(2.) It is not faith, only to talk of him with the mouth, but as I said before, to believe the same by the operation of the Spirit in our hearts. If this be faith, (sayest thou) to profess him born, dead, risen and ascended without, then is there any unbeliever in England? [I reply] All that profess this do not truly believe it; for to profess in word alone, and believe in heart, are two things. Secondly, If to profess this were the Faith, yet for the Quakers will not profess him ascended without, neither making intercession without, but contrarywise strike at this doctrine.
Query 8. "Whether hath that man faith in Christ that is not changed in the nature, and is not the liar and slanderer an unbeliever, and of the cursed nature, yea or no?"
Answ. He that hath faith in Christ is a new creature: and the liar and slanderer is and unbeliever: and if he live and die in that condition, his state is very sad, though if he turn quickly, or else look to yourselves, for you are the men, as is clear by your discourse.
Query 9. "Whether [doth] and [man] receive Christ, who receives him no into him? if not, show how Christ can be received, and whether many professes him not which never received him."
Answ. Christ as he is Man, as he was a sacrifice for sin, cannot be received really and personally into any, but yet, he that doth indeed receive the gospel, and believe that he was a sacrifice upon the cross for his sins, doth and hath also received his Spirit into him, which giveth him the comfort of these things (John 14:26). And there are very many that profess him, that at the day of judgment will fall short of eternal life, notwithstanding all their profession; for as I said before; it is not the professor, but the sound believer that shall be saved by him. But let the reader mark, how thou condemnest thy own doctrine by this query, for thou grantest many profess Christ that never receive him. How then hath every man Christ, or the light of Christ within him? If it be within him, either he must receive it, or snatch it by force against the will of another, however the scripture saith, what is it that thou hast not received; (yet all men have not received that) (Jude 19).
Query 10. "Whether to preach for hire, for gifts and rewards, and to divine for money, and to make merchandise of the people for so much a year for preaching to them, be not true marks and signs of false prophets? or can any give truer signs of false prophets than Isaiah and Micah give, yea or nay?"
Answ. There are a company of dumb dogs that are crept into the nation, that love give ye, and desire to bear rule by their means; and they are every one for his gain from their quarter. there are a company of wolves crept out also, having wrapped themselves about with sheep's clothing, and these are both alike abominable to the Lord. Neither can a man give a more right description of a false prophet, than the prophets and Christ with his apostles did give, therefore examine yourselves.
Query 11. "Whether must not the devil be chained before Christ reign, and what is that which chains him, and whether art thou come to one of the days of the thousand years, yea, or no?"
Answ. Christ hath two several times wherein Satan must be bound by him, one is at the conversion of sinners, the other when he shall come the second time, and personally appear, and reign, in the world to come. Again, "Whether I am come to one of the days of the thousand years?" [I reply] No, because he that doth reign with Christ one of these days, shall live and reign with Christ a thousand years (Rev 2:4). But there is never a believer in the world, that doth, or in any likelihood shall live half so long, before they die or be changed at the coming of the Man Christ Jesus.
Query 12. "Whether dost thou know any Christ, preach or profess any Christ who hath not lightened every man that comes into the world with the light of life, or of condemnation; and is he not a deceiver that exhorts people for salvation to any other thing than the light of Christ, yea, or no? And how hath Christ lightened every man if not within him?"
Answ. That Christ I preach, is the Christ of God, who as he is God hath enlightened every man that comes into the world with conscience, and the law, which is the light of condemnation, but not of life; For the law is the ministration of condemnation (2Cor 3:7,8). And all men have the law and conscience: but these will not save them. Again, there are some that do indeed enjoy the light of life. And whereas thou askest, is not he a deceiver, that exhorts people to anything else than the light of Christ? Answ. He that telleth any man that the ministration of condemnation will save him, which is the law, he is a liar, and a deceiver: but he that exhorts people to lay hold on what the Man Christ Jesus hath done in his own person for sinners, and presseth souls to venture upon that for salvation, preacheth the truth. Christ hath given to every one the law, and conscience within him: yet these are not able to save him, but let him follow the righteousness of the law never so much, yet if he be not directed of God to fly to Jesus the son of Mary, and to what he hath done in his own person for them he shall never be saved (Acts 4:12).
Friend, Thus have I with all plainness of speech answered thy queries, and I fear not at all, but I have spoken the truth as it is in Jesus. And as for committing them to the judgment of others, as thou wouldst have me; let others say what they will, I am sure I have spoken the truth of God; and I make no question but at the second coming of my Lord Jesus from heaven to judge the world, these things I shall not be ashamed of; neither am I now; but am ready, if God shall give me life, to speak the same things to any man, face to face; and I desire thee, and all, even as many as shall read or hear this treatise, to consider, and look to themselves, lest they sin against God so much in their lifetime by rejecting these truths, that it shall never be forgiven them to all eternity, though they repent them of their rejecting the same. There is one thing more to which I shall speak a few words, and that is to a few words written at the end of thy book, which is called the postscript, wherein is several charges against myself and some others, which I shall speak somewhat to.
The first is against John Burton, thus: John Burton said in a discourse with some friends, that Christ had two bodies, and one of them is out of the sight of the saints. My brother Burton being absent, I shall answer for him concerning the charge laid against him. And therefore, that Christ, who is and was before the world began, God equal with his Father, did in the fulness of time take upon him a body from the Virgin Mary, which was so prepared by God his Father, it is evident in scripture; and in it after he had lived a while in the world, he did hang on the cross, was taken down thence again, and laid in Joseph's sepulchre, was raise again, and ascended away from his disciples therewith into glory (Acts 1:3,9-11).
Again he hath another body, and that is his church (Eph 1:23). Now that he is out of the sight of his saints in one of the bodies; namely, that which did hang on the cross, it is also evident (1Tim 4), where Paul speaking of the very Jesus, who did bear a faithful witness before Pontius Pilate, saith in verse 16 "Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see." That is, not with their mortal eyes, in that glory as yet. If you say still, notwithstanding this, that Christ as he was before the world began, hath but one body, and that to be his church. I ask you what that was that was taken down from the cross, and laid into Joseph's sepulchre (Luke 23:53).
The second charge is against myself, and is this; John Bunyan said, Christ's second coming is not his coming in Spirit, for his coming in Spirit is no coming.
The former part of the words, namely, Christ's second coming is not his coming in the Spirit, those I own. But the Spirit is no coming, is a lie, made of me by the Author, Edward Borrough.
