Works of John Bunyan Volume II Part 46

But what aileth the Pharisee? Doth the poor Publican stand to vex thee? Doth he touch thee with is dirty garments; or doth he annoy thee with his stinking breath? Doth his posture of standing so like a man condemned offend thee? True, he now standeth with his hand held up at G.o.d's bar, he pleads guilty to all that is laid to his charge.

He cannot strut, vapour, and swagger as thou dost? but why offended at this? Oh but he has been a naughty man! and I have been righteous, sayest thou. Well, Pharisee, well, his naughtiness shall not be laid to thy charge, if thou hast chosen none of his ways. But since thou wilt yet bear me down, that thou art righteous, shew now, even now, while thou standest before G.o.d with the Publican, some, though they be but small, yea, though but very small fruits of thy righteousness. Let the Publican alone, since he is speaking of his life before G.o.d. Or if thou canst not let him alone, yet do not speak against him; for thy so doing will but prove, that thou rememberest the evil that the man has done unto thee; yea, and that thou bearest him a grudge for it too, and that while you stand before G.o.d.

But Pharisee, the righteous man is a merciful man, and while he standeth praying, he forgiveth; yea, and also crieth to G.o.d that he will forgive him too. (Mark 11:25,26, Acts 7:60) Hitherto then thou hast shewed none of the fruits of thy righteousness. Pharisee, righteousness would teach thee to love this Publican, but thou showest that thou hatest him. Love covereth the mult.i.tude of sins; but hatred and unfaithfulness revealeth secrets.

Pharisee, thou shouldest have remembered this thy brother in this his day of adversity, and shouldest have shewed, that thou hadst compa.s.sion to thy brother in this his deplorable condition; but thou, like the proud, the cruel, and arrogant man, hast taken thy neighbour at the advantage, and that when he is even between the straits, and standing upon the very pinnacle of difficulty, betwixt the heavens and the h.e.l.ls, and hast done what thou couldest, what on thy part lay, to thrust him down to the deep, saying, "I am not even as this Publican."

What cruelty can be greater; what rage more furious; and what spite and hatred more d.a.m.nable and implacable, than to follow, or take a man while he is asking of mercy at G.o.d's hands, and to put in a caveat17 against his obtaining of it, by exclaiming against him that he is a sinner? The master of righteousness doth not so: "Do not think," saith he, "that I will accuse you to the Father."

(John 5:45) The scholars of righteousness do not so. "But as for me," said David, "when they [mine enemies] were sick, [and the Publican here was sick of the most malignant disease] my clothing was sackcloth, I humbled my soul with fasting; and my prayer [to wit, that I made for them] returned into mine own bosom. I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother." (Psa 35:13,14)

Pharisee, Dost thou see here how contrary thou art to righteous men? Now then, where shall we find out one to parallel thee, but by finding out of him that is called the dragon; for he it is that accuseth poor sinners before G.o.d. (Zech 3, Rev 12)

"I am not as this Publican": Modesty should have commanded thee to have bit thy tongue as to this. What could the angels think, but that revenge was now in thine heart, and but that thou comest up into the temple, rather to boast of thyself and accuse thy neighbour, than to pray to the G.o.d of heaven: For what one pet.i.tion is there in all thy prayer, that gives the least intimation, that thou hast the knowledge of G.o.d or thyself? Nay, what pet.i.tion of any kind is there in thy vain-glorious oration from first to last? only an accusation drawn up, and that against one helpless and forlorn; against a poor man, because he is a sinner; drawn up, I say, against him by thee, who canst not make proof of thyself that thou art righteous: But come to proofs of righteousness, and there thou art wanting also. What though thy raiment is better than his, thy skin may be full as black: Yea, what if thy skin be whiter than his, thy heart may be yet far blacker. Yea, it is so, for the truth hath spoken it; for within you are full of excess and all uncleanness. (Matt 23)

Pharisee, there are transgressions against the second table, and the Publican shall be guilty of them: But there are sins also against the first table, and thou thyself art guilty of them.

The Publican, in that he was an extortioner, unjust, and an adulterer, made it thereby manifest that he did not love his neighbour; and thou by making a G.o.d, a Saviour, a deliverer, of thy filthy righteousness, doth make it appear, that thou dost not love thy G.o.d; for as he that taketh, or that derogateth from his neighbour in that which is his neighbour's due, sinneth against his neighbour, so he that taketh or derogateth from G.o.d, sinneth against G.o.d.

