Works of John Bunyan Volume III Part 101

Now let this also that has been said upon this head, be another argument to prove that the house of the forest of Lebanon was a type of the church in the wilderness.

CHAPTER IX.

OF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OF LEBANON.

Solomon did also put vessels into the house of the forest of Lebanon. 'And all king Solomon's drinking-vessels were of gold, and all the vessels of the house of the forest of Lebanon were of'

gold, 'pure gold, none were of silver; it was nothing accounted of in the days of Solomon' (1 Kings 10:21; 2 Chron 9:20).

Since it is not expressed what those vessels of pure gold were which Solomon put in the house of the forest of Lebanon, therefore, as to the affirmative, no man can be absolute; vessels of gold, vessels of pure gold, the Holy Ghost says they were, and so leaves it to the prudent to make their conjectures; and although I may not put myself among the number of those prudent ones, yet let me take leave to say what I think in the case.

First then, negatively, they were not vessels ordained for Divine wors.h.i.+p, for as that was confined to the temple, so the vessels and materials and circ.u.mstances for wors.h.i.+p were there. I say, the whole uniform wors.h.i.+p of the Jews now was confined to the temple (1 Chron 2:4, 7:12,15,16). Wherefore the vessels here mentioned could not be such as was in order to set up wors.h.i.+p here, for to Jerusalem they were to bring their sacrifices; true, they had synagogues where ordinary service was done, there the law was read, and there the priests taught the people how they should serve the Lord; but for that which stood in carnal ordinances, as sacrificings, was.h.i.+ngs, and using vessels for that purpose, that was performed at Jerusalem.

This house, therefore, to wit, the house of the forest of Lebanon, was not built to slay or to offer burnt-offerings or sacrifices in, but as that altar was which the two tribes and an half, built by Jordan, when they went each to their inheritance, namely, to be a witness of the people's resolutions to preserve true religion in the church, to themselves, and to their posterity (Josh 22:21-29).

Since this house therefore was designed for defensive war, it was not requisite that the formalities of wors.h.i.+p should be there.[13]

The church in the wilderness also, so far as she is concerned in contention, so far she is not taken up in the practical parts of religion (1 Thess 2:2); for religion is not to be practised in the church in the moments of contention. Let us practise then our religion in peace, and in all peaceable ways, and vindicate it by way of contention, that is, when asked or required by opposites to render a reason thereof (Phil 1:7,17; Acts 22:1). But my contention must be, not in pragmatic languages or in striving about words to no profit, but by words of truth and soberness, with all meekness and fear (Acts 26:24,25; t.i.tus 3:1,2; 1 Peter 3:15).

To practise and defend a practice you know are two things; I practise religion in my closet, in my family, in the congregation, but I defend this practice before the magistrate, the king, and the judge. Now the temple was prepared for the practice of religion, and the house of the forest of Lebanon for defence of the same (Rev 11:1). So far then as the church in the wilderness wors.h.i.+ps, so far she is compared to the temple, and so far as she defends that wors.h.i.+p, so far she is called an army (Rev 19:14). An army terrible with banners (Cant 6:4). For G.o.d has given a banner to them that fear him, that it may be displayed because of the truth (Psa 60:4). Hence she says to G.o.d, 'We will rejoice in thy salvation, and in the name of our G.o.d, we will set up our banners' (Psa 20:5). But here is in all this no hurt to the world, the kingdom, the wors.h.i.+p, the war is spiritual, even as the armour is.[14] I have spoken this to distinguish wors.h.i.+p from contending for wors.h.i.+p, and to make way for what is yet to be said.

If the vessels of the forest of Lebanon, or those put in that house, were not such as related to wors.h.i.+p, to wors.h.i.+p simply as such, then it should seem--

These vessels therefore were for some other use than for formal wors.h.i.+p in the house of the forest of Lebanon. The best way then, that I know of, to find out what they were is first to consider to what they are joined in the mention of them. Now I find them joined in the mention of them with Solomon's drinking vessels, and since as they were made of fine or pure gold, I take them also to be vessels of the same kind, namely, vessels to drink in. Now if we join to this the state of the church in the wilderness, of which, as we have said, this house of the forest of Lebanon was a type, then we must understand that by these vessels were prefigured such draughts as the church has, when in a bewildered or persecuted state; and they are of two sorts, either, First, Such as are exceeding bitter; or, Second, Such as are exceeding sweet; for both these attend a state of war.