The former words were spoken at a meeting in Bedford, some Quakers being present contradicting and blaspheming: And now they could not be content with that; but they must make up all with a lie, and publish it in print. A Quaker there and I had some discourse concerning Christ's second coming, and he would affirm, that his coming in Spirit, was his second coming spoken of in scripture. Then I asked him which was his first coming? He answered, when he was born of the Virgin, and took flesh upon him from her. Then said I, shall easily prove, that his coming in the Spirit is not his second coming, for I will prove that his coming in the Spirit was before that which the scripture and you also do call his first coming; and proved it by that plain scripture, where Peter speaking of the prophets, saith, "searching what, or what manner of time the Spirit of Christ which was in them (the prophets) did signify, when it testified before-hand the sufferings of Christ, and the glory that should follow" (1Peter 1:11 and 3:19), where speaking of Christ's being put to death in the flesh, but quickened in the Spirit. "by which Spirit also he went and preached unto the spirits (now) in prison;" but when was this, only "when once the longsuffering of God waited in the days of Noah" (verse 20). Which was long before the first coming of Christ, so called in scripture, for that was, as I said, when he took a body from the Virgin Mary.
But is seems clearly by these words that you do look for no other coming but his coming in Spirit. O! how suddenly and unexpected of you, will the Son of Man break down from heaven, with all his mighty angels in flaming fire, and call you, together with all nations to judgment. And though now peradventure you are ready to slight the personal appearing of the Lord Jesus Christ, that Man to judgment, only looking for a judgment within, yet you will I am certain, very suddenly be made to pass under another judgment, which will be more exceeding great than any judgment you shall have here, and more terrible. As for the latter part of the charge, which is a very lie; though I shall not trouble myself to lay it to your charge (you have so manifestly declared yourselves already what you are) yet I beseech you, that hereafter you would not be so read to receive lies from others, and publish them to the view of the world, least you appear to all men (as you do to some) to be such as are of an accusing lying spirit.
But farther, That Christ's coming in the Spirit is not his second coming, it is evident; partly, in that the coming of Christ in Spirit, was before that called in scripture, his first coming. Secondly, he that comes the second time is he that came the first time. Now he that came the first time was very God and very Man, and not a Spirit only; for handle me, saith he, a Spirit hath not flesh and bones, as you see me have (Luke 24:39). Now this same Jesus that was very God and very Man, so born of Mary, saith, "I go and prepare a place for you; and I (the very same as also Acts 1:10,11), will come again, and receive you unto myself; that where I am, there ye may be also" (John 14:3). Here I might spend many word, but it needs not; the whole current of scriptures do confirm this thing; and therefore I shall forbear, and content myself with this. He that will be filthy let him be filthy, for the day is at hand.
The Third Charge is also against me, saying, "I said there was nothing in me, nor any man to be taken notice of."
Though in some sense I do not deny these words, yet I know, and am sure, that directly in this form of words, I did never lay them down, but I pass that. Now in this sense I do not deny them, there was nothing in me, as I was in my unregenerate estate; nor in any man else in the same estate, that is worthy to be taken notice of for justification. Because every unregenerate man is without Christ, before he be converted (Eph 2:12). Wherefore remember, that ye being Gentiles in the flesh (unconverted) that at that time ye were without Christ. Now a man that is without Christ, and hath not his Spirit in him, as some, yea, most men are (Jude 19). What is there in that man, that is worth the taking notice of to justify him.
Also converted Paul saith, "I know that in me, (that is, in my flesh,) dwelleth no good thing" (Rom 7:18).
As for others that are charged with things, because their names are not also mentioned, I shall pass them by; only thus much I shall say further to the last charge. that there is nothing in any man by nature, before he be converted, that is worth the taking notice of, as to seek justification thereby. And that that light which every man hath, being at the best but conscience, nature, or the law, let a man take notice of it, follow it, obey it never so much, it is not able to justify the soul: For if righteousness come by the law, then Christ is dead in vain. And as I said before, every man hath not Christ to take notice of, though every man hath conscience, or the light of nature in him, which is also able to convince of sins against the law of God, yet is not able to deliver from that curse pronounced by the Lord, against them that disobey the law. Nay the law itself is not able to save them that do follow it, being too weak for such a thing. And indeed god did not give it to that end, that saints should have life by it. No (compare Gal 2:21 with Rev 5:20), you may clearly see why God gave the law, namely, that sins or offences might abound. But how? By discovering sin by its workings. Now then you that follow the law, and seek life by it, this is all you are like to have of it: You shall see your transgression against it, made known to you by it (Rev 3:20), and an horrible curse pronounced against you, because you cannot give a complete continual obedience to every tittle of it.
And now friend to thee, who hast taken in hand to answer my queries laid down in the end of my book; I say, thou hast only wrangled and quarrelled at them; but hast not given on plain and right answer to any one of them. Therefor I shall leave them still to be answered by you, or others of your spirit. You will find them at the end of the foregoing discourse: And I beseech you to answer them in all plainness of heart, and with as moderate a spirit as you may. It is like there may be some addition to them: But as I have dealt plainly and sincerely with yours, so do you deal uprightly and plainly with mine, for the satisfaction of those who shall read them. And here I shall draw towards a conclusion, only speak some words to those who unawares to themselves may be carried away with the doctrines of the Quakers: And I shall be brief in speaking to it. The way that I shall take, shall be very plain to be understood; for I shall not lay down any doubtful sentence in my speech to them, nor others. First, I shall shew you that the doctrine of the Quakers is an error, and how. Second, Who they are that are carried away with it, and why. Third, The way Satan takes to make this delusion, or filthy doctrine to take place in the soul.
First, That the doctrine of the Quakers is false, or an error, I shall shew,
1. By discovering the doctrine itself. Now the doctrine of the Quakers is plainly this; namely, that every man that comes into the world, hath the Spirit of Christ in him. Now that his is an error is clear, because the word of God saith plainly, that some are "sensual, having not the Spirit" (Jude 19). And again, the unregenerate man, in the time of his unregenerate state, is without Christ (Eph 2:12).
2. He that will but observe the motions of that light which very man hath within him (say they) so as to obey and close in with it to follow it, shall undoubtedly be saved from the wrath to come. Now this is clearly a gross error; for first, If all men have not Christ, as they have not, then is it not an error to press men to seek for life, by following that which is not able to give life. Yet this they do, who labour to persuade men, yea, the souls of men, that it is no less than the very Spirit of Christ in every man, that doth convince of sin, when the scriptures say plainly "the law" (Rom 3:14), "Conscience" (Rom 2:15), and nature itself (Rom 2:14; 1Cor 11:14), will and doth convince of sin, yet none of these is the Spirit of Christ. And the great argument that they bring to prove that it is the Spirit of Christ, is, because the Spirit doth also convince of sin. Now what a poor argument is this, to say, That because the Spirit of Christ doth convince of sin, therefore whatsoever doth convince of sin, must needs be the Spirit of Christ. As much as to say, because the saints are called "the light of the word" (Matt 5:14). Therefore the saints are the Saviour of the world, seeing Christ also doth call himself the light of the world (John 8:12), or because the moon hath, or is light, therefore the moon is the sun. This is but sophistical arguing, and doth beget most damnable errors and heresies in the world; but his is the way that they take, to entangle poor souls with their sad and erroneous doctrine, see page 22 of his book, lines 12 and 13. They say, that it must be Christ within them, that must within them work out justification for them; when it is evident from the whole current of scripture, that the Son of Mary was delivered to be crucified for our offences, and his resurrection, through faith in it, is our justification; as all along, through grace, I have declared and cleared. And the work that the Spirit doth in point of justification, is, to shew us what the Son of Mary hath done an suffered in his own body on the tree, and is now doing in the presence of his Father, in the highest heaven.