Now then, though thou hast not, as thou dost imagine, played at that low game as to derogate from thy neighbour; yet thou hast played at that high game as to derogate from thy G.o.d; for thou hast robbed G.o.d of the glory of salvation; yea, declared, that as to that there is no trust to be put in him. "Lo, this is the man that made not G.o.d his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness" or substance.

(Psa 52:7)

What else means this great bundle of thy own righteousness, which thou hast brought with thee into the temple? yea, what means else thy commending of thyself because of that, and so thy implicit prayer, that thou for that mightest find acceptance with G.o.d?

All this, what does it argue, I say, but thy diffidence of G.o.d?

and that thou countest salvation safer in thine own righteousness, than in the righteousness of G.o.d; and that thy own love to, and care of thy own soul, is far greater, and so much better, than is the care and love of G.o.d. And is this to keep the first table; yea, the first branch of that table, which saith, "Thou shalt love the Lord thy G.o.d?" For thy thus doing cannot stand with love to G.o.d.

How can that man say, I love G.o.d, who from his very heart shrinketh from trusting in him? Or, how can that man say, I would glorify G.o.d, who in his very heart refuseth to stand and fall by his mercy?

Suppose a great man should bid all the poor of the parish to his house to dinner, and should moreover send by the mouth of his servant, saying, My lord hath killed his fatlings, hath furnished his table, and prepared his wine, nor is there want of anything, come to the banquet: Would it not be counted as a high affront to, great contempt of, and much distrust in the goodness of the man of the house, if some of these guests should take with them, out of their own poor store, some of their mouldy crusts, and carry them with them, lay them on their trenchers upon the table before the lord of the feast, and the rest of his guests, out of fear that he yet would not provide sufficiently for those he had bidden to his dinner that he made?

Why Pharisee, this is thy very case, Thou hast been called to a banquet, even to the banquet of G.o.d's grace, and thou hast been disposed to go; but behold, thou hath not believed, that he would of his own cost make thee a feast, when thou comest; wherefore of thy own store thou hast brought with thee, and hast laid upon thy trencher 18 on his table, thy mouldy and h.o.a.ry crusts in the presence of the angels, and of this poor Publican; yea, and hast vauntingly said upon the whole, "G.o.d, I thank thee, that I am not as other men are." I am no such NEEDY man. (Luke 15:7) "I am no extortioner, nor unjust, no adulterer, nor even as this Publican."

I am come indeed to thy feast, for of civility I could do no less; but for thy dainties, I need them not, I have of such things enough of mine own.19 (Luke 18:9) I thank thee therefore for thy offer of kindness, but I am not as those that have, and stand in need thereof, "nor yet as this Publican." And thus feeding upon thine own fare, or by making a composition of his and thine together, thou condemnest G.o.d, thou countest him insufficient or unfaithful; that is, either one that hath not enough, or having it, will not bestow it upon the poor and needy, and therefore, of mere pretence thou goest to his banquet, but yet trustest to thine own, and to that only.

This is to break the first table; and so to make thyself a sinner of the highest form: for the sins against the first table, are sins of an higher nature than are the sins against the second.

True, the sins of the second table are also sins against G.o.d, because they are sins against the commandments of G.o.d: but the sins that are against the first table, are sins not only against the command, but against the very love, strength, holiness, and faithfulness of G.o.d. And herein stands thy condition; thou hast not, thou sayest thou hast not done injury to thy neighbour; but what of that, IF THOU HAST REPROACHED G.o.d THY MAKER? This is, as if a man should be in with his fellow-servant, and out with his master.

Pharisee, I will a.s.sure thee, thou art besides the saddle;20 thy state is not good, thy righteousness is so far off from doing of thee any good, that it maketh thee to be a greater sinner than if thou hadst none at all, because it fighteth more immediately against the mercy, the love, the grace, and goodness of G.o.d, than the sins of other sinners, as to degree, does.

And as they are more odious and abominable in the sight of G.o.d, as they needs must, if what is said be true, as it is; so they are more dangerous to the life and soul of man: for that they always appear unto him in whom they dwell, and to him that trusteth in them, not to be sins and transgressions, but virtues and excellent things. Not things that set a man further off, but the things, that bring a man nearer to G.o.d, than those that want them are or can be. This therefore is the dangerous estate of those that go about to establish their own righteousness, that neither have, nor can, while they are so doing, submit themselves to the righteousness of G.o.d. (Rom 10:3) It is far more easy to persuade a poor wretch, whose life is debauched, and whose sins are written in his forehead, to submit to the righteousness of G.o.d, that is, to the righteousness that is of G.o.d's providing and giving; than it is to persuade a self-righteous man to do it. For the profane are sooner convinced, as of the necessity of righteousness to save him: so that he has none of his own to do him that pleasure, and therefore most gladly he accepteth of, and submitteth himself to the help and health and salvation that is in the righteousness and obedience of another man.

