Works of John Bunyan Volume III Part 92

Is it not in the four evangelists, the prophets, and epistles of the apostles? They therefore are the chargers and the ordinance of the supper; in these also are the trespa.s.s-offerings, with what is fried in pans, mystically prepared for the children of the Highest.

And why might they not be a type of gospel sermons?

I answer, I think not so fitly; for, alas! the best of sermons in the world are but as thin slices cut out of those large dishes.

Our ministers are the carvers, good doctrine is the meat, and the charger in which this meat is found are the holy canonical Scriptures, &c., though, as I said, most properly the New Testament of our Lord and Saviour Jesus Christ.

In these is Christ most truly, lively, and amply set before us as crucified, or roasted at the fire of G.o.d's law for our sins, that we might live by him through faith, feeding upon him (2 Cor 3:12; Gal 3:12; Acts 3:18-22, 13:2-5, 26:22; 1 Peter 1:10; Acts 7:52, 15:15, 28:23; Rom 16:26; Rev 10:7).

There is in these chargers not only meat, but sauce, if you like it, to eat the meat withal; for the pa.s.sover there are bitter herbs, or sound repentance; and for other, as the thank-offerings, their is holy cheerfulness and prayers to G.o.d for grace. All these are set forth before in the holy Scriptures, and presented to us thereby, as in the gold chargers of the temple. He that will scoff at this, let him scoff. The chargers were a type of something; and he that can show a fitter ant.i.type than is here proposed to consideration, let him do it, and I will be thankful to him.

Christians, here is your meat before you, and get your carvers to slice it out for you, and this know, the deeper you dip it in the sauce, the better it will relish. But let not unbelief teach you such manners as to make you leave the best bits behind you. For your liberty is to eat freely of the best, of the fat, and of the sweet.

LIII. Of the goings out of the Temple.

As to the comings into the temple, of them we have spoken already; namely, of the outer and inner court, as also of the doors of the porch and temple. The coming in was but one strait course, and that a type of Jesus Christ; but the goings out were many (John 10:9, 14:6).

Now, as I said, it is insinuated that the goings out are many, answerable to the many ways which the children of men have invented to apostatize in from G.o.d. Christ is the way into; but sin the way out of the temple of G.o.d. True, I read not of a description of the goings out of this house, as I read of the comings in. Only when they had Athaliah out thence, she is said to go out by the way by which the horses come into the king's stables, and there she was slain, as it were upon the horse dung-hill (2 Kings 11:16; 2 Chron 23:15). When Uzziah also went out of this house for his transgression, he was cast out of all society, and made to dwell in a kind of a pest-house, even to the day of his death (2 Chron 26:21).

Thus, therefore, though these goings out are not particularly described, the judgments that followed them that have for their transgressions been thrust out thence, have been both remarkable and tremendous: for to die upon a dung-hill, or in a pest-house, and that for wicked actions, is a shameful, a disgraceful thing.

And G.o.d will still be spreading dung upon the faces of such; no greatness shall prevent it (Mal 2:3). Yea, and will take them away with it. 'I will drive them out of my house,' says he, 'I will love them no more' (Hosea 9:15).

But what are we to understand in gospel days, by going out of the house of the Lord, for or by sin? I answer, if it be done voluntarily, then sin leads you out: if it be done by the holy compulsion of the church, then it is done by the judicial judgment of G.o.d; that is, they are cut off, and cast out from thence, as a just reward for their transgressions (Lev 20, 21:3; Eze 14:8; 1 Cor 5:13).[27]

Well, but whither do they go, that are thus gone out of the temple or church of G.o.d? I answer, not to the dunghill with Athaliah, nor to the pest-house with Uzziah, but to the devil, that is the first step, and so to h.e.l.l, without repentance. But if their sin be not unpardonable, they may by repentance be recovered, and in mercy tread these courts again. Now the way to this recovery is to think seriously what they have done, or by what way they went out from the house of G.o.d. Hence the prophet is bid to show to the rebellious house, first the goings out of the house, and then the comings in.

But, I say, first he bids show them the goings out thereof (Eze 43:10,11). And this is of absolute necessity for the recovering of the sinner. For until he that has sinned himself out of G.o.d's house shall see what danger he has incurred to himself by this his wicked going out, he will not unfeignedly desire to come in thither again.

There is another thing as to this point to be taken notice of.

There is a way by which G.o.d also doth depart from this house, and that also is by sin, as the occasion. The sin of a man will thrust him out, and the sin of men will drive G.o.d out of his own house.

Of this you read, Ezekiel 11:22, 23. For this, he saith, 'I have forsaken mine house, I have left mine heritage, I have given the dearly beloved of my soul into the hand of her enemies' (Jer 12:7). And this also is dreadful. The great sentence of Christ upon the Jews lay much in these words, 'Your house is left unto you desolate'; that is, G.o.d has left you to bare walls, and to lifeless traditions. Consider, therefore, of this going out also.

Alas! a church, a true church, is but a poor thing if G.o.d leaves, if G.o.d forsakes it. By a true church I mean one that is congregated according to outward rule, that has sinned G.o.d away, as she had almost quite done that was of Laodicea (Rev 3).

