The Pharisee and the Publican, John Bunyan [spanish books to read .TXT] 📗

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 God and themselves, it fills them with holy fear of the greatness of the majesty of God, 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 God and him. Men should know that, and tremble in the thoughts of it, when they are about to approach the omnipotent presence.

What is poor sorry man, poor dust and ashes, that he should crowd it up, and go jostlingly into the presence of the great God—especially since it is apparent the disproportion that is betwixt God and him?

Esther, when she went to supplicate the king her husband for her people, made use neither of her beauty nor relation, nor the privileges of which she might have had temptation to make use of, especially at such a time, and in such exigencies, as then did compass her about; but, I say, she made not use of them to thrust herself into his presence, but knew, and kept her distance, standing in the inward court of his palace until he held out the golden sceptre to her; then Esther drew near, and touched the top thereof; Esth. v. 1, 2.

Men, also, when they come into the presence of God, should know their distance; yea, and shew that they know it too, by such gestures, and carriages, and behaviour, that are seemly. A remarkable saying is that of Solomon, “Keep thy foot,” saith he, “when thou goest into the house of God, and be more ready to hear than to give the sacrifice of fools; for they consider not that they do evil.” And as they should keep their foot, so also he adds, “Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth, therefore let thy words be few;”

Eccles. v. 1, 2.

Three things the Holy Ghost exhorteth to in this text.

The one is, That we look to our feet, and not be forward to crowd into God’s presence.

Another is, That we should also look well to our tongues, that they be not rash in uttering any thing before God.

And the third is, Because of the infinite distance that is betwixt God and us, which is intimated by these words, “For God is in heaven, and thou upon earth.”

The Publican therefore shewed great wisdom, holy shame, and humility, in this brave gesture of his, namely, in his standing afar off when he went up into the temple to pray. But this is not all.

Secondly, The Publican, in standing afar off, left room for an Advocate and high-priest, a Day’s-man, to come betwixt, to make peace between God and his poor creature. Moses, the great mediator of the Old Testament, was to go nigher to God than the rest of the elders, or those of the people; Exod. xx. 21. Yea, the rest of the people were expressly commanded to worship, “standing afar off.” No man of the sons of Aaron that had a blemish was to come nigh. “No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the Lord made by fire. He shall not come nigh to offer the bread of his God;” Lev. xxi. 21.

The Publican durst not be his own mediator; he knew he had a blemish, and was infirm, and therefore he stands back; for he knew that it was none of him that his God had chosen to come near unto him, to offer “the fat and the blood;” Ezek. xliv. 13-15. The Publican, therefore, was thus far right; he took not up the room himself, neither with his person nor his performances, but stood back, and gave place to the High-priest that was to be intercessor.

We read, that when Zacharias went into the temple to burn incense, as at the time his lot was, “The whole multitude of the people were praying without;” Luke i. 9, 10. They left him where he was, near to God, between God and them, mediating for them; for the offering of incense by the chief-priest was a figurative making of intercession for the people, and they maintained their distance.

It is a great matter in praying to God, not to go too far, nor come too short, in that duty, I mean in the duty of prayer; and a man is very apt to do one or the other. The Pharisee went so far; he was too bold; he came into the temple making such a ruffle with his own excellencies, that there was in his thoughts no need of a Mediator.

He also went up so nigh to God, that he took up the room and place of the Mediator himself; but this poor Publican, he knows his distance, and keeps it, and leaves room for the High-priest to come and intercede for him with God. He stood afar off: not too far off; for that is the room and place of unbelievers; and in that sense this saying is true, “For, lo, they that are far from thee shall perish;”

Psalm lxxiii. 27; that is, they whose unbelief hath set their hearts and affections more upon their idols, and that have been made to cast God behind their backs, to follow and go a-whoring after them.

Hitherto, therefore, it appears, that though the Pharisee had more righteousness than the Publican, yet the Publican had more spiritual righteousness than the Pharisee; and that though the Publican had a baser and more ugly outside than the Pharisee, yet the Publican knew how to prevail with God for mercy better than he.