And upon this account it is, that Christ saith, "The Publicans and the Harlots" enter into the kingdom of heaven before the Scribes and Pharisees. (Matt 21:31) Poor Pharisee, what a loss art thou at? thou art not only a sinner, but a sinner of the highest form.

Not a sinner by such sins (by such sins chiefly) as the second table doth make manifest; but a sinner chiefly in that way, as no self-righteous man did ever dream of. For when the righteous man or Pharisee shall hear that he is a sinner, he replieth, "I am not as other men are."

And because the common and more ordinary description of sin, is the transgression against the second table, he presently replieth again, I am not as this Publican is; and so shrowdeth himself under his own lame endeavours, and ragged, partial patches of moral or civil righteousness. Wherefore when he heareth, that his righteousness is condemned, slighted, and accounted nothing worth, then he fretteth, and fumeth, and chafeth and would kill the man, that so slighteth and disdaineth his goodly righteousness; but Christ and the true gospel-teacher still goeth on, and condemneth all his righteousness to be as menstruous rags, an abomination to G.o.d, and nothing but loss and dung.

Now menstruous rags, things that are an abomination, and dung, are not fit matter to make a garment of to wear, when I come to G.o.d for life, much less to be made my friend, my advocate, my mediator and spokesman, when I stand betwixt heaven and h.e.l.l, to plead for me that I might be saved. (Isa 64:6, Luke 16:15, Phil 3:6-8)

Perhaps some will blame me, and count me also worthy thereof, because I do not distinguish betwixt the matter and the manner of the Pharisee's righteousness. And let them condemn me still; for, saving the holy law, which is neither the matter nor manner of the Pharisee's righteousness, but rather the rules, if he will live thereby, up to which he should completely come in every thing that he doth. And I say again, that the whole of the Pharisee's righteousness is sinful, though not with and to me, yet with and before the G.o.d of heaven. Sinful I say it is, and abominable, both in itself, and also in its effects.

[The Pharisee's whole righteousness sinful.]

First, In itself; for that it is imperfect, scanty, and short of the rule by which righteousness is enjoined, and EVEN with which every act should be: For shortness here, even every shortness in these duties, is sin, and sinful weakness; wherefore the curse taketh hold of the man for coming short, but that it could not justly do, if he coming short was not his sin: Cursed is every one that doeth not, and that continueth not to do all things written in the law. (Deu 27:26, Gal 3:10)

Second, It is sinful, because it is wrought by sinful flesh; for all legal righteousness is a work of the flesh. (Rom 4:1, Phil 3:3-8)

A work, I say, of the flesh; even of that flesh, who, or which also committeth the greatest enormities. For the flesh is but one, though its workings are divers: Sometimes in a way most notoriously sensual and devilish, causing the soul to wallow in wickedness as the sow doth to wallow in the mire.

But these are not all the works of the flesh; the flesh sometimes will attempt to be righteous, and set upon doing actions, that in their perfection would be very glorious and beautiful to behold.

But because the law is only commanding words, and yieldeth no help to the man that attempts to perform it; and because the flesh is weak, and cannot do of itself that which it beginneth to meddle with, therefore this most glorious work of the flesh faileth.

But, I say, as it is a work of the flesh, it cannot be good, forasmuch as the hand that worketh it, is defiled with sin: For in a good man, one spiritually good, "that is in his flesh there dwells no good thing," but consequently that which is bad; how then can the flesh of a carnal, graceless man, and such a one is every Pharisee and self-righteous man in the world, produce, though it joineth itself to the law, to the righteous law of G.o.d, that which is good in his sight.

If any shall think that I pinch so hardly, because I call man's righteousness which is of the law, of the righteous law of G.o.d, flesh; let them consider that which follows; to wit, That though man by sin, is said to be dead in sin and trespa.s.ses, yet not so dead, but that he can act still in his own sphere. That is, to do, and choose to do, either that which by all men is counted base, or that which by some is counted good, though he is not, nor can all the world make him capable of doing anything that may please his G.o.d.