And to help us to apply this to our souls by faith now, for a preservative against these and the like delusions, observe, (1.) As I said before, all have not the spirit of Christ (Jude 19; Eph 2:12). (2.) That the law, with all our obedience to it, is not able to save, or justify any poor soul (Rom 3:20). For by the works of the law shall no flesh living be justified, though it gives the knowledge of sin. (3.) That there is none other way to be justified in the sight of God, but by laying hold of what the Son of Mary (Jesus) did do and suffer in his own person, when he was in the world. For it is by him (and what he hath done in his own person by himself (Heb 1:3)), that any man is justified from his sins, and the wrath of God due to the same, by believing that his blood was shed for their sins; as it is written, "With his stripes we are healed" (Isa 3:5), as if their own blood had been shed for their won sins; and that his righteousness is theirs by imputation, as if they themselves had actually fulfilled all the law of God for their own justification (Rom 10:4).
Second, The second thing is, who are they that are carried away with this delusion, and why?
1. Not one of God's elect whom he foreknew, shall be utterly destroyed thereby; (I do not say they shall not be led away for a time; but they shall not be utterly destroyed) for they are kept by the mighty power of God through faith unto salvation. But they are such as are not indeed the elect of god, nor chosen in Christ before the world began. Though Hymeneus and Philetus fall away, and overthrow the faith of some, yet "the foundation of God stands sure, having this seal, The Lord knoweth them that are his" (2Tim 2:17-19).
2. They are such as in time past, for the generality of them were either but light, frothy professors, or else were shaken in their principles, and unstable therein, as saith the scriptures, They that are deceivers do beguile unstable souls. Or if they were such as were in appearance sober and serious in the account of others, it was wither from these convictions thy had from the law, or else from high notions they had of the gospel; which have both such influence at some time on the soul (though not savingly) that the soul will go very far in obedience to them; as for example, Herod who was an enemy to the truth, yet for a time had such heart-workings, being convinced by the preaching of John the Baptist, that he feared him, and observed him, and when he heard him, he did many things, and heard hem gladly (Mark 6:20).
Now the reason why such people are carried away with such heresies as these, or the like, is,
(1.) That as they were not of the elect of God, so God by suffering them to be carried away finally, may make it appear, that they were not of his elect. They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us. But they went out from us, that it might be made manifest (or that men might see) that they were not all of us (1John 2:19).
(2.) Because God will not have his church so disturbed always with such as are not of the truth. Now there are some men that have their time to walk with the church of God by permission, and these men are ever and anon ready to broach their errors, even while they are among the saints, to their trouble. Now God having a care of his church, hath a time to suffer the devil to run through the world with some erroneous doctrine or other, which when these men taste, being spirited beforehand for that purpose, do presently close in with the same, to the purifying of the church, and the manifestation of themselves. And thus every branch which the Lord's right hand hath not planted, shall and must have a time to be rooted up (Matt 15:13).
(3.) Because others that are of the right graffing in, may notwithstanding not presume but fear, lest they also fall through the same example of others who are already fallen, or may fall hereafter (Heb 4:1,2,11).
(4.) Because others may see, that it is not by their own strength that they do stand, but freely by the grace of god, and his power and love towards them in the Lord Jesus Christ. God hath chosen some before the foundation of the world. Now to manifest this, though they are even as bad as the worst by nature, yet I say, because God will shew his power and his love, he doth preserve some to eternal life, though others fall into eternal damnation. Of all that thou hast given me, saith Christ, have I lost none but the son of perdition, that the scripture might be fulfilled (John 17:12). Many other reasons might be given why theses things must and shall be; but I rather choose to forbear. Only this much I have spoken, because I know it is my duty to speak a few words unto you, that you may either close in with the truth, or else the more clearly be left without excuse at the great day.
Third. The third and last thing, is the way that Satan takes to make those delusions take place in the soul.
Now the way whereby he makes these or any other delusions to take place in the soul, is, 1. to persuade the soul an enmity to any thing or person that shall declare the contrary.
1. They are given over to believe a lie; that is, to believe false doctrine to be the doctrine of God and of Christ. And that he might bring this to pass, he goeth about to change the names of things; and because the law, conscience, and nature itself can convince of sin, therefore he calleth them Christ, or the light of Christ; saying to a natural man, one that is not yet converted, "Mind the light within you." If they ask what light? say they, That which doth convince of sin. If they farther ask, why, what is that? They say, "It is the light of Christ, the light of life, or Christ within."
Now these things are nothing else but conscience, nature, or the law, for a natural man hath nothing else that dwelleth within him to convince him of sin; only these things have a new name put upon them. And poor creatures hearing the name Christ, being ignorant of the nature of Christ, do presently close in with these things, supposing, nay, verily believing that these are the Spirit of Christ. Which things being thus received, if at any time one come and oppose them, and tell them that it is an error that they have taken up, to think that that which is in an unregenerate man is the Spirit of Christ, and contrarywise telleth them plainly, that it is but their own conscience that doth convince them, or the law written in their hearts by nature. Nay, say they, it is the light of Christ in the conscience, when there is no scripture hath any such manner of expressions, only a fancy of their own, taken up without ground from the word.
2. But the soul being possessed with this doctrine, presently its heart riseth against anything that doth contradict it, and is filled with a secret enmity against it. Now the way that Satan takes to bring this about, is to persuade poor souls, that all these thoughts that do any wise contradict the principles received, is but a temptation of the devil. And if at any time there be the doctrine of Jesus held forth in truth, his death, burial, resurrection, ascension, and intercession; now without in the presence of his Father for sinners, and that there is salvation no where else but in the merits of the firstborn Mary, which is Jesus Christ, without the works of the law (Rom 3:28). Presently with envy they are enraged and cry, "Dost thou not know that every man hath a measure of the spirit given to him? Follow that, listen to that, turn thy mind to that, and walk in the light of that." When alas, there is no such thing as the Spirit of Christ in every man, as I said, and proved before at large; only the devil hath gotten this way to call conscience Christ, the law Christ; and hereby to entangle the soul with the name of a thing, without the thing itself.
