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

But the Publican—no—he would not do this; he would not lift up so much as his eyes to heaven. As who should say, O Lord, I have been against thee a traitor and a rebel, and like a traitor and a rebel before thee will I stand. I will bear my shame before thee in the presence of the holy angels; yea, I will prevent thy judging of me by judging myself in thy sight, and will stand as condemned before thee before thou passest sentence upon me.

This is now for a sinner to go to the end of things. For what is God’s design in the work of conviction for sin, and in his awakening of the conscience about it? What is his end, I say, but to make the sinner sensible of what he hath done, and that he might unfeignedly judge himself for the same. Now this our Publican doth; his will therefore is now subjected to the word of God, and he justifies him in all his ways and works towards him. Blessed be God for any experience of these things.

“He would not lift up so much as his eyes to heaven.” He knew by his deeds and deservings that he had no portion there; nor would he divert his mind from the remembering, and from being affected with the evil of his ways.

Some men, when they are under the guilt and conviction of their evil life, will do what they can to look any way, and that on purpose to divert their minds, and to call them off from thinking on what they have done; and by their thus doing, they bring many evils more upon their souls; for this is a kind of striving with God, and a shewing a dislike to his ways. Would not you think, if when you are shewing your son or your servant his faults, if he should do what he could to divert and take off his mind from what you are saying, that he striveth against you, and sheweth dislike of your doings? What else mean the complaints of masters and of fathers in this matter? “I have a servant, I have a son, that doth contrary to my will.” “O but why do you not chide them for it?” The answer is, “So I do; but they do not regard my words; they do what they can, even while I am speaking, to divert their minds from my words and counsels.” Why, all men will cry out, “This is base; this is worthy of great rebuke; such a son, such a servant, deserveth to be shut out of doors, and so made to learn better breeding by want and hardship.”

But the Publican would not divert his mind from what at present God was about to make him sensible of, no, not by a look on the choicest object; he would not lift up so much as his eyes to heaven. They are but bad scholars whose eyes, when their master is teaching of them, are wandering off their books.

God saith unto men, when he is teaching them to know the evil of their ways, as the angel said to the prophet when he came to shew him the pattern of the temple, “Son of man,” says he, “behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither;” Ezek. xl. 4. So to the intent that God might shew to the Publican the evil of his ways, therefore was he brought under the power of convictions, and the terrors of the law; and he also, like a good learner, gave good heed unto that lesson that now he was learning of God; for he would not lift up so much as his eyes to heaven.

Looking downwards doth ofttimes bespeak men very ponderous and deep in their cogitations; also that the matter about which in their minds they are now concerned hath taken great hold of their spirits. The Publican hath now new things, great things, and long-lived things, to concern himself about: his sins, the curse, with death, and hell, began now to stare him in the face: wherefore it was no time now to let his heart, or his eyes, or his cogitations, wander, but to be fixed, and to be vehemently applying of himself (as a sinner) to the God of heaven for mercy.

Few know the weight of sin. When the guilt thereof takes hold of the conscience, it commands homewards all the faculties of the soul. No man can go out or off now: now he is wind-bound, or, as Paul says, “caught:” now he is made to possess bitter days, bitter nights, bitter hours, bitter thoughts; nor can he shift them, for his sin is ever before him. As David said, “For I acknowledge my transgressions: and my sin is ever before me,”—in my eye, and sticketh fast in every one of my thoughts; Psalm li. 3.

“He would not lift up so much as his eyes to heaven, but smote upon his breast.” This was the third and last of his gestures; he “Smote upon his breast,” to wit, with his hand, or with his fist. I read of several gestures with the hand and foot, according to the working and passions of the mind. It is said, “Balak smote his hands together,”

being angry because that Balaam had blessed and not cursed for him the children of Israel.

God says also, that he had smitten his hands together at the sins of the children of Israel. God also bids the prophet stamp with his feet, and smite with his hand upon his thigh (Num. xxiv. 10; Ezek.

xxii. 13; vi. 11; xxi. 12), upon sundry occasions, and at several enormities; but the Publican here is said to smite upon his breast.

And,

1. Smiting upon the breast betokeneth sorrow for something done.

This is an experiment common among men; and indeed, therefore (as I take it), doth our Lord Jesus put him under this gesture in the act and exercise of his repentance, because it is that which doth most lively set it forth.

Suppose a man comes to great damage for some folly that he has wrought, and he be made sorrowful for (being and) doing such folly, there is nothing more common than for such a man (if he may) to walk to and fro in the room where he is, with head hung down, fetching ever and anon a bitter sigh, and smiting himself upon the breast in his dejected condition: “But smote upon his breast, saying, God be merciful to me a sinner.”

2. Smiting upon the breast is sometimes a token of indignation and abhorrence of something thought upon. I read in Luke, that when Christ was crucified, those spectators that stood to behold the barbarous usage that he endured at the hands of his enemies, smote their breasts and returned. “And all the people (says Luke) that came together to that sight, beholding the things which were done, smote their breasts and returned;” Luke xxiii. 48. Smote their breasts; that is, in token of indignation against, and abhorrence of, the cruelty that was used to the Son of God.

Here also we have our Publican smiting upon his breast in token of 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