Man by nature, as dead as he is, can, and that with the will of his flesh, will his own salvation. Man by nature can, and that by the power of the flesh, pursue and follow after his own salvation; but then he wills it, and pursues or follows after it, not in G.o.d's way, but his own. Not by faith in Christ, but by the law of Moses, see Romans 10:16, 31, 10:3-7.

Wherefore it is no error to say, that a man naturally has Will, and a Power to pursue his will, and that as to his salvation. But it is a d.a.m.nable error to say, that he hath will and power to pursue it, and that in G.o.d's way. For then we must hold that the mysteries of the gospel are natural; for that natural men, or men by nature, may apprehend and know them; yea, and know them to be the only means by which they must obtain eternal life: for the understanding must act before the will; yea, a man must approve of the way to life by Jesus Christ, before his mind will budge, or stir, or move that way: "But the natural man receiveth not the things of the Spirit of G.o.d; [of the gospel] for they are foolishness unto him, neither can he know them because they are spiritually discerned." (1 Cor 2:14)

He receiveth not these things; that is, his mind and will lie cross unto them, for he counts them foolishness; nor can all the natural wisdom in the world, cause that his will should fall in with them, because it cannot discern them.

Nature discerneth the law, and the righteousness thereof; yea, it discerneth it, and approveth thereof; that is, that the righteousness of it is the best and only way to life, and therefore the natural will and power of the flesh, as here you see in the Pharisee, do steer their course by that for eternal life. (1 Cor 2:14)

The righteousness of the law therefore is a work of the flesh, a work of sinful flesh, and therefore must needs be as filth and dung, and abominable as to that for which this man hath produced it, and presented it in the temple before G.o.d.

Nor is the Pharisee alone entangled in this mischief; many souls are by these works of the flesh flattered, as also the Pharisee was, into an opinion, that their state is good, when there is nothing in it. the most that their conversion amounteth to, is, the Publican is become a Pharisee; the open sinner is become a self-righteous man. Of the black side of the flesh he hath had enough, now therefore with the white side of the flesh he will recreate himself. And now, most wicked must he needs be, that questioneth the goodness of the state of such a man. He, of a drunkard, a swearer, an unclean person, a sabbath-breaker, a liar, and the like, is become reformed; a lover of righteousness, a strict observer, doer, and trader in the formalities of the law, and a herder with men of his complexion. And now he is become a great exclaimer against sin and sinners, defying to acquaint with those that once were his companions, saying, "I am not even as this Publican."

To turn therefore from the flesh to the flesh, from sin to man's righteousness: yea, to rejoice in confidence, that thy state is better than is that of the Publican: I mean, better in the eyes of divine justice, and in the judgment of the law; and yet to be found by the law, not in the spirit, but in the flesh; not in Christ, but under the law; not in a state of salvation, but of d.a.m.nation, is common among men: For they, and they only, are the right men, "which wors.h.i.+p G.o.d in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Where by flesh, must not be meant the horrible transgressions against the law, though they are also called the works of the flesh (Gal 5:19), for they minister no occasion unto men, to have confidence in them towards G.o.d: but that is that, which is insinuated by Paul, where he saith, he had "no confidence in the flesh," though he might have had it, as he said, "Though I might also have confidence in the flesh. If any other man," saith he, "thinketh that he hath whereof he might trust in the flesh, I more" (Phil 3:3,4): And then he repeats a two-fold privilege that he had by the flesh. First, That he was one of the seed of Abraham, and of the tribe of Benjamin, an Hebrew of the Hebrews, &c.

Secondly, That he had fallen in with the strictest men of that religion, which was such after the flesh; to wit, to be a Pharisee, and was the son of a Pharisee, had much fleshly zeal for G.o.d, and was "touching the righteousness which is in the law blameless."

(Phil 3:6)

But, I say still, there is nothing but flesh, flesh; fleshly privileges, and fleshly righteousness, and so consequently a fleshly confidence, and trust for heaven. This is manifest for these very things, when the man had his eyes enlightened, he counted all but loss and dung, that he might be found in Christ, not having his own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of G.o.d by faith.

[G.o.dly men are afraid of their own righteousness.]