But now the soul is set down in its principles, and he that doth any way confute that spirit, presently it falls a raging, and cries out, serpent, liar, wolf, dragon, devil, be silent with thy serpentine wisdom, and smoke of the bottomless pit. Now in this the devil is wonderfully cunning; for least he should indeed be discovered, he doth set the face hard against the truth, and counteth it such a deadly enemy, that he will not, cannot bear it; but lets fly against it all the hellish words and madness he can: And now he begins first to cry, avoid Satan. All which is only to harden him in whom he doth dwell, more and more against the truth. Now he doth also harden souls in delusions, by presenting the ugly and base conversations of a company of covetous wretches, who do profess themselves to be the ministers of the gospel, but are not; now poor creatures being shaking and doubtful what way to take, seeing the conversation of these men to be wicked, and the doctrine of these deluders covered with a seeming holiness; they presently embrace it, saying, surely these men are in the right way; they cry down the priests, whose lives we also see to be profane, they are very strict in their ways, and if such be not good men, who are? But yet that which is most taking is (through the corruption and pride that is naturally in the heart of man) these men propose such a way to salvation, as is in the compass of a man's own ability, even works of righteousness done by him, which is very agreeable to man's nature, which would willingly be saved, but would not be altogether beholden to god for it: and these works not being wrought by the priests or national ministers, but by the other, though in opposition to the righteousness of Christ, the Messias God-man, poor souls not only suck in these erroneous principles, but are hardened in them against the doctrine of God and his Son Jesus Christ, by their ungodly conversation; and thus dishonour the Son of God. But come brethren, let us be patient, stablish our hearts, wait but a while, and I doubt not but you will see that those who dishonour our Jesus shall soon be brought down, both Ranters, Quakers, priests, and people also, that shall continue in opposing him either in doctrine or practice; for our God hath said, "Ah! I will ease me of my adversaries."
Now, a few words more to those who do believe in Christ aright, and lay him for their foundation.
First, Bless God that you are not carried away with the delusions that are on foot in this generation. Secondly, See that you are labourers after a more experimental knowledge of our Lord Jesus Christ; fly more to his birth, death, blood, resurrection, ascension and intercession: and fetch refreshing for your souls more and more from him without, through the operation of his Spirit within; and though the fruits of the Spirit be excellent, and to be owned where they are found; yet have a care you take not away the glory of the blood of Christ shed on the cross without the gates of Jerusalem, and give it them; which you will do, if you do content yourselves, and satisfy your consciences with this; that you find the fruits of the Spirit within you, and do not go for peace and consolation of conscience to the blood of Jesus shed on the cross.
Therefore learn of the saints, or rather of the Spirit (Rev 5:9). who teacheth to sing this song, "Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood."
And as for you that cannot yet well endure to think you should be justified by the blood of the Son of Mary shed on the cross without the gate, I say to you, "Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him" (Psa 2:12).
FOOTNOTES:
1 Bunyan's epistle to "Some Gospel Truths Opened."
2 For the proof of this, read the good love of God to David, Peter, and others, which did most woefully sin again after they were converted.
3 Here is another of his false accusations of me.
4 See margin of the bible.—Ed.
5 There is nothing new under the sun. It appears from this that there was a tee-total movement in the time of the commonwealth. For the meaning of hatband, see editor's advertisement.—Ed.
6 "To famble," to falter, or stammer in speech: obsolete.—Ed. 4
***
A DISCOURSE UPON THE PHARISEE AND THE PUBLICAN
WHEREIN SEVERAL GREAT AND WEIGHTY THINGS ARE HANDLED: AS, THE NATURE OF PRAYER, AND OF OBEDIENCE TO THE LAW, WITH HOW FAR IT OBLIGES CHRISTIANS, AND WHEREIN IT CONSISTS.
WHEREIN IS ALSO SHEWED, THE EQUALLY DEPLORABLE CONDITION OF THE PHARISEE, OR HYPOCRITICAL AND SELF-RIGHTEOUS MAN; AND OF THE PUBLICAN, OR SINNER THAT LIVES IN SIN, AND IN OPEN VIOLATION OF THE DIVINE LAWS. TOGETHER WITH THE WAY AND METHOD OF GOD'S FREE GRACE IN PARDONING PENITENT SINNERS; PROVING THAT HE JUSTIFIES THEM BY IMPUTING CHRIST'S RIGHTEOUSNESS TO THEM.
BY JOHN BUNYAN, AUTHOR OF THE PILGRIM'S PROGRESS.
ADVERTISEMENT BY THE EDITOR.
This important treatise unvails, in few but telling words, the nature of prayer, about which mankind has made most awful mistakes. Multitudes conceive that the heart-searching God can be influenced and propitiated by eloquent words and forms of prayer; whilst the few, who are taught by the Holy Spirit, feel and know that the ardent desire, the aspirations, the fervent wishes of the mind, can alone be accepted by the Eternal; and even then only through the merits of the Redeemer.
The first edition appeared in 1635, and it soon became a very popular book. The use and application announced at the end do not appear to have been published, unless the author meant one of his later productions to answer that purpose. The twelfth edition has no date on the title page; to it is added Bunyan's last Sermon, and his dying sayings,—"Licensed, Sept. 10th, 1688"; but this announcement had been probably continued from some earlier edition. The number of cheap reprints of this little volume may account, in some measure, for the amazing errors which crept in and deformed the book; for with the exception of "Grace Abounding," "The Pilgrim," and "The Holy War," few books have been so carelessly and disgracefully printed. For more than a century Bunyan has been represented as saying, "How did God deal with sinners before his righteousness was actually in being." In fact, no reader can conceive the mutilated state in which this valuable treatise has been published, unless by actual comparison with those printed before the author's decease. Some considerable omissions, doubtless, arose from political causes. Bunyan died very shortly before the glorious revolution in 1688,—and in drawing a faithful portrait of a publican or tax gatherer, he supposed the country to be conquered by a foreign power. "Would it not be an insufferable thing? yea, did not that man deserve hanging ten times over, that should, being a Dutchman, fall in with a French invader, and farm at his hands, those cruel and grievous taxations, which he, in barbarous wise, should at his conquest lay upon them; and exact and force them to be paid with an over, and above of what is appointed." He goes on to argue, that if this would be a severe trial at the hand of a foreigner, how much more oppressive would it appear if exercised by a fellow countryman. "If these things are intolerable, what shall we think of such men as shall join to all this compliance with a foreign prince, to rob the church of God? yea, that shall become a man in power under them, to wring out of the hand of a brother, his estate; yea, his bread and livelihood." These paragraphs, and much more, were omitted, probably, from a fear of giving offence to the new government, and, until the present edition, they had not been restored. In Bunyan's time, severe and awful persecutions fell upon the church of God in England, and he must have felt the utmost compassion, mingled with deep abhorrence, for those emissaries of Satan, the Informers, who plundered mercilessly all who refused obedience to the order of common prayer. These men, aided by fanatic justices and clergymen, reduced many pious families to the severest sufferings, while thousands fled to the wilds of America for that refuge among men called savages, which was denied them by their much more savage countrymen. It is distressing to read the narrative, published in 1670, of those proceedings in Bedford, while Bunyan was an inmate in its jail. The porters, charged to assist in carrying off the people's goods, ran away, saying, that "they would be hanged, drawn, and quartered, before they would assist in that work"; two of them were sent to gaol for thus refusing to aid in this severe enforcement of impious laws. This populous town "was so thin of people that it looked more like a country village than a corporation; and the shops being generally shut down, it seemed like a place visited with the pest, where usually is written upon the door—Lord, have mercy upon us." When in the presence of the justice the officers took all his goods from Thomas Arthur, he appealed to the humane feelings of the magistrate on behalf of his children,—"Sir, shall my children starve," to which he replied, "yes, your children shall starve." All these bitter sufferings were inflicted for worshipping God according to the directions of his holy word. Can we wonder then that Bunyan uses hard words. He felt that state hierarchies were anti-christian; their fruit declared that those who supported them by such cruelties were aliens and enemies to the church of Christ.