He that sins himself out, can find no good in the world; and they that have sinned G.o.d out, can find no good in the church. A church that has sinned G.o.d away from it, is a sad lump indeed. You therefore that are in G.o.d's church, take heed of sinning yourselves out thence; also take heed, that while you keep in, you sin not G.o.d away, for thenceforth no good is there. 'Yea, woe to them when I depart from them!' saith G.o.d (Hosea 9:12).

LIV. Of the singers belonging to the Temple.

Having thus far pa.s.sed through the temple, I now come to the singers there. The singers were many, but all of the church, either Jews or proselytes; nor was there any, as I know of, under the Old Testament wors.h.i.+p, admitted to sing the songs of the church, and to celebrate that part of wors.h.i.+p with the saints, but they who, at least in appearance, were so. The song of Moses, of Deborah, and of those that danced before David, with others that you read of, they were all performed, either by Jews by nature, or by such as were proselyted to their religion (Exo 15:1; Jude 5:1,2; 1 Sam 18:6). And such wors.h.i.+p then was occasioned by G.o.d's great appearance for them, against the power of the Gentiles their enemies.

But we are confined to the songs of the temple, a more distinct type of ours in the church under the gospel. 1. The singers then were many, but the chief of them, in the days of David, were David himself, Asaph, Jeduthun, and Heman, and their sons. 2. In David's time the chief of these singers were two hundred fourscore and eight (1 Chron 25). These singers of old were to sing their songs over the burnt-offering, which were types of the sacrificed body of Christ; a memorial of which offering we have at the Lord's table, the consummation of which Christ and his disciples celebrated with a hymn (Matt 26:30). And as of old they were the church that did sing in the temple, according to inst.i.tution, to G.o.d, so also they are by G.o.d's appointment to be sung in the church by the new.

Hence,

1. They are said to be the redeemed that sin. 2. The songs that they sing are said to be the 'songs of their redemption' (Rev 5:9,10).

3. They were and are songs that no man can learn but they.

But let us run a little in the parallel.

1. They were of old appointed to sin, that were cunning and skilful in songs. And answerable to that it is said, That no man could learn our New Testament songs, but the hundred and forty and four thousand which were redeemed from the earth (1 Chron 15:22; Rev 14:3).

2. These songs were sung with harps, psalteries, cymbals, and trumpets; a type of our singing with spiritual joy, from grace in our hearts (1 Chron 25:6; 2 Chron 29:26-28; Col 3:16).

3. The singers of old were to be clothed in fine linen; which fine linen was a type of innocency, and an upright conversation. Hence the singers under the New Testament are said to be virgins, such in whose mouth was no guile, and that were without 'fault before the throne of G.o.d' (1 Chron 15:27; Rev 14:1-5. See also 7:9-16; Psa 33:1).

4. The songs sung in the temple were new, or such as were compiled after the manner of repeated mercies that the church of G.o.d had received, or were to receive. And answerable to this, is the church to sing now new songs, with new hearts, for new mercies (Psa 33:3, 40:3, 96, 144:9; Rev 14:3). New songs, I say, are grounded on new matter, new occasions, new mercies, new deliverances, new discoveries of G.o.d to the soul, or for new frames of heart; and are such as are most taking, most pleasing, and most refres.h.i.+ng to the soul.

5. These songs of old, to distinguish them from heathenish ones, were called G.o.d's songs, the Lord's songs: because taught by him, and learned of him, and enjoined to them, to be sung to his praise.

Hence David said, G.o.d had put a new song in his mouth, 'even praise unto our G.o.d' (1 Chron 25:7; Psa 47:6,7, 137:4, 40:3).

6. These songs also were called 'the songs of Zion,' and 'the songs of the temple' (Psa 137:3; Amos 8:3). And they are so called as they were theirs to sing there; I say, of them of Zion, and the wors.h.i.+ppers in the temple. I say, to sing in the church, by the church, to him who is the G.o.d of the church, for the mercies, benefits, and blessings which she has received from him. Sion-songs, temple-songs, must be sung by Sion's sons, and temple-wors.h.i.+ppers.

The redeemed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads, they shall obtain joy and gladness; and sorrow and sighing shall fly away. Therefore they shall come and sing in the height, or upon the mountain of Zion; and shall flow together thither, to the goodness of the Lord.

'Break forth into singing, ye mountains,' and let the inhabitants of the rock sing (Isa 44:23, 42:11, 51:11).

To sing to G.o.d, is the highest wors.h.i.+p we are capable of performing in heaven; and it is much if sinners on earth, without grace, should be capable of performing it, according to his inst.i.tution, acceptably. I pray G.o.d it be done by all those that now-a-days get into churches, in spirit and with understanding.[28]

LV. Of the union of the holy and most holy Temple.

That commonly called the temple of G.o.d at Jerusalem, considered as standing of two parts, was called the outward and inward temple, or, the holy and most holy place. They were built upon one and the same foundation; neither could one go into the holiest, but as through the holy place (1 Kings 3:1, 6:1; 2 Chron 5:1,13, 7:2).