First. Such as are exceeding bitter. These are called cups of red wine, signifying blood; also, the cup of the Lord's fury, the cup of trembling, the cup of astonishment, &c. (Psa 75:8; Isa 51:17,22; Jer 25:15; Eze 23:33).

Nor is there anything more natural to the church, while in a wilderness condition, than such cups and draughts as these. Hence she, as there, is said to be clothed, as was said afore, in sackcloth, to mourn, to weep, to cry out, and to be in pain, as is a woman in travail. See the Lamentations and you will find all this verified. See also Revelation 11:3, 12:2.

And whoso considers what has already been said as to what the house of the forest of Lebanon met with, will find that what is here inferred is not foreign but natural. For, can it be imagined, that when the king of a.s.syria laid down his army by the sides of Lebanon, and when the fire was to devour her cedars, also when Lebanon was to be cut down and languish, that these vessels, these cups, were not then put into her hand. And I say again, since the church in the wilderness, Lebanon's ant.i.type, has been so persecuted, so distressed, so oppressed, and made the seat of so much war, so much blood, of so many murders of her children within her, &c., can it be imagined that she drank of none of these cups?

Yes, yes, she has drank the red wine at the Lord's hand, even the cup of blood, of fury, of trembling, and of astonishment; witness her own cries, sighs, tears, and tremblings, with the cries of widows, children, and orphans within her (Lam 1, 2, 4, 5).

But what do I cite particular texts, since reason, histories, experience, anything that is intelligible, will confirm this for a truth; namely, that a people whose profession is directly in opposition to the devil and Antichrist, and to all debauchery, inhumanity, profaneness, superst.i.tion, and idolatry, when suffered to be invaded by the dragon, the beast, the false prophet, and wh.o.r.e, must needs taste of these cups, and drink thereof, to their astonishment.

But all these are of pure gold. They are of G.o.d's ordaining, appointing, filling, timing, and also sanctified by him for good to those of his that drink them. Hence Moses chose rather to drink a brimmer of these, 'than to enjoy the pleasures of sin for a season' (Heb 11:25). The sourness, bitterness, and wormwood of them, therefore, is only to the flesh that loveth neither G.o.d, nor Christ, nor grace (Psa 75:8; Phil 1:28).

The afflictions, therefore, that the church in the wilderness hath met with, these cups of gold, are of more worth than are all the treasures of Egypt; they are needful and profitable, and praiseworthy also, and tend to the augmenting of our glory when the next world is come (1 Thess 3:3; Rev 2:10; 1 Peter 1:6). Besides they are signs, tokens, and golden marks of love, and jewels that set off the beauty of the church in the sight of G.o.d the more (Gal 6:17; Rev 3:19; Heb 12:6). They are also a means by which men are proved sound, honest, faithful, and true lovers of G.o.d, as also such whose graces are not counterfeit, feigned, or unsound, but true, and such as will be found to praise, and honour, and glory, at the appearing of Jesus Christ (Isa 27:9; Heb 12:7-10; 1 Peter 2:19; 2 Cor 4:17,18; 2 Thess 1:5).

And this has been the cause that the men of our church in the wilderness have gloried in tribulation, taking pleasure in reproaches, in necessities, in persecutions, and in distresses for Christ's sake (Rom 5:3; 2 Cor 12:9,10). Yea, this is the reason why they have bidden one another rejoice when they fell into divers temptations, saying, Happy is the man that endureth temptations, and behold we count them happy that endure (James 1:2,12, 5:11). And again, 'if ye be reproached for the name of Christ, happy are ye' (1 Peter 4:14).

These therefore are vessels of pure gold, though they contain such bitter draughts, and though such as at which we make so many wry faces before we can get their liquor down.

Do you think that a Christian, having even this cup in his hand to drink it, would change it for a draught of that which is in the hand of the woman that sits on the back of the scarlet-coloured beast? (Rev 17:3,4). No, verily, for he knows that her sweet is poison, and that his bitter is to purge his soul, body, life, and religion, of death (2 Tim 2:11,12).

G.o.d sends his love tokens to his church two ways, sometimes by her friends, sometimes by her enemies. When they come by the hand of a friend, as by a minister, a brother, or by the Holy Ghost, then they come smoothly, sweetly, and are taken, and go down like honey.

But when these love tokens come to them by the hand of an enemy, then they are handed to them roughly; Pharaoh handed love tokens to them roughly; the king of Babylon handed these love tokens to them roughly. They bring them of malice, G.o.d sends them of love; they bring them and give them to us, hoping they will be our death; they give us them therefore with many a foul curse, but G.o.d blesses them still. Did not Haman lead Mordecai in his state by the hand of anger?

