The Pharisee And The Publican Part 10

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 h.e.l.l-fire. But a pardon gives him absolute help: It is G.o.d that justifies; who shall condemn? Rom.

viii. Suppose a man should live many days in rebellion against G.o.d, 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 x.x.xii.; 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 ill.u.s.trate 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 G.o.d. 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 G.o.d; 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 d.a.m.nation 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 G.o.d must not be perverted. Justification must be first, because that comes to man while he is unG.o.dly and a sinner.

Justification cannot be where G.o.d has not pa.s.sed 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 G.o.d, 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, "G.o.d be merciful to me a sinner." And remember that none but G.o.d can help you against, nor keep you from, the d.a.m.nation 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 G.o.d, 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 G.o.d'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 ill.u.s.trate 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 pa.s.s 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, "G.o.d 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 G.o.dly 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 G.o.d; Psalm li. When Shemaiah the prophet p.r.o.nounced G.o.d'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 pa.s.sed 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 G.o.d 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 G.o.d 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 G.o.d. And this G.o.d 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 G.o.d, because it vindicates it in its goings out against the Publican. G.o.d 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 G.o.d 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 G.o.d. 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 pa.s.sed 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 pa.s.s the sentence upon him.

What will all say, or what will they conclude, even upon the very first hearing of this story? Will they not say,--Well, whoever he was that found himself wrapped up in this strange providence, must thank the mercy of a gracious prince; for all these things bespeak grace and favour. But,

3. As the Publican falleth willingly under the sentence, and justifieth the pa.s.sing of it upon him; so by his flying to mercy for help, he declareth to all that he cannot deliver himself: he putteth help away from himself, or saith, It is not in me.

This, I say, is another thing included in this prayer, and it is a thing distinct from that. For it is possible for a man to justify, and fall under, the sentence of the judge, and yet retain that with himself that will certainly deliver him from that sentence when it has done its worst. Many have held up their hand, and cried Guilty, at the bar, and yet have fetched themselves off for all that; but then they have not pleaded mercy (for he that doth so, puts his life altogether into the hands of another), but privilege or good deeds, either done or to be done by them. But the Publican in our text puts all out of his own hand; and in effect saith to that G.o.d before whom he went up into the temple to pray, Lord, I stand here condemned at the bar of thy justice, and that worthily, for the sentence is good, and hath in righteousness gone out against me: nor can I deliver myself: I heartily and freely confess I cannot; wherefore I betake myself only to thy mercy, and do pray thee to forgive the transgressions of me a sinner. O how few be there of such kind of publicans, I mean of publicans thus made sensible, that come unto G.o.d for mercy!

Mercy, with most, is rather a compliment, I mean while they plead it with G.o.d, than a matter of absolute necessity; they have not awfully, and in judgment and conscience, fallen under the sentence, nor put themselves out of all plea but the plea of mercy; indeed, thus to do is the effect of the proof of the vanity and emptiness of all experiments made use of before.

Now, there is a twofold proof of experiments; the one is the result of practice, the other is the result of faith.

The woman with her b.l.o.o.d.y issue made her proof by practice, when she had spent all that she had upon physicians, and was nothing bettered, but rather grew worse; Mark v. But our Publican here proves the emptiness and vanity of any other helps, by one cast of faith upon the contents of the Bible, and by another look upon his present state of condemnation; wherefore he presently, without any more ado, condemneth all other helps, ways, modes, or means of deliverance, and betakes himself only to the mercy of G.o.d: saying, "G.o.d be merciful to me a sinner."

And herein he sheweth wonderful wisdom. For,

1. By this he thrusts himself under the shelter and blessing of the promise; and I am sure it is better and safer to do so, than to rely upon the best of excellencies that this world can afford: Hos. xiv.

1-3.

2. He takes the ready way to please G.o.d: for G.o.d takes more delight in shewing of mercy than in any thing that we can do; Hos. vi. 6; Matt. ix. 13; xii. 7. Yea, and that also is the man that pleaseth him, even he that hopes in his mercy; Psalm cxlvii. 11. The Publican, therefore, whatever the Pharisee might think, stood all this while upon sure ground, and had by far the start of him for heaven. Alas! his dull head could look no further than to the conceit of the pitiful beauty and splendour of his own filthy righteousness. Nor durst he leave that to trust wholly to the mercy of G.o.d; but the Publican comes out, though in his sins, yet like an awakened, enlightened, resolved man, and first abases himself, then gives G.o.d the glory of his justice, and after that the glory of his mercy, by saying, "G.o.d be merciful to me a sinner;" and thus in the ears of the angels he did ring the changes of heaven. And,

3. The Publican, in his thus putting himself upon mercy, sheweth, that in his opinion there is more virtue in mercy to save, than there is in the law and sin to condemn. And although this is not counted a great matter to do, while men are far from the law, and while their conscience is asleep within them; yet when the law comes near, and conscience is awake, who so tries it will find it a laborious work.

Cain could not do thus for his heart, no, nor Saul; nor Judas either.

This is another kind of thing than most men think it to be, or shall find it, whenever they shall behold G.o.d's angry face, and when they shall hear the words of his law.

However, our Publican did it, and ventured his body, soul, and future condition for ever on this bottom with other the saints and servants of G.o.d, leaving the world to swim over the sea of G.o.d's wrath (if they will) in their weak and simple vessels of bulrushes, or to lean upon their cobweb-hold, when he shall arise to the judgment that he hath appointed.