As a theological treatise, this of the Pharisee and Publican is invaluable. It is clear and perfectly intelligible to every candid and prayerful inquirer. When our author is proving the impossibility of a sinner's recommending himself to the divine favour by any imperfect good works of his own, he draws a vivid picture. A lord invites his friends to a sumptuous banquet, the provision is bountiful and in rich abundance, when some of the guests take a few mouldy crusts out of their pockets and lay them on their plates, lest the prince had not provided a sufficient repast for his friends; "would it not be a high affront to, a great contempt of, and a distrust in, the goodness of the Lord." We are bound to produce good works as a fruit of faith—a proof of love to him that hath redeemed us, but not to recommend us to his favour. The picture of such a feast drawn by John Bunyan must make upon every reader a deep, a lasting, an indelible impression. How bitter and how true is the irony, when the Pharisee is represented as saying, "I came to thy feast out of civility, but for thy dainties I need them not, I have enough of my own; I thank thee for thy kindness, but I am not as those that stand in need of thy provisions, nor yet as this Publican." And how excellent is the reasoning and the Christian philosophy of that paragraph which was suppressed after Bunyan's death. The language is bold and striking, but it exhibits the unvarnished truth; an inward change of nature is the only cause of good and acceptable works—good or evil actions are but the evidences of our state by grace or by nature—they do not work that change or produce that state. It is a soul-humbling view of our state of death by sin, or of life by the righteousness and obedience of Christ. Bunyan's train of reasoning on Romans 5 is worthy of our profound consideration,—"When we were enemies we were reconciled to God by the death of his Son." What is a sinful man in himself, or in his approach to God, but as stubble fully dry in the presence of a consuming fire, unless he is washed and cleansed by the atoning sacrifice of Jesus.
May the glorified spirit of Bunyan rejoice among the angels of heaven, over souls converted by the instrumentality of this solemn and searching treatise.
GEORGE OFFOR.
TO THE READER.
Courteous Reader,
I have made bold once again to present thee with some of my meditations; and they are now about the PHARISEE and the PUBLICAN: Two men in whose condition the whole world is comprehended, both as to their state now, and condition at the judgment.
Wherefore in reading this little book thou must needs read thyself. I do not say thou must understand thy condition; for it is the gift of God must make thee do that. Howbeit, if God will bless it to thee, it may be a means to bring thee to see whose steps thou art treading, and so at whose end thou art like to arrive.
And let me beg this at thy hand, now thou art about to read; reserve thy judgment or sentence as to me, until thou hast passed through the discourse.
Justification is treated of here, and the way for men to be saved.
I have also O PUBLICAN here, as my skill hath served me, for thy encouragement, set before thee the Pharisee and the Publican in their colours, and shewed thee, that though the Publican seemed to be far behind, yet in running he got the prize from the lofty Pharisee. I say, Art thou a Pharisee? Here is a Pharisee for thee! Art thou a Publican? Here is a Publican for thee!
God give thee the Publican's heart, if thou art in the Publican's sins, that thou mayest partake with the Publican, of mercy.—So wisheth thy friend.
JOHN BUNYAN.
A DISCOURSE UPON THE PHARISEE AND PUBLICAN.
"TWO MEN WENT UP INTO THE TEMPLE TO PRAY; THE ONE A PHARISEE, AND 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." LUKE 18:10-13.
In the beginning of this chapter you read of the reason of the parable of the unjust judge and the poor widow; namely, to encourage men to pray. He spake a parable to THIS END, that men ought always to pray and not to faint. And a most sweet parable for that purpose it is: For if through importunity, a poor widow-woman may prevail with an unjust judge; and so consequently with an unmerciful and hard-hearted tyrant; how much more shall the poor, afflicted, distressed, and tempted people of God, prevail with, and obtain mercy at the hands of a loving, just and merciful God? The unjust judge would not hearken to, nor regard, the cry of the poor widow for a while: "But afterward he said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me." Hark, saith Christ, "what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him?" I tell you, that he will avenge them speedily.
This is therefore a very comfortable parable to such of the saints, that are under hard usages by reason of evil men, their might, and tyranny. For by it we are taught to believe and expect, that God, though for a while he seemeth not to regard, yet will, in due time and season, arise and set such in safety from them that puff at them. (Psa 12:5)
Let the good Christian pray always; let him pray and not faint at seeming delays; for if the widow by importunity prevailed with the unjust judge, how much more shall he with his heavenly Father. "I tell you, [says Christ,] that he will avenge them speedily."
But now, forasmuch as this parable reacheth not (so directly) the poor publican in the text, therefore our Lord begins again, and adds to that another parable, this parable, which I have chosen for my text. By the which he designeth two things: First, The conviction of the proud and self-conceited Pharisee. Secondly, The raising up and healing of the cast down and dejected Publican. And observe it, as by the first parable he chiefly designeth the relief of those that are under the hand of cruel tyrants: So by this he designeth the relief of those that lie under the load and burden of a guilty and disquieted conscience.
This therefore is a parable that is full of singular comfort to such of the sinners in the world, that are clogged with guilt, and a sense of sin; and that lie under the apprehensions of, and that are driven to God by, the sense of the judgment, that for sin is due unto them.
In my handling of this text, I shall have respect to these things.
First, To the PERSONS in the text.
Secondly, To the CONDITION of the persons in the text.
Thirdly, To the CONCLUSION that Christ makes upon them both.