Nor is this cup so bitter but that our Lord himself drank deep of it before it was handed to his church; he did as loving mothers do, drink thereof himself to show us it is not poison, also to encourage us to drink it for his sake and for our endless health (Matt 20:22, 26:39,42).

And, as I told you before, I think I do not vary from the sense of the text in calling them cups; because, though there they have no name, they are joined with king Solomon's drinking vessels, and because as so joined in the type, so they are also joined here; therefore the cup here is called Christ's cup. 'Are ye able to drink of the cup that I shall drink of?' 'Ye shall drink indeed of my cup' (Matt 20:22,23). Here you see they are joined in a communion in this cup of affliction, as the cups in one and the same breath are joined with those king Solomon drank in, which he put in the house of the forest of Lebanon.

[Second. Such as are exceeding sweet.]

But these are not all the cups that belong to the house of the forest of Lebanon, or rather to the church in the wilderness; there is also a cup, out of which, at times, is drunk what is exceeding sweet. It is called the cup of consolation, the cup of salvation; a cup in the which G.o.d himself is (Psa 116:13; Jer 16:7). As he said, the Lord is the portion of my cup. Or rather, 'The Lord is the portion of mine inheritance, and my cup' (Psa 16:5). This cup, they that are in the church in the wilderness have usually for an after-draught to that bitter one that went before. Thus, as tender mothers give their children plumbs or sugar, to sweeten their palate after they have drank a bitter potion, so G.o.d gives his the cups of salvation and consolation, after they have suffered awhile.

'For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ' (2 Cor 1:5).

Hence the apostle a.s.sureth himself concerning the affliction of them at Corinth; yea, and also promiseth them, that as they were partakers of the sufferings, so should they be of the consolation (2 Cor 1:7). Some of these cups are filled until they run over, as David said his did, when the valley of the shadow of death was before him. 'Thou preparest a table before me,' said he, 'in the presence of mine enemies: thou anointest my head with oil; my cup runneth over' (Psa 23:5). This is that which the apostle calls exceeding; that is, that which is beyond measure. 'I am,' says he, 'filled with comfort, I am exceeding joyful in all our tribulation'

(2 Cor 7:4).

Now he has one answering the other. Thou hast made summer and winter. Thou hast made the warm beams of thy sun answerable to the cold of the dark night. This may be also yet signified by the building of this house, this type of the church in the wilderness, in so pleasant a place as the forest of Lebanon was (Cant 4:8).

Lebanon! Lebanon was one of the sweetest places in all the land of Canaan. Therefore we read of the fruit of Lebanon, of the streams from Lebanon; the scent, the smell, the glory of Lebanon; and also of the wine and flowers of Lebanon (Psa 72:16; Hosea 14:6,7; Isa 35:2, 9:13; Nahum 1:4).

Lebanon! That was one thing that wrought with Moses to desire that he might go over Jordan; namely, that he might see that goodly mountain, and Lebanon. The glory and excellent beauty of the church, Christ also setteth forth, by comparing of her to Lebanon. 'Thy lips, O my spouse,' says he, 'drop as the honey-comb: honey and milk are under thy tongue, and the smell of thy garment is like the smell of Lebanon' (Cant 4:11,15). This house, therefore, being placed here, might be to show how blessed a state G.o.d could make the state of his church by his blessed grace and presence, even while she is in a wilderness condition.

We will add to this, for further demonstration, that letter of that G.o.dly man, Pomponius Algerius, an Italian martyr; some of the words of which are these:--

'Let,' saith he, 'the miserable worldly man answer me; what remedy or safe refuge can there be unto him if he lack G.o.d, who is the life and medicine of all men: and how can he be said to fly from death, when he himself is already dead in sin. If Christ be the way, verity, and life, how can there be any life then without Christ?

'The sooly[15] heat of the prison to me is coldness; the cold winter to me is a fresh spring-time in the Lord. He that feareth not to be burned in the fire, how will he fear the heat of weather?

Or what careth he for the pinching frost, which burneth with the love of the Lord?

