AS, THE NATURE OF PRAYER, AND OF OBEDIENCE TO THE LAW, WITH HOW FAR IT OBLIGES WHEREIN IS ALSO SHEWED, THE EQUALLY DEPLORABLE CONDITION OF THE PHARISEE, OR HYPOCRITICAL AND SELF-RIGHTEOUS MAN; AND OF THE PUBLICAN, OR OF GOD'S FREE GRACE IN PARDONING PENITENT SINNERS; PROVING THAT HE JUSTIFIES THEM BY BY JOHN BUNYAN, AUTHOR OF THE PILGRIM'S PROGRESS. [The first edition is neatly printed in foolscap duodecimo, and ends on page 202. It is embellished with a frontispiece, the upper half a view of the Temple with the publican and pharisce, under which is a verse: See how ye Pharisee in the Temple stands The lower half is occupied with the Vera effigies Johanis Bunyan, Et. sac 57. It is a small circle, apparently copied from the portrait by White, prefixed to the Holy War.] ADVERTISEMENT BY THE EDITOR. THIS important treatise unvails, in few but telling | ceive the mutilated state in which this valuable words, the nature of prayer, about which mankind treatise has been published, unless by actual comhas made most awful mistakes. Multitudes con-parison with those printed before the author's ceive that the heart-searching God can be influ- decease. Some considerable omissions, doubtless, enced and propitiated by eloquent words and forms arose from political causes. Bunyan died very of prayer; whilst the few, who are taught by the shortly before the glorious revolution in 1688,— Holy Spirit, feel and know that the ardent desire, and in drawing a faithful portrait of a publican or the aspirations, the fervent wishes of the mind, can tax gatherer, he supposed the country to be conalone be accepted by the Eternal; and even then quered by a foreign power. • Would it not be an only through the merits of the Redeemer. 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 fellowcountryman. '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, 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,' (p. 255). In fact, no reader can con ་ men. How severe and awful persecutions fell upon the church | own, he draws a vivid picture, (p. 239, 240). A lord 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 countryIt 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 invites his friends to a sumptous banquet, the pro- 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. Courteous Reader, TO THE 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. stand 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 dis Wherefore in reading this little book thou must nceds read thyself. I do not say thou must under-course. Justification is treated of here, and the way for the lofty Pharisee. I say, Art thou a Pharisee? 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 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 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 XVIII. 10-13. 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 PubliAnd 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 a disquieted conscience. can. This therefore is a parable that is full of singu lar 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. In the beginning of this chapter you read of the 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. Ps. xii. 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 VOL. 11. First, To 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.* 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 * The word 'merit' was changed for 'mercy' after the author's death.-ED. 2 E * '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 Co. x. 18, 12. verdict and sentence that cometh out of the mouth | also, that availeth, to Godward, nothing at all. of God about them. Now the sentence of God is, "They are all under sin - - There is none righteous, no, not one:' Ro. iii. '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 Phari- | see'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. 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. 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 To be a Pharisee was in those days counted 'himself, but of God; who can also, yea, and some-honourable for religion, and for holiness of life. times it is evident, Ac. ix. he doth make Pharisees A Pharisee was a man of esteem and repute among also repent of that condition that they have chosen the Jews, though it is a term of reproach with us. to be in themselves. Phi. iii. 3—8. The Pharisee, | Else Paul would not as he did, and at such a time therefore in commending of himself, makes him- as he did it, have said, 'Men and brethren, I am self never the better. The Publican also, in con- a Pharisee, the son of a Pharisee.' Ac. xxiii. 6. Phi. iii. demning of himself, makes himself never the worse. 5. For now he stood upon his purgation and justiNay, contrariwise, the Pharisee by commending fication, especially it appears so by the place first of himself makes himself much the worse (v. 14). named. And far be it from any to think, that And the Publican, by condemning of himself, Paul would make use of a colour of wickedness, makes himself much the better. I tell you, (says to save, thereby, himself from the fury of the Christ) This man went down to his house justified people. 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 *Not he that commendeth himself is approved, but whom the Lord commendeth' 2 Cor. x. 18. 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 | Pharisee.' Phi. iii. 5. The Pharisees therefore did professor stigmatized to purpose, he saith: Let carry the bell, and did wear the garland for him be unto thee as an heathen man, and a religion; for he out-did, he went beyond all other publican. 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. 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 command- | ments of God, and made them of no effect, that they might keep their own traditions. Mar. vii. 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.' Ac. xxvi. 5. Mat. xxiii. 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.' Mat. xxiii. 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.' Ac. xxii. 3; xxvi. 4-6. And again, Touching the law a 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 Cæsar placed over that land four governors, to wit, Pilate, Herod, Philip, and Lysanias; Lu iii. 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. Lu. ii. 1; iii. 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. Lu. iii. 18; xix. 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 rene * Carry the bell and wear the garland,' alluding to our old English races; the winner being rewarded with a silver bell, and crowned with a garland: or to the morris dance, in which the leader carried the garland and danced with Lells fixed to his dress.-ED. |