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

class="calibre1">Righteousness belongeth to thee, and is thine, as nearly as sin, shame, and confusion, are ours, and belongeth to us. Read the 16th and 17th verses of the 9th of Daniel. “O Lord (saith he), according to all thy righteousness, I beseech thee, let thine anger, and thy fury, be turned away from thy city Jerusalem, thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem, and thy people, are become a reproach to all that are about us. Now, therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake:” For the sake of the Lord Jesus Christ; for on him Daniel now had his eye, and through him to the Father he made his supplication; yea, and the answer was according to his prayer, to wit, that God would have mercy on Jerusalem; and that he would in his time send the Lord, the Messias, to bring them in everlasting righteousness for them.

Paul also, as I have hinted before, disclaims his own righteousness, and layeth fast hold on the righteousness of God; seeking to be found in that, not having his own righteousness, for he knew that when the rain descends, the winds blow, and the floods come down on all men, they that have but their own righteousness, must fall; Phil. iii Now, the earnest desire of the righteous to be found in God’s righteousness, ariseth from strong conviction of the imperfections of their own, and the knowledge that was given them of the terror that will attend men at the day of the fiery trial; to wit, the day of judgement. For although men can now flatter themselves into a fool’s paradise, and persuade themselves that all shall be well with them then, for the sake of their own silly and vain-glorious performances, yet when the day comes that shall burn like an oven, and when all that have done wickedly shall be as stubble (and so will all appear to be that are not found in Christ), then will their righteousness vanish like smoke, or be like fuel for that burning flame. And hence the righteousness that the godly seek to be found in, is called, The name of the Lord, a strong tower, a rock, a shield, a fortress, a buckler, a rock of defence, unto which they resort, and into which they run and are safe.

The godly therefore do not, as this Pharisee, bring their own righteousness into the temple, and there buoy up themselves and spirits by that into a conceit, that for the sake of that God will be merciful and good unto them; but throwing away their own, they make to God for his, because they certainly know, even by the word of God, that in the judgment none can stand the trial but those that are found in the righteousness of God.

3. That the best of men are afraid to stand before God’s tribunal by the law, there to be judged to life and death, according to the sufficiency or non-sufficiency of their righteousness, is evident; for they know, that it is a vain thing to seek, by acts of righteousness, to make themselves righteous men, as is the way of all them that seek to be justified by the deeds of the law.

And herein lieth the great difference between the Pharisee and the true Christian man. The Pharisee thinks, by acts of righteousness, he shall make himself a righteous man: therefore he cometh into the presence of God well furnished, as he thinks, with his negative and positive righteousness.

Grace suffereth not a man to boast before God, whatever he saith before men. His soul that is lifted up, is not upright in him; and better is the poor in spirit than the proud in spirit. The Pharisee was a very proud man; a proud, ignorant man; proud of his own righteousness, and ignorant of God’s: for had he not, he could not, as he did, have so condemned the Publican, and justified himself.

And I say again, that all this pride and vain-glorious show of the Pharisee did arise from his not being acquainted with this, that a man must be good before he can do good; he must be righteous, before he can do righteousness. This is evident from Paul, who insinuateth this as the reason why none do good, even because “There is none that is righteous, no, not one.” “There is none righteous,” saith he, and then follows, “There is none that doeth good;” Rom. iii. 10, 11, 12.

For it is not possible for a man that is not first made righteous by the God of heaven, to do any thing that in a gospel-sense may be called righteousness. To make himself a righteous man, by his so meddling with them, he may design; but work righteousness, and so by such works of righteousness make himself a righteous man, he cannot.

The righteousness of a carnal man is indeed by God called righteousness; but it must be understood as spoken in the dialect of the world. The world indeed calls it righteousness, and it will do no harm, if it bear that term with reference to worldly matters.

Hence worldly civilians are called good and righteous men, and so, such as Christ, under that notion, neither died for, nor giveth his grace unto; Rom. v. 7, 8. But we are not now discoursing about any other righteousness, than that which is so accounted either in a law or in a gospel-sense; and therefore let us a little more touch upon that.

A man then must be righteous in a law-sense, before he can do acts of righteousness, I mean, that are such in a gospel-sense. Hence, first, you have true gospel-righteousness made the fruit of a second birth. “If ye know that Christ is righteous, know ye that every one that doeth righteousness is born of him;” 1 John ii. 29. Not born of him by virtue of his own righteous actions, but born of him by virtue of Christ’s mighty working with his work upon the soul, who afterwards, from a principle of life, acteth and worketh righteousness.