In the mean time, pray G.o.d awaken us as he did the Publican; pray G.o.d enlighten us as he did the Publican; pray G.o.d grant us boldness to come to him as the Publican did; and also in that trembling spirit as he did, when he cried in the temple before him, "G.o.d be merciful to me a sinner."

Thus having pa.s.sed over his prayer, we come in the next place to his GESTURES; for in my judgment the right understanding of them will give us yet more conviction of the Publican's sense and awakening of spirit under this present action of his.

And I have observed many a poor wretch that hath readily had recourse to the Publican's prayer, that never knew what the Publican's gestures, in the presence of G.o.d, while in prayer before him, did mean. Nor must any man be admitted to think, that those gestures of his were a custom, and a formality among the Jews in those days; for it is evident enough by the carriage of the Pharisee, that it was below them and their mode, when they came into the temple, or when they prayed any where else; and they in those days were counted for the best of men; and in religious matters men were to imitate and take their examples at the hands of the best, not at the hands of the worst.

The Publican's gestures then were properly his own; caused by the guilt of sin, and by that dread of the majesty of G.o.d that was upon his spirit. And a comely posture it was, else Christ Jesus, the Son of G.o.d, would never have taken that particular notice thereof as he did, nor have smiled upon it so much as to take, and distinctly repeat it, as that which made his prayer the more weighty, also to be taken notice of. Yea, in my opinion, the Lord Jesus committed it to record, for that he liked it, and for that it will pa.s.s for some kind of touchstone of prayer that is made in good sense of sin and of G.o.d, and of need of his goodness and mercy. For verily, all these postures signify sense, sight of a lost condition, and a heart in good earnest for mercy.

I know that they may be counterfeited, and Christ Jesus knows who doth so too; but that will not hinder, or make weak or invalid what hath already been spoken about it. But to forbear to make a further prologue, and to come to the handling of particulars:

"And the Publican standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast," &c.

Three things, as I told you already, we may perceive in these words, by which his publican posture or gestures are set forth.

1. He stands "afar off."

2. He "would not lift up so much as his eyes to heaven."

3. He "smote upon his breast," &c.

For the first of these, He stood afar off. "And the Publican standing afar off." This is, I say, the first thing, the first posture of his with which we are acquainted, and it informeth us of several things.

First, That he came not with senselessness of the majesty of G.o.d when he came to pray, as the Pharisee did, and as sinners commonly do.

For this standing back, or afar off, declares, that the majesty of G.o.d had an awe upon his spirit; he saw whither, to whom, and for what, he was now approaching the temple. It is said in the 20th of Exodus, that when the people saw the thunderings and lightnings, and the noise of the trumpet, and the mountain smoking (and all these were signs of G.o.d's terrible presence and dreadful majesty), they removed themselves, and "stood afar off;" Exod. xx. 18. This behaviour, therefore, of the Publican did well become his present action, especially since, in his own eyes, he was yet an unforgiven sinner. Alas! what is G.o.d's majesty to a sinful man but a consuming fire? And what is a sinful man in himself, or in his approach to G.o.d, but as stubble fully dry?

How then could the Publican do otherwise (than what he did) than stand afar off if he either thought of G.o.d or himself? Indeed the people afore named, before they saw G.o.d in his terrible majesty, could scarcely be kept off from the mount with words and bounds, as it is now the case of many: their blindness gives them boldness; their rudeness gives them confidence; but when they shall see what the Publican saw, and felt, and understood, as he, they will pray and stand afar off even as these people did. They removed and stood afar off, and then fell to praying of Moses, that this dreadful sight and sound might be taken from them. And what if I should say, he stood afar off for fear of a blow, though he came for mercy, as it is said of them, "They stood afar off for fear of her torments;" Rev. xviii.

10, 18.

I know what it is to go to G.o.d for mercy, and stand all that while through fear afar off; being possessed with this, will not G.o.d now smite me at once to the ground for my sins? David thought something when he said as he prayed, "Cast me not away from thy presence; and take not thy Holy Spirit from me;" Psalm li. 11.

There is none knows, but those that have them, what turns and returns, what coming on and going off, there is in the spirit of a man that indeed is awakened, and that stands awakened before the glorious Majesty in prayer. The prodigal also made his prayer to his Father intentionally, while he was yet a great way off. And so did the lepers too: "And as he entered into a certain village there met him ten men that were lepers, which stood afar off: and they lifted up their voices and said, Jesus, Master, have mercy on us;" Luke xvii. 12, 13.

See here, it has been the custom of praying men to keep their distance, and not to be rudely bold in rushing into the presence of the holy and heavenly Majesty, especially if they have been sensible of their own vileness and sins, as the prodigal, the lepers, and our poor Publican was. Yea, Peter himself, when upon a time he perceived more than commonly he did of the majesty of Jesus his Lord, what doth he do? "When Simon Peter saw it (says the text), he fell down at Jesus' knees, saying, Depart from me, for I am a sinful man, O Lord;"

Luke v. 3-8. Oh! when men see G.o.d and themselves, it fills them with holy fear of the greatness of the majesty of G.o.d, as well as with love to, and desire after, his mercy.

Besides, by his standing afar off, it might be to intimate that he now had in mind, and with great weight upon his conscience, the infinite distance that was betwixt G.o.d and him. Men should know that, and tremble in the thoughts of it, when they are about to approach the omnipotent presence.