As for the Publican’s posture of standing in prayer, it is excusable, and that by the very Father of the faithful himself: for Abraham stood praying when he made intercession for Sodom; Gen. xviii. 22, 23. Christ also alloweth it, where he saith, “And when ye stand praying, forgive, if ye have ought against any; that your Father also which is in heaven may forgive you your trespasses;” Mark xi. 25.

Indeed there is no stinted order prescribed for our thus behaving of ourselves in prayer, whether kneeling, or standing, or walking, or lying, or sitting; for all these postures have been used by the godly. Paul “kneeled down and prayed;” Acts xx. 36. Abraham and the Publican stood and prayed. David prayed as he walked; 2 Sam. xv. 30, 31. Abraham prayed lying upon his face; Gen. xvii. 17,18. Moses prayed sitting; Exod. xvii. 12. And indeed prayer, effectual fervent prayer, may be, and often is, made unto God under all these circumstances of behaviour: for God has not tied us up to any of them; and he that shall tie himself, or his people, to any of these, doth more than he hath warrant for from God: and let such take care of innovating; it is the next way to make men hypocrites and dissemblers in those duties in which they should be sincere.

True, which of those soever a man shall choose to himself for the present, to perform this solemn duty in, it is required of him, and God expects it, that he should pray to him in truth, and with desire, affection, and hunger, after those things that with his tongue he maketh mention of before the throne of God. And indeed without this, all is nothing. But alas! how few be there in the world whose heart and mouth in prayer shall go together? Dost thou, when thou askest for the Spirit, or faith, or love to God, to holiness, to saints, to the word, and the like, ask for them with love to them, desire of them, hungering after them? Oh! this is a mighty thing! and yet prayer is no more before God, than as it is seasoned with these blessed qualifications. Wherefore it is said, that while men are praying, God is searching of the heart, to see what is the meaning of the Spirit (or whether there be the Spirit and his meaning in all that the mouth hath uttered, either by words, sighs, or groans), because it is by him, and through his help only, that any make prayers according to the will of God; Rom. viii. 26, 27. Whatever thy posture therefore shall be, see that thy prayers be pertinent and fervent, not mocking of thine own soul with words, while thou wantest, and art an utter stranger to, the very vital and living spirit of prayer.

Now, our Publican had and did exercise the very spirit of prayer in prayer. He prayed sensibly, seriously, affectionately, hungering, thirsting, and with longing after that for which with his mouth he implored the God of heaven; his heart and soul was in his words, and it was that which made his prayer PRAYER; even because he prayed in PRAYER; he prayed inwardly as well as outwardly.

David tells us, that God heard the voice of his supplication, the voice of his cry, the voice of his tears, and the voice of his roaring. For indeed are all these acceptable. Affection and fervent desire make them sound well in the ears of God. Tears, supplications, prayers, cries, may be all of them done in formality, hypocrisy, and from other causes, and to other ends, than that which is honest and right in God’s sight: for God would search and look after the voice of his tears, supplications, roarings, prayers, and cries.

And if men had less care to please men, and more to please God, in the matter and manner of praying, the world would be at a better pass than it is. But this is not in man’s power to help and to amend.

When the Holy Ghost comes upon men with great conviction of their state and condition, and of the use and excellency of the grace of sincerity and humility in prayer, then, and not till then, will the grace of prayer be more prized, and the specious, flounting, complimentary lips of flatterers, be more laid aside. I have said it already, and will say it again, that there is now-a-days a great deal of wickedness committed in the very duty of prayer; by words of which men have no sense by reaching after such conclusion and clenshes therein, as make their persons be admired; by studying for, and labouring after, such enlargements as the spirit accompanieth not the heart in. O Lord God, make our hearts upright in us, as in all points and parts of our profession, so in this solemn appointment of God! “If I regard iniquity in my heart,” said David, “the Lord will not hear my prayer.” But if I be truly sincere, he will; and then it is no matter whether I kneel, or stand, or sit, or lie, or walk; for I shall do none of these, nor put up my prayers under any of these circumstances, lightly, foolishly, and idly, but to beautify this gesture with the inward working of my mind and spirit in prayer; that whether I stand or sit, walk or lie down, grace and gravity, humility and sincerity, shall make my prayer profitable, and my outward behaviour comely in his eyes, with whom (in prayer) I now have to do.

And had not our Publican been inwardly seasoned with