The Works of John Bunyan, vol 3 by John Bunyan (summer books .TXT) 📕

of sin, that wicked one, that the Son of God makes war against, in and by his church (2 Thess 2:8; Heb 12:4).

Let us therefore state the matter right; no man needs be afraid to let Jesus Christ be chief in the world, he envies nobody, he designs the hurt of none: his kingdom is not of this world, nor doth he covet temporal matters; let but his wife, his church alone, to enjoy her purchased privileges, and all shall be well.

Which privileges of hers, since they are soul concerns, make no infringement upon any man’s liberties. Let but faith and holiness walk the streets without control, and you may be as happy as the world can make you. I speak now to them that contend with him.

But if seasonable counsel will not go down, if hardness of heart and blindness of mind, and so perishing from the way, shall overtake you, it is but what you of old have been cautioned of. ‘Be wise now therefore, O ye kings; be instructed, ye judges of the earth.

Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him’ (Psa 2:10-12).

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 worship, for as that was confined to the temple, so the vessels and materials and circumstances for worship were there. I say, the whole uniform worship 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 worship 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, washings, 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 worship 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; Titus 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 worships, so far she is compared to the temple, and so far as she defends that worship, so far she is called an army (Rev 19:14). An army terrible with banners (Cant 6:4). For God 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 God, ‘We will rejoice in thy salvation, and in the name of our God, we will set up our banners’ (Psa 20:5). But here is in all this no hurt to the world, the kingdom, the worship, the war is spiritual, even as the armour is.[14] I have spoken this to distinguish worship from contending for worship, 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 worship, to worship simply as such, then it should seem—

These vessels therefore were for some other use than for formal worship 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 Assyria 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 antitype, 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, superstition, and idolatry, when suffered to be invaded by the dragon, the beast, the false prophet, and whore, must needs taste of these cups, and drink thereof, to their astonishment.

But all these are of pure gold. They are of God’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 God, 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 God 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 God, 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).

God 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