The Pharisee and the Publican - John Bunyan (best fiction novels to read .txt) 📗

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 an 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 the dinner that he had made?

Why, Pharisee, this is the very case; thou hast been called to a banquet, even to the banquet of God’s grace, and thou hast been disposed to go; but behold, thou hast 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 on his table thy mouldy crusts in the presence of the angels, and of this poor Publican; yea, and hast vauntingly said upon the whole, “God, I thank thee, I am not as other men are.” I am no such needy man; Luke xviii. 11. “I am no extortioner, nor unjust, nor 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; Luke xviii.

12. 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 contemnest God, thou countest him insufficient or unfaithful; that is, either one that has 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 thy 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 God, because they are sins against the commandments of God: 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 God: and herein stands thy condition; thou hast not, thou sayst, thou hast not done injury to thy neighbour; but what of that, if thou hast reproached thy maker?

Pharisee, I will assure thee, thou art beside the saddle; thy state is not good, thy righteousness is so far off from doing any good, that it maketh thee to be a greater sinner, because it signifieth more immediately against the mercy, the love, the grace, and goodness of God, than the sins of other sinners, as to degree, do.

And as they are more odious and abominable in the sight of God (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 God, 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 God; Rom. x. 3. It is far more easy to persuade a poor wretch, whose life is debauched, and sins are written in his forehead, to submit to the righteousness of God (that is, to the righteousness that is of God’s providing and giving), than it is to persuade a self-righteous man to do it; for the profane is sooner convinced of the necessity of righteousness to save him, as that he has none of his own, and accepteth of, and submitteth himself to the help and salvation that is in the righteousness and obedience of another.

And upon this account it is that Christ saith the publicans and harlots enter into the kingdom of heaven before the scribes and Pharisees; Matt. xxi. 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 shroudeth 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 would kill the man that so slighteth and disdaineth his goodly righteousness; but Christ, and the true gospel-teacher still go on, and condemn all his righteousness as menstruous rags, as an abomination to God, 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 God for life, much less to be made my friend, my advocate, my mediator and spokesman, when I stand betwixt heaven and hell; Isa. lxiv. 6; Luke xvi. 15; Phil. iii. 6-8, to plead for me that I might be saved.

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 men, yet with and before the God of heaven. Sinful, I say it is, and abominable, both in itself, and also in its effects.

1. 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 his coming short was not his sin: Cursed is every one that doth not, and that continueth not to do all things written in the law; Deut. xxvii.

26; Gal. iii. 10.

2. It is sinful; because it is wrought by sinful flesh; for all legal righteousness is a work of the flesh; Rom. iv. 1, &c.; Phil.

iii. 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 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, 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 God, that which is good in his sight.

If any shall think that I pinch too hard, because I call man’s righteousness which is of the law, of the righteous law of God, flesh, let them consider that which follows: to wit, That though man by sin is said “to be dead in sin and trespasses,” 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 any thing that may please his God.

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 God’s way, but his own; not by faith in Christ, but by the law of Moses. See Rom. ix. 16, 31; x. 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 own salvation. But it is a damnable error to say, that he hath will and power to pursue it, and that in God’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 God (of the gospel); for they are foolishness to him; neither can he know them, because they are spiritually discerned.”

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 to eternal life; 1 Cor. ii. 14.

The righteousness of the law, therefore, is a work of the flesh, a work of sinful flesh, and therefore must