First, For the PERSONS. They were, as you see, far one from another in their own apprehension of themselves; one good, the other bad; but yet in the judgment of the law, both alike, both the same, both sinners; for they both stood in need of merit.1 True, the first mentioned did not see it, as the other poor sinner did; but that altereth not the case. He that is in the judgment of the law a sinner, is in the judgment of the law for sin condemned, though in his own judgment he be never so righteous.
Men must not be judged, or justified, according to what themselves do think, but according to the verdict and sentence that cometh out of the mouth of God about them.2 Now the sentence of God is, "They are all under sin—There is none righteous, no, not one"(Rom 3): 'Tis no matter then what the Pharisee did think of himself, God by his word hath proclaimed him a sinner. A sinner, by reason of original sin. A sinner by reason of actual transgression. Personally therefore, with reference to the true nature of their state, they both were sinners, and both by the law under condemnation. True, the Publican's leprosy was outward; but the Pharisee's leprosy was inward: his heart, his soul, his spirit, was as foul, and had as much the plague of sin, as had the other in his life or conversation.
Secondly, As to their CONDITION. I do not mean by condition, so much a habit of mind, as the state that they had each of them put themselves into by that mind. The one, says the text, was a Pharisee, the other a Publican. A Pharisee: That is, one that hath chosen to himself such a course of life. A Publican: That is, one that hath chosen to himself such a course of life. These terms therefore shew, the divers courses of life that they had put themselves into. The Pharisee, as he thought, had put himself into a condition for heaven and glory; but the Publican was for this world, and his lusts. Wherefore when the Pharisee stands in the temple, he boasteth of himself and good condition; but condemneth the Publican, and bitterly inveigheth against him. But, as I said, their personal state by the law, was not at all changed. The Pharisee made himself never the better; the Publican also abode in his place. Indeed the Publican is here found to recant, and repent of his condition; of the condition that he had put himself into; and the Pharisee to boast of his: But the Publican's repentance was not of himself, but of God; who can also, yea, and sometimes it is evident (Acts 9), he doth make Pharisees also repent of that condition that they have chosen to be in themselves. (Phil 3:3-8) The Pharisee, therefore in commending of himself, makes himself never the better. The Publican also, in condemning of himself, makes himself never the worse. Nay, contrariwise, the Pharisee by commending of himself makes himself much the worse (verse 14). And the Publican, by condemning of himself, makes himself much the better. "I tell you, [says Christ] This man went down to his house justified rather than the other: For every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."
But, I say, as to men's commending of themselves, yea, though others should commend them also, that availeth, to Godward, nothing at all. "For not he that commendeth himself is approved, but whom the Lord commendeth." So then, men in "measuring themselves by themselves, and comparing themselves among themselves, are not wise." (2 Cor 10:18,12)
Now this was the way of the Pharisee, I am not, saith he, as other men; I am no extortioner, nor unjust, no adulterer, nor yet as this Publican.
TWO MEN WENT UP INTO THE TEMPLE TO PRAY. And they two, as I said, as opposite one to the other, as any two men that ever went thither to pray. One of them was over righteous, and the other wicked over much. Some would have thought, had they not by the word of Christ been otherwise described, that they had been both of the same religion; for they both went up into the temple to pray; yea, both to pray, and that at the same time, as if they did it by appointment, by agreement, but there was no such thing. The one was a Pharisee, the other a Publican; for so saith the after words: And therefore persons as opposite as light and darkness, as fire and water; I mean as to their apprehensions one of another. The Pharisee could not abide the Publican, nor could the Publican brook the Pharisee, and yet both went up into the temple to pray. It is strange to see, and yet it is seen, that men cross in their minds, cross in their principles, cross in their apprehensions; yea, and cross in their prayers too, should yet meet together in the temple to pray.
TWO MEN, Men not of the middle sort, as afore is shewed; but two, and them too, picked out of the best and worst that was: as shall now be a little more largely handled. Two men, a Pharisee and a Publican.
To be a Pharisee was in those days counted honourable for religion, and for holiness of life. A Pharisee was a man of esteem and repute among the Jews, though it is a term of reproach with us. Else Paul would not as he did, and at such a time as he did it, have said, "Men and brethren, I am a Pharisee, the son of a Pharisee." (Acts 23:6, Phil 3:5) For now he stood upon his purgation and justification, especially it appears so by the place first named. And far be it from any to think, that Paul would make use of a colour of wickedness, to save, thereby, himself from the fury of the people.
A Publican was in those days counted one of the vilest of men, as is manifest; because when they are by the word, by way of discrimination, made mention of, they are ranked with the most vile and base. Therefore they are joined with sinners. "He eateth and drinketh with publicans and sinners"; and with harlots. "The publicans and the harlots go into the kingdom of God." Yea, when our Lord Christ would have the rebellious professor stigmatized to purpose, he saith: "Let him be unto thee as an heathen man, and a publican."
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.
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. (Mark 7:9-14) 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 26:5, Matt 23:5)
Now this being none of the order or ordinance of Christ, and yet being chose 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 these 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 make broad their phylacteries, and enlarge the borders of their garments." (Matt 23:5)
When I say the Pharisee was a sectarian, I do not mean that every sectarian is a Pharisee. There was the sect of the Herodians, and of the Alexandrians, 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." (Acts 22:3, 26:4-6) And again, "Touching the law a Pharisee." (Phil 3:5) The Pharisees therefore did carry the bell,3 and did wear the garland for religion; for he out-did, he went beyond all other sectarians in his day. He was the strictest, he was the most zealous; therefore Christ in his making of this parable, waveth all other sects then in being, and pitcheth 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." The one such a brave man as you have heard.
The PUBLICAN also went up thither to pray. The Publican, I told you before, was an officer. An officer that served the Romans and themselves too; for the Romans at that time were possessors of the land of Jewry, the lot of Israel's inheritance, and the Emperor Tiberius Caesar placed over that land four governors, to wit, Pilate, Herod, Philip, and Lysanias (Luke 3:1); 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 2:1, 3:12,13)
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 3:13, 19:2,8) 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 to be wondered at; that they abused, accused and by false accusations peeled and wasted the people; for that cannot but be expected at the hands of aliens and strangers.
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. And would it not be an insufferable thing? Yea, did not that man deserve hanging ten times over, that should, being a Dutchman, fall in with a French invader, and take place or farm at his hands, those cruel and grievous taxations, which he in barbarous wise should at his conquest lay upon them; and exact and force them to be paid him with an over and above of what is appointed.4 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 pole, to peel,5 to rob and impoverish his brethren.
But for proof that the Publican was a Jew.