'The place is sharp and tedious to them that be guilty; but to the innocent and guiltless it is mellifluous. Here droppeth the delectable dew; here floweth the pleasant nectar; here runneth the sweet milk; here is plenty of all good things. And although the place itself be desert and barren, yet to me it seemeth a large walk, and a valley of pleasure; here to me is the better and more n.o.ble part of the world. Let the miserable worldling say, and confess, if there be any plot, pasture, or meadow, so delightful to the mind of man, as here. Here I see kings, princes, cities, and people; here I see wars, where some be overthrown, some be victors, some thrust down, some lifted up. Here is Mount Sion; here I am already in heaven itself. Here standeth first Christ Jesus in the front; about him stand the old fathers, prophets, and evangelists, apostles, and all the servants of G.o.d; of whom some do embrace and cherish me, some exhort me, some open the sacraments unto me, some comfort me, other some are singing about me: and how then shall I be thought to be alone, among so many, and such as these be, the beholding of whom to me is both solace and example.

For here I see some crucified, some slain, some stoned, some cut asunder, and some quartered, some roasted, some broiled, some put in hot caldrons, some having their eyes bored through, some their tongues cut out, some their skin plucked over their heads, some their hands and feet chopped off, some put in kilns and furnaces, some cast down headlong, and given to the beasts and fowls of the air to feed upon. It would,' said he, 'ask a long time, if I should recite all.

'To be short, divers I see with divers and sundry torments excruciate; yet notwithstanding, all living and all safe. One plaster, one salve cureth all their wounds, which also giveth to me strength and life; so that I sustain all these transitory anguishes and small afflictions with a quiet mind, having a greater hope laid up in heaven. Neither do I fear mine adversaries which here persecute me and oppress me, for he that dwelleth in heaven shall laugh them to scorn, and the Lord shall deride them. I fear not thousands of people which compa.s.s me about. The Lord my G.o.d shall deliver me, my hope, my supporter, my comforter, who exalteth up my head. He shall smite all them that stand up against me without cause; and shall dash the teeth and jaws of sinners asunder, for he only is all blessedness and majesty.

'The rebukes for Christ's cause make us jocund; for so it is written: if ye be rebuked and scorned for the name of Christ, happy be you; for the glory and spirit of G.o.d resteth upon you (1 Peter 4). Be ye therefore certified (said he, by this his letter to his friends) that our rebukes, which are laid upon us, redound to the shame and harm of the rebukers. In this world there is no mansion firm to me; and therefore I will travel up to the New Jerusalem which is in heaven, and which offereth itself to me, without paying any fine or income. Behold I have entered already in my journey, where my house standeth for me prepared, and where I shall have riches, kinsfolks, delights, honours, never-failing.

'As for these earthly things here present, they are transitory shadows, vanis.h.i.+ng vapours, and ruinous walls. Briefly all is but very vanity of vanities, whereas hope, and the substance of eternity to come, are wanting; which the merciful goodness of the Lord hath given, as companions to accompany me, and to comfort me; and now do the same begin to work, and to bring forth fruits in me. I have travelled hitherto, laboured and sweat early and late, watching day and night, and now my travails begin to come to effect. Days and hours have I bestowed upon my studies. Behold the true countenance of G.o.d is sealed upon me, the Lord hath given mirth in my heart: and therefore in the same will I lay me down in peace and rest (Psa 4). And who then shall dare to blame this our age consumed; or say that our years be cut off? What man can now cavil that these our labours are lost, which have followed, and found out the Lord and maker of the world, and which have changed death with life? My portion is the Lord, saith my soul, and therefore, I will seek and wait for him.

'Now then, if to die in the Lord be not to die but live most joyfully, where is this wretched worldly rebel, which blameth us of folly, for giving away our lives to death? O how delectable is this death to me! to taste the Lord's cup, which is an a.s.sured pledge of true salvation; for so hath the Lord himself forewarned us, saying, the same that they have done to me, they will also do unto you. Wherefore let the doltish world, with his blind worldlings (who in the bright suns.h.i.+ne, yet go stumbling in darkness, being as blind as beetles), cease thus unwisely to carp against us for our rash suffering, as they count it. To whom, thus, we answer again, with the holy apostle, that neither tribulation, nor anguish, nor hunger, nor nakedness, nor jeopardy, nor persecution, nor sword, shall be able ever to separate us from the love of Christ; we are slain all the day long; we are made like sheep ordained to the shambles (Rom 8).

'Thus,' saith he, 'do we resemble Christ our Head, which said that the disciple cannot be above his master, nor the servant about his Lord. The same Lord hath also commanded that every one shall take up his cross and follow him (Luke 9). Rejoice, rejoice, my dear brethren and fellow-servants, and be of good comfort, when ye fail into sundry temptations; let your patience be perfect in all parts. For so it is foreshowed us before, and is written, that they which shall kill you shall think to do G.o.d good service.