And this leads me to another thing, and that is, to tell thee, O thou blind Pharisee that thou canst not be in a safe condition, because thou hast thy confidence in the flesh, that is, in the righteousness of the flesh. For "all flesh is gra.s.s, and all the goodliness thereof is as the flower of the field": and the flesh and the glory of that being as weak as the gra.s.s, which today is, and tomorrow is cast into the oven, is but a weak business for a man to venture his eternal salvation upon. Wherefore, as I also hinted before, the G.o.dly-wise have been afraid to be found in their righteousness, I mean their own personal righteousness, though that is far better, than can be the righteousness of any carnal man: for the G.o.dly man's righteousness is wrought in the spirit and faith of Christ; but the unG.o.dly man's righteousness is of the flesh, and of the law. Yet I say, this G.o.dly man is afraid to stand by his righteousness before the tribunal of G.o.d, as is manifest in these following particulars.

First, He sees sin in his righteousness, for so the prophet intimates, when he saith, "All our righteousnesses are as filthy rags" (Isa 64:6): but there is nothing can make one's righteousness filthy but sin. It is not the poor, the low, the mean, the sickly, the beggarly state of a man, nor yet his being hated of devils, persecuted of men, broken under necessities, reproaches, distresses, or any kind of troubles of this nature, that can make the G.o.dly man's righteousness filthy; nothing but SIN can do it, and that can, doth, hath, and will do it. Nor can any man, be he who he will, and though he watches, prays, strives, denies himself, and puts his body under what chastis.e.m.e.nt or hards.h.i.+ps he can; yea, though he also shall get his spirit and soul hoisted up to the highest peg, or pin of sanct.i.ty, and holy contemplation, and so his l.u.s.ts to the greatest degree of mortification; but sin will be with him in the best of his performances. With him, I say, to pollute and defile his duties, and to make his righteousness specked and spotted, filthy and menstruous.

I will give you two or three instances for this. 1. Nehemiah was a man, in his day, one that was zealous, very zealous for G.o.d, for his house, for his people, and for his ways; and so continued, and that from first to last, as they may see that please to read the relation of his action; yet when he comes seriously to be concerned with G.o.d about his duties, he relinquisheth a standing by them. True, he mentioneth them to G.o.d, but confesseth that there is imperfections in them, and prayeth that G.o.d will not wipe them away: "Wipe not out my good deeds, O my G.o.d, that I have done for the house of my G.o.d, and for the offices thereof." And again, "Remember me, O my G.o.d, concerning this," also another good deed, "and spare me according to the greatness of thy mercy:--Remember me, O my G.o.d, for good." (Neh 13)

I do not think that by these prayers he pleadeth for an acceptation of his person, as touching justification from the curse of the law, as the poor blind Pharisee doth; but that G.o.d would accept of his service, as he was a son, and not deny to give him a reward of grace for what he had done, since he was pleased to declare in his testament, that he would reward the labour of love of his saints with an exceeding weight of glory; and therefore prayeth, that G.o.d would not wipe away his good deeds, but remember him for good, according to the greatness of his mercy.

2. A second instance is that of David, where he saith, "Enter not into judgment with thy servant": O Lord; "for in thy sight shall no man living be justified." (Psa 143:2) David, as I also have hinted before is said to be a man after G.o.d's own heart (Acts 13:22), and as here by the Spirit he acknowledges him for his servant; yet behold how he shrinketh, how he draweth back, how he prayeth, and pet.i.tioneth, that G.o.d would vouchsafe so much as not to enter into judgment with him. Lord, saith he, if thou enterest into judgment with me, I die, because I shall be condemned; for in thy sight I cannot be justified; to wit, by my own good deeds. Lord, at the beginning of thy dealing with me, by thy law and my works I die, therefore do not so much as enter into judgment with me, O Lord. Nor is this my case only, but it is the condition of all the world: "For in thy sight shall NO man living be justified."

3. A third instance is, that general conclusion of the apostle, "But that no man is justified by the law in the sight of G.o.d, it is evident: for, The just shall live by faith." (Gal 3:11) By this saying of Paul, as he taketh up the sentence of the prophet Habakkuk (2:4), so he taketh up this sentence, yea, and the personal justice of David also. No man, saith he, is justified by the law in the sight of G.o.d; no, no just man, no holy man, not the strictest and most righteous man. But why not? why? Because the just shall live by faith.

The just man, therefore, must die, if he has not faith in another righteousness, than that which is of the law; called his own: I say, he must die, if he has none other righteousness than that which is his own by the law.21 Thus also Paul confesses of himself: I, saith he, know nothing by myself, either before conversion or after; that is, I knew not, that I did anything before conversion, either against the law, or against my conscience; for I was then, touching the righteousness which is of the law, blameless. Also, since my conversion, I know nothing by myself; for "I have lived in all good conscience before G.o.d unto this day." (Acts 23:1)