1. They are, even then, when compared with, yet distinguished from the heathen; Let him be to thee as an heathen man and a Publican (Matt 18), 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 manifest 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 afterward 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. (Mar 3:18, Luke 6:15) Yet when this Matthew comes to speak of himself, he calls himself Matthew the Publican (Matt 10:3), for I count this the self-same Matthew that Mark and Luke maketh mention of, because I find no other Matthew among the apostles but he: Matthew the Publican, Matthew the man so deep in apostasy, 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; first, because Matthew is not called the son of Alpheus; and because Matthew and Levi, or James the son of Alpheus, are distinctly counted where the names of the apostles are mentioned (Matt 10:3), for two distinct persons: And that this Levi, or James the apostle was a Publican, as was the apostle Matthew, whom we mentioned before, is evident; for both Mark and Luke do count him such. First, Mark saith, Christ found him when he called him, as he also found Matthew, sitting at the receipt of custom; yea, Luke words it thus: "He went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me." (Mark 2:14, Luke 5:27)
Now that this Levi, or James the son of Alpheus, was a Jew, his name doth well make manifest. Besides, had there been among the apostles any more Gentiles save Simon the Canaanite; or if this Levi James had been [one] here, I think the Holy Ghost would, to distinguish him, have included him in the same discriminating character as he did the other, when he called him Simon the Canaanite. (Matt 10:4)
Matthew, therefore, and Levi or James, were both Publicans, and, as I think, called both at the same time;6 were both Publican-Jews, and made by grace the apostles of Jesus Christ.
(3.) The next Publican that I find by name, made mention of in the testament of Christ, is one Zaccheus. And he was a chief Publican; yea, for ought I know, the master of them all. "There was a man, [saith Luke,] named Zaccheus, which was the chief among the Publicans, and he was rich." (Luke 19:2) This man, Christ saith, was a son of Abraham, that is, as other Jews were; for he spake that to stop the mouths of their Pharisaical cavillations. Besides, the Publican shewed himself to be such an one, when under a supposition of wronging any man, he has respect to the Jewish law of restoring four-fold. (Exo 22:1, 2 Sam 12:6)
It is further manifest that he was a Jew, because Christ puts him among the lost; to wit, among the lost sheep of the house of Israel (Luke 19:8-10, Matt 15:24), for Zaccheus was one that might properly be said to be lost, and that in the Jews account: Lost I say, and that not only in the most common sense, by reason of transgression against the law, but for that he was an apostate Jew; not with reference to heathenish religion, but as to heathenish, cruel, and barbarous actions; and therefore he was, as the other, by his brethren counted as bad as heathens, Gentiles, and harlots. But salvation is come to this house, saith Christ, and that notwithstanding his Publican practices, forasmuch as he also is the son of Abraham.
3. Again, Christ by the parable of the lost sheep, doth plainly intimate, that the Publican was a Jew. "Then drew near unto him all the Publicans and sinners for to hear him. And the Pharisees and Scribes murmured, saying, This man receiveth sinners, and eateth with them." (Luke 15:1,2)
But by what answer doth Christ repel their objections? Why, he saith, "What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost until he find it?" Doth he not here, by the lost sheep, mean the poor Publican? Plenty of whom, while he preached this sermon, were there, as objects of the Pharisees' scorn; but of the pity and compassion of Jesus Christ! he did without doubt mean them. For, pray, what was the flock, and who Christ's sheep under the law, but the house and people of Israel? (Exo 34:30,31) So then, who could be the lost sheep of the house of Israel, but such as was Matthew, James, Zaccheus, and their companions in their, and such like transgressions.
4. Besides, had not the Publican been of the Jews, how easy had it been for the Pharisees to have objected, that an impertinency was couched in that most excellent parable of the lost sheep? They might have said, We are offended, because thou receivest the Publicans, and thou for vindication of thy practice, propoundest a parable of lost sheep; but they are the sinners of the house of Israel, and the Publicans are aliens and Gentiles. I say, How easily might they thus have objected? But they knew full well, that the parable was pertinent, for that the Publicans were of the Jews, and not of the aliens. Yea, had they not been Jews, it cannot, it must not be thought, that Christ, in sum, should call them so; and yet he did do so, when he called them lost sheep.
Now that these Publicans were Jews, what follows, but that for this they were a great deal the more abominated of their brethren. And, as I have also hinted before, it is no marvel though they were; for a treacherous brother is worse than an open enemy. (Psa 55:12,13) For, if to be debauched in open and common transgressions is odious, how odious is it for a brother to be so? For a brother in nature and religion to be so? I say again, if these things are intolerable, what shall we think of such men, as shall join to all this compliance with a foreign prince to rob the church of God? Yea, that shall become a tenant, an officer, a man in power under them, to exact, force, and wring out of the hand of a brother his estate; yea, his bread and livelihood. Add to all this, What shall we say to him that shall do for an enemy against a brother in a way of injury and wrong, more than in strictness of law they were commanded by that same enemy to do? And yet all this they did, as both John insinuates, and Zaccheus confesses.7
The Pharisee therefore was not so good, but the Publican was as bad: Indeed, the Publican was a notorious wretch, one that had a way of transgressing by himself; one that could not be sufficiently condemned by the Jews, nor coupled with a viler than himself. 'Tis true, you find him here in the temple at prayer; not because he retained in his apostasy, conscience of the true religion, but God had awakened him, shewn him his sin, and bestowed upon him the grace of repentance, by which he was not only fetched back to the temple, and prayer, but to his God, and to the salvation of his soul.
The Pharisee, then, was a man of another complexion, and stood as to his own thoughts of himself; yea, and in the thoughts of others also, upon the highest and better ground by far. The Publican was a notorious sinner; the Pharisee was a notorious righteous man. The Publican was a sinner out of the ordinary way of sinning; and the Pharisee was a man for righteousness in a singular way also. The Publican pursued his villanies, and the Pharisee pursued his righteousness; and yet they both meet in the temple to pray. Yea, the Pharisee stuck to, and boasted in the law of God; but the Publican did forsake it, and hardened his heart against his way and people.
Thus diverse were they in their appearances; the Pharisee, very good; the Publican, very bad. But as to the law of God, which looked upon them with reference to the state of their spirits, and the nature of their actions, by that they were both found sinners; the Publican an open outside one, and the Pharisee a filthy inside one. This is evident, because the best of them was rejected, and the worst of them was received to mercy. Mercy standeth not at the Publican's badness, nor is it enamoured with the Pharisee's goodness: It suffereth not the law to take place on both, though it findeth them both in sin, but graciously embraceth the most unworthy, and leaveth the best to shift for himself. And good reason that both should be dealt with after this manner; to wit, that the word of grace should be justified upon the soul of the penitent, and that the other should stand or fall to that, which he had chosen to be his master.
There are three things that follow upon this discourse.
[Conclusion.] 1. That the righteousness of man is not of any esteem with God, as to Justification. It is passed by as a thing of naughtiness, a thing not worth the taking notice of. There was not so much as notice taken of the Pharisee's person, or prayer, because he came into the temple mantled up in his own good things.