Therefore, afflictions and death be as tokens and sacraments of our election and life to come. Let us then be glad and sing unto the Lord, when as we, being clear from all just accusations, are persecuted and given to death; for better it is that we in doing well do suffer, if it so be the will of G.o.d, than doing evil (1 Peter 3). We have for our example Christ and the prophets which spake in the name of the Lord, whom the children of iniquity did quell[16] and murder. And now we bless and magnify them that then suffered. Let us be glad and joyous in our innocency and uprightness; the Lord shall reward them that persecute us; let us refer all revengement to him.

'I am accused of foolishness, for that I do not shrink from the true doctrine and knowledge of G.o.d, and do not rid myself out of these troubles, when with one word I may. O the blindness of man, which seeth not the sun s.h.i.+ning, neither remembereth the Lord's words. Consider therefore what he saith, you are the light of the world. A city built on the hill cannot be hid; neither do men light a candle and put it under a bushel, but upon a candlestick, that it may s.h.i.+ne, and give light to them in the house. And in another place he saith you shall be led before kings and rulers.

Fear ye not them which kill the body, but him which killeth both body and soul. Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; and he that denieth me before men, him will I also deny before my heavenly Father.

'Wherefore, seeing the words of the Lord be so plain, how, or by what authority, will this wise counsellor then approve this his counsel which he doth give? G.o.d forbid that I should relinquish the commandments of G.o.d and follow the counsels of men. For it is written, Blessed is the man that hath not gone in the way of sinners, and hath not stood in the counsels of the unG.o.dly, and hath not sit in the chair of pestilence (Psa 1).[17] G.o.d forbid that I should deny Christ where I ought to confess him; I will not set more by my life than by my soul, neither will I exchange the life to come for this world here present. O how foolishly speaketh he which argueth me of foolishness!'

And a little farther he saith, 'And now let this carnal politic counsellor, and disputer of this world, tell wherein have they to blame me. If in mine examinations I have not answered so after their mind and affection as they required of me, seeing it is not ourselves that speak, but the Lord that speaketh in us, as he himself doth fore-witness, saying, When you shall be brought before rulers and magistrates, it is not you yourselves that speak, but the Spirit of my Father that shall be in you (Matt 10). Wherefore, if the Lord be true and faithful of his word, as it is most certain, then there is no blame in me; for he gave the words that I did speak, and who was I that could resist his will?

'If any man shall reprehend the things that I said, let him then quarrel with the Lord, whom it pleased to work so in me; and if the Lord be not to be blamed, neither am I herein to be accused, which did that I purposed not, and that I fore-thought not of.

The things that there I did utter and express [he means when he was before the magistrates], if they were otherwise than well, let them show it, and then will I say that they were my words, and not the Lord's. But if they were good and approved, and such as cannot justly be accused, then must it needs be granted, spite of their teeth, that they proceeded of the Lord; and then who be they that shall accuse me--people of prudence? Or who shall condemn me--just judges? And though they so do, yet, nevertheless, the word shall not be frustrate, neither shall the gospel be foolish or therefore decay, but rather the kingdom of G.o.d shall the more prosper and flourish unto the Israelites, and shall pa.s.s the sooner unto the elect of Christ Jesus, and they which shall so do shall prove the grievous judgment of G.o.d. Neither shall they escape without punishment that be persecutors and murderers of the just.

'My well-beloved,' saith he, 'lift up your eyes and consider the counsels of G.o.d. He showed unto us a late an image of his plague, which was to our correction; and if we shall not receive him he will draw out his sword and strike with sword, pestilence, and famine, the nation that shall rise against Christ.'

This, as I said, is part of a letter writ by Pomponius Alerius, an Italian martyr, who, when he wrote it, was in prison, in, as he calls it, his delectable orchard, the prison of Leonine, 12 calend. August, anno 1555. As is to be seen in the second volume of the book of martyrs.[18]

This man was, when he wrote this letter, in the house of the forest of Lebanon, in the church in the wilderness, in the place and way of contending for the truth of G.o.d, and he drank of both these bitter cups of which I spake before, to wit, of that which was exceeding bitter, and of that which was exceeding sweet, and the reason why he complained not of the bitter was because the sweet had overcome it--as his afflictions abounded for Christ, so did his consolations by him. So, did I say? they abounded much more.