The first house, namely, that which we have been speaking of, was a type of the church-militant, and the place most holy a type of the church-triumphant; I say, of the church-triumphant, as it now is.

So, then, the house standing of these two parts, was a shadow of the church both in heaven and earth. And for that they are joined together by one and the same foundation, it was to show, that they above, and we below, are yet one and the self-same house of G.o.d.

Hence they, and we together, are called, 'The whole family in heaven and earth' (Eph 3:14,15).

And hence it is said again, that we who believe on earth 'are come unto mount Zion, and unto the city of the living G.o.d, the heavenly Jerusalem, and to an innumerable company of angels, to the general a.s.sembly and church of the first-born, which are written in heaven, and to G.o.d the judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel' (Heb 12:22-24).

The difference, then, betwixt us and them is, not that we are really two, but one body in Christ, in divers places. True, we are below stairs, and they above; they in their holiday, and we in our working-day clothes; they in harbour, but we in the storm; they at rest, and we in the wilderness; they singing, as crowned with joy; we crying, as crowned with thorns. But, I say, we are all of one house, one family, and are all the children of one Father.

This, therefore, we must not forget, lest we debar ourselves of much of that which otherwise, while here, we have a right unto.

Let us, therefore, I say, remember, that the temple of G.o.d is but one, though divided, as one may say into kitchen and hall, above stairs and below; or holy and most holy place. For it stands upon the same foundation, and is called but one, the temple of G.o.d; which is built upon the Lord our Saviour.

I told you before, that none of old could go into the most holy, but by the holy place, even by the veil that made the part.i.tion between (Exo 26:33; Lev 16:2,12,15; Heb 9:7,8, 10:19). Wherefore, they are deceived that think to go into the holiest, which is heaven, when they die, who yet abandon and hate the holy place, while they live. Nay, Sirs, the way into the holiest is through the holy place; the way into heaven is through the church on earth; for that Christ is there by his word to be received by faith, before he can by us in person be received in the beatical vision.

The church on earth is as the house of the women, spoken of in the book of Esther, where we must be dieted, perfumed, and made fit to go into the bridegroom's chamber, or as Paul says, 'made meet to be partakers of the inheritance of the saints in light'

(Esth 2; Col 1:12).

LVI. Of the holiest or inner Temple.

The most holy place was, as I said, a figure of heaven itself, consequently a type of that where the most special presence of G.o.d is, and where his face is most clearly seen, and the gladness of his countenance most enjoyed (Heb 9:23,24; Exo 25:22; Num 7:89).

The most holy place was dark, it had no windows in it, though there were such round the chambers; the more special presence of G.o.d, too, on Mount Sinai, was in the thick darkness there (1 Kings 8:12; 2 Chron 7:1; Exo 19:9, 20:21).

1. This holiest, therefore, being thus made, was to show that G.o.d, as in heaven, to us on earth is altogether invisible, and not to be reached otherwise than by faith. For, I say, in that this house had no windows, nothing therein could be seen by the highest light of this world. Things there were only seen by the light of the fire of the altar, which was a type of the s.h.i.+nings of the Holy Ghost (1 Cor 2). And hence it is said, notwithstanding this darkness, 'He dwelleth in the light, which no man can approach unto'; none but the high-priest, Christ (1 Tim 6:16; 1 Peter 3:21,22).

2. The holiest, therefore, was thus built, to show how different our state in heaven will be from this our state on earth. We walk here by one light, by the light of a written word; for that is now a light to our feet, and a lantern to our path. But that place, where there will be no written word, nor ordinances as here, will yet to us s.h.i.+ne more light and clear, than if all the lights that are in the world were put together, to light one man. 'For G.o.d is light, and in him is no darkness at all' (1 John 1:5). And in his light, and in the light of the Lamb immediately, we shall live, and walk, and rejoice all the days of eternity.

3. This also was ordained thus, to show that we, while in the first temple, should live by faith, as to what there was, or as to what was done in the second. Hence it is said, as to that, 'we walk by faith, not by sight' (2 Cor 5:9). The things that are there we are told of, even of the ark of the testimony, and mercy-seat, and the cherubims of glory, and the presence of Christ, and of G.o.d: we are, I say, told of them by the word, and believe, and are taken therewith, and hope to go to them hereafter; but otherwise we see them not. Therefore we are said to 'look, not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal' (2 Cor 4:18).

4. The people of old were not to look into the holiest, lest they died, save only their high-priest, he might go into it (Num 17:13).

To show that we, while here, must have a care of vain speculations, for there is nothing to be seen, by us while here, in heaven, otherwise than by faith in G.o.d's eternal testament. True, we may now come to the holiest, even as nigh as the first temple will admit us to come; but it must be by blood and faith, not by vain imagination, sense, or carnal reason (Heb 10:19).

5. This holiest of all was four square every way, both as to height, length, and breadth. To be thus, is a note of perfection, as I have showed elsewhere; wherefore it was on purpose thus built, to show us that all fulness of blessedness is there, both as to the nature, degree, and duration. So 'when that which is perfect is come, then that which is in part shall be done away' (1 Cor 13:8-10; Heb 10:19-22).