And he saith again, “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.”

Upon this scripture I will a little comment, for the proof of what is urged before: namely, that a man must be righteous in a law-sense, before he can do such things that may be called acts of righteousness in a gospel-sense. And for this, this scripture, 1 John iii. 7, ministereth to us two things to be considered by us.

The first is, That he that doth righteousness is righteous.

The second is, That he that doth righteousness is righteous, as Christ is righteous.

First, He that doth righteousness; that is, righteousness which the gospel calleth so, is righteous; that is, precedent to, or before he doth that righteousness. For he doth not say, he shall make his person righteous by acts of righteousness that he shall do; for then an evil tree may bear good fruit, yea, and may make itself good by doing so; but he saith, He that doth righteousness is righteous; as he saith, He that doth righteousness is born of him.

So then, a man must be righteous before he can do righteousness, before he can do righteousness in a gospel-sense.

Our second thing then is to inquire, with what righteousness a man must be righteous, before he can do that which in a gospel-sense is called righteousness.

And, first, I answer, he must be righteous in a law-sense: that is, he must be righteous in the judgment of the law. This is evident: because he saith, “He that doeth righteousness is righteous, as he is righteous.” That is, in a law-sense: for Christ in no sense is righteous in the judgment of charity only; but in his meanest acts, if it be lawful to make such comparison, he was righteous in a law-sense, or in the judgment of the law. Now the apostle saith, that “he that doeth righteousness is righteous, as he is righteous.” They are the words of God, and therefore I cannot err in quoting of them, though I may not so fully as I would make the glory of them shine in speaking to them.

But what righteousness is that, with which a man must stand righteous in the judgment of the law, before he shall or can be found to do acts of righteousness, that by the gospel are so called?

1. I answer, first, It is none of his own which is of the law, you may be sure: for he hath his righteousness before he doth any that can be called his own. “He that doeth righteousness is righteous”

already, precedent to, or before he doth that righteousness; yea, he “is righteous, even as he is righteous.”

2. It cannot be his own which is of the gospel; that is, that which floweth from a principle of grace in the soul: for he is righteous before he doth this righteousness. “He that doeth righteousness is righteous.” He doth not say, he that hath done it, but he that doth it; respecting the act while it is in doing, he is righteous. He is righteous even then when he is a-doing of the very first act of righteousness; but an act, while it is doing, cannot, until it is done, be called an act of righteousness; yet, saith the text, “he is righteous.”

But again, if an act, while it is doing, cannot be called an act of righteousness, to be sure, it cannot have such influences as to make the actor righteous—to make him righteous, as the Son of God is righteous; and yet the righteousness with which this doer is made righteous, and that before he doth righteousness, is such; for so saith the text, that makes him righteous, as he is righteous.

Besides, it cannot be his own, which is gospel-righteousness, flowing from a principle of grace in the soul; for that in its greatest perfection in us, while we live in this world, is accompanied with some imperfections; to wit, our faith, love, and whole course of holiness is wanting, or hath something lacking in it. They neither are apart, nor when put all together, perfect, as to the degree, the uttermost degree of perfection.

But the righteousness under consideration, with which the man, in that of John, is made righteous, is a perfect righteousness; not only with respect to the nature of it, as a penny is as perfect silver as a shilling; nor yet with respect to a comparative degree, for so a shilling arriveth more toward the perfection of the number twenty, than doth a twopenny or a threepenny piece; but it is a righteousness so perfect, that nothing can be added to, nor can any thing be taken from it; for so implieth the words of the text, he is righteous as Christ is righteous; yea, thus righteous before, and in order to his doing of righteousness.

And in this he is like unto the Son of God, who was also righteous before he did acts of righteousness referring to a law of commandment; wherefore it is said, that as he is, so are we in this world. As he is or was righteous, before he did acts of righteousness among men by a law; so are his righteous, before they act righteousness among men by a law. “He that doeth righteousness is righteous, as he is righteous.”

Christ was righteous before he did righteousness, with a twofold righteousness. He had a righteousness as he was God; his Godhead was perfectly righteous: yea, it was righteousness itself. His human nature was perfectly righteous, it