and forthwith, without any delay, before he removeth his foot from where he stands, craves help of pardon; for he knew that all other things, if he remained in guilt, would not help him against that damnation that belonged to a vile and unforgiven sinner.

This also confuteth the hypocrites, such as is our Pharisee here in the text, that glory in nothing so much as that they are not as other men, not unjust, no adulterer, no extortioner, nor even as this Publican; and thus miss of the forgiveness of sin; and if they have missed of the beginning good, they shall never, as so standing, receive the second or the third. Justification, sanctification, glorification, they are the three things, but the order of God must not be perverted. Justification must be first, because that comes to man while he is ungodly and a sinner.

Justification cannot be where God has not passed a pardon. A pardon, then, is the first thing to be looked after by the sinner. This the Pharisee did not; therefore he went down to his house unjustified; he set the stumbling-block of his iniquity before his face when he went to inquire of the Lord; and as he neglected, slighted, scorned, because he thought that he had no need of pardon, therefore it was given to the poor, needy, and miserable Publican, and he went away with the blessing.

Publicans, since this is so weighty a point, let me exhort you that you do not forget this prayer of your wise and elder brother, to wit, the Publican that went up into the temple to pray. I say, forget it not, neither suffer any vain-glorious or self-conceited hypocrites with argument to allure you with their silly and deceitful tongues from this wholesome doctrine. Remember that you are sinners as abominable as the Publican, wherefore do you, as you have him for your pattern, go to God, confess, in all simple, honest, and self-abasing, your numerous and abominable sins; and be sure that in the very next place you forget not to ask for pardon, saying, “God be merciful to me a sinner.” And remember that none but God can help you against, nor keep you from, the damnation and misery that comes by sin.

Secondly, As the Publican imploreth help, so notwithstanding the sentence of the law that is gone out against him, he saith to God, Be merciful to me: and also in that he concludes himself a sinner. I say, he justifieth, he approveth of the sentence of the law, that was now gone out against him, and by which he now stood condemned in his own conscience before the tribunal of God’s justice. He saith not as the hypocrite, Because I am innocent, surely his anger shall turn from me; or, What have we spoken so much against thee? No, he is none of these murmurs or complainers, but fairly falls before the law, witnesses, judge, and jury, and consenteth to the verdict, sentence, and testimony of each of them; Jer. ii. 36; Mal. ii. 13.

To illustrate this a little, suppose a malefactor should be arraigned before a judge, and that after the witnesses, jury, and judge, have all condemned him to death for his fact, the judge again should ask, him what he can say for himself why sentence of death should not pass upon him? Now, if he saith, Nothing, but good my lord, mercy; he confesseth the indictment, approveth of the verdict of the jury, and consenteth to the judgment of the judge.

The Publican therefore in crying, Mercy, justifieth the sentence of the law that was gone out against his sins. He wrangleth not with the law, saying, that was too severe; though many men do thus, saying, “God forbid; for then woe be to us.” He wrangleth not with the witness, which was his own conscience; though some will buffet, smite, and stop its mouth, or command it to be silent. He wrangleth not with the jury, which were the prophets and apostles; though some men cannot abide to hear all that they say. He wrangleth not with the judge, nor sheweth himself irreverently before him; but in all humble gestures that could bespeak him acquiescing with the sentence, he flieth to mercy for relief.

Nor is this alone the way of the Publican; but of other godly men before his time. When David was condemned, he justified the sentence and the judge, out of whose mouth it proceeded, and so fled for succour to the mercy of God; Psalm li. When Shemaiah the prophet pronounced God’s judgments against the princes of Judah for their sin, they said, “The Lord is righteous.” When the church in the Lamentations had reckoned up several of her grievous afflictions wherewith she had been chastised, she, instead of complaining, doth justify the Lord, and approve of the sentence that was passed upon her, saying, “The Lord is righteous; for I have rebelled against his commandment.” So Daniel, after he had enumerated the evils that befel the church in his day, addeth, “Therefore hath the Lord brought it upon us; for the Lord our God is righteous in all his works which he doth: for we obeyed not his voice;” 2 Chron. xii. 6, Lam. i. 18; Dan. ix. 14.

And this is the case with our Publican. He has transgressed a law that is holy, just, and good: the witness that accuseth him of this is God and his conscience; he is also cast by the verdict of holy men; and all this he knows, and implicitly confesses, even in that he directs his prayer unto his judge for pardon. And it is one of the excellentest sights in the world, to see or understand a sinner thus honestly receiving the sentence of the law that is gone out against him; to see and hear a Publican thus to justify God. And this God would have men do for these reasons.

1. That it might be conspicuous to all that the Publican has need of mercy. This is for the glory of the justice of God, because it vindicates it in its goings out against the Publican. God loveth to do things in justice and righteousness, when he goeth out against men, though it be but such a going out against them as only tendeth to their conviction and conversion. When he dealt with our father Abraham in this matter, he called him to his foot, as here he doth the Publican. And, sinner, if God counts thee worthy to inherit the throne of glory, he will bring thee hither. But, 2. The Publican, by the power of conviction, stoops to, and falleth under, the righteous sentence gone forth against him, that it might be also manifest, that what afterward he shall receive is of the mere grace and sovereign goodness of God. And indeed there is no way that doth more naturally tend to make this manifest than this. For thus; there is a man proceeded against for life by the law, and the sentence of death is, in conclusion, most justly and righteously passed upon him by the judge. Suppose now, that after this, this man lives, and is exalted to honour, enjoys great things, and is put into place of trust and power, and that by him that he has offended, even by him that did pass the sentence upon