[Conclusion.] 2. That the man that has nothing to commend him to God, but his own good doings, shall never be in favour with him. This also is evident from the text: The Pharisee had his own righteousness, but had nothing else to commend him to God; and therefore could not by that obtain favour with God, but abode still a rejected one, and in a state of condemnation.
[Conclusion.] 3. Wherefore, though we are bound by the law of charity to judge of men, according as in appearance they present themselves unto us: yet withal, to wit, though we do so judge, we must leave room for the judgment of God. Mercy may receive him that we have doomed to hell, and justice may take hold on him, whom we have judged to be bound up in the bundle of life. And both these things are apparent by the persons under consideration.
We, like Joseph, are for setting of Manasseh before Ephraim; but God, like Jacob, puts his hands across, and lays his right hand upon the worst man's head, and his left hand upon the best, to the amazement and wonderment even of the best of men. (Gen 48:14)
[THE PHARISEE'S PRAYER.]
"Two men went up into the temple to pray; the one a Pharisee, and 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."8
In these words many things are worth the noting. As,
FIRST. THE PHARISEE'S DEFINITION OF RIGHTEOUSNESS; the which standeth in two things: 1. In negatives. 2. In positives.
In negatives; to wit, what a man that is righteous must not be: I am no extortioner, no unjust man, no adulterer, nor yet as this Publican.
In positives; to wit, what a man that is righteous must be: I fast twice a week, I give tithes of all that I possess, &c.
That righteousness standeth in negative and positive holiness is true; but that the Pharisee's definition is, notwithstanding, false, will be manifest by and by. But I will first treat of righteousness in the general, because the text leadeth me to it.
First then, A Man that is righteous, must have negative holiness; that is, he must not live in actual transgressions: He must not be an extortioner, unjust, an adulterer, or, as the Publican was. And this the apostle intends, when he saith, "Flee fornication (2 Tim 2:22), flee also youthful lusts (1 Cor 6:18), flee from idolatry" (1 Cor 10:14), and "Little children, keep yourselves from idols." (1 John 5:21) For it is a vain thing to talk of righteousness, and that ourselves are righteous, when every observer shall find us in actual transgression. Yea, though a man shall mix his want of negative holiness, with some good actions, that will not make him a righteous man. As suppose, a man that is a swearer, a drunkard, an adulterer, or the like, should, notwithstanding this, be open handed to the poor, be a greater executor of justice in his place, be exact in his buying, selling, keep touch with his promise and with his friend, or the like. These things, yea, many more such, cannot make him a righteous man; for the beginning of righteousness is yet wanting in him, which is this negative holiness: For except a man shall leave off to do evil he cannot be a righteous man. Negative holiness is therefore of absolute necessity to make one in one's self a righteous man. This therefore condemns them, that count it sufficient if a man have some actions that in themselves, and by virtue of the command are good, to make him a righteous man, though negative holiness is wanting. This is as saying to the wicked, Thou art righteous, and a perverting of the right way of the Lord. Negative holiness therefore must be in a man before he can be accounted righteous.
Second. As negative holiness is required to declare one a righteous man; so also positive holiness must be joined therewith, or the man is unrighteous still. For it is not what a man is not, but what a man does, that declares him a righteous man. Suppose a man be no thief, no liar, no unjust man; or, as the Pharisee saith, no extortioner, no adulterer, &c., this will not make him a righteous man. But there must be joined to these, holy and good actions, before he can be declared a righteous man. Wherefore, as the apostle, when he pressed the Christians to righteousness, did put them first upon negative holiness, so he joineth thereto an exhortation to positive holiness; knowing, that where positive holiness is wanting, all the negative holiness in the whole world cannot declare a man a righteous man. When therefore he had said, "But thou, O man of God, flee these things," (sins and wickedness) he adds, "and follow after righteousness, godliness, faith, love, patience, meekness." (1 Tim 6:11) Here Timothy is exhorted to negative holiness, when he is bid to flee sin. Here also he is exhorted to positive holiness, when he is bid to follow after righteousness, &c., for righteousness can neither stand in negative nor positive holiness, as severed one from another. That man then, and that man only, is, as to actions a righteous man, that hath left off to do evil, and hath learnt to do well (Isa 1:16,17), that hath cast off the works of darkness, and put on the armour of light. Flee also youthful lusts, (said Paul,) but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Tim 2:22)
The Pharisee therefore, as to the general description of righteousness, made his definition right; but as to his person and personal righteousness, he made his definition wrong. I do not mean, he defined his own righteousness wrong; but I mean, his definition of true righteousness, which standeth in negative and positive holiness, he made to stoop to justify his own righteousness, and therein he played the hypocrite in his prayer: For although it is true righteousness, that standeth in negative and positive holiness; yet that is not true righteousness, that standeth but in some pieces and ragged remnants of negative and positive righteousness. If then the Pharisee would in his definition of personal righteousness, have proved his own righteousness to be good, he must have proved, that both his negative and positive holiness had been universal: to wit, that he had left off to act in any wickedness, and that he had given up himself to the duty enjoined in every commandment. For so the righteous man is described (Job 1:8), As it is also said of Zacharias and Elizabeth his wife, "they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless." (Luke 1:6) Here the perfection, that is, the universality of their negative holiness is implied, and the universality of their positive holiness is expressed: They walked in all the commandments of the Lord; but that they could not do, if they had lived in any unrighteous thing or way. They walked in all blamelessly, that is, sincerely with upright hearts. The Pharisee's righteousness therefore, even by his own implied definition of righteousness, was not good, as is manifest these two ways.
1. His negative holiness was not universal.
2. His positive holiness was rather criminal9 than moral.
1. His negative holiness was not universal. He saith indeed, he was not an extortioner, nor unjust, no adulterer, nor yet as this Publican: but now of these expressions apart, nor all, if put together, do prove him to be perfect as to negative holiness; that is, they do not prove him, should it be granted, that he was as holy with this kind of holiness, as himself of himself had testified. For, (1.) What though he was no extortioner, he might yet be a covetous man. (Luke 16:14)
(2.) What though, as to dealing, he was not unjust to others, yet he wanted honesty to do justice to his own soul. (Luke 16:15)
(3.) What, though he was free from the act of adultery, he might yet be made guilty by an adulterous eye, against which the Pharisee did not watch, of which the Pharisee did not take cognizance. (Matt 5:28)
(4.) What, though he was not like the Publican, yet he was like, yea, was a downright hypocrite; he wanted in those things wherein he boasted himself, sincerity; but without sincerity no action can be good, or accounted of God as righteous. The Pharisee therefore, notwithstanding his boasts, was deficient in his righteousness, though he would fain have shrouded it under the right definition thereof.