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

God, until he went into the sanctuary of God (Psa 73:16,17).

How then can the world judge of the condition of the saints? Alas, had they known the church’s strength, surely they would not, as they have, so furiously assaulted the same. But what have they got by all they have done, either against the head or body of the same? She yet has being in the world, and will have, shall have, though all the nations on earth should gather themselves together against it. Nor is it the cutting off of many that will make her cease to flourish. Alas, were she not sometimes pruned and trimmed her boughs would stand too thick. Those therefore that are taken away with God’s pruning-hooks are removed, that the under branches may grow the better.[19] But, I say, to extinguish her it is in vain for any to hope for that. She stands upon pillars, on rocks, on the munition of rocks; stand therefore she must, whether the world believes it or no.

‘And the other pillars—were before them,’ or, as the margin has it, ‘according to them.’ The other pillars, that is, they more inward, those that were in the body of the house. Christ doth not, as the poor world doth, that is, set the best leg before; the pillars that were more inward in the house were as good as those in the front. It is true some are appointed to death to show to the world the strength of grace, not that he can help nobody to that strength but they. The most feeble of his flock, when Christ shall stand by and strengthen them, are able to do and bear what the strong have underwent. For so he saith.

And ‘the other pillars and the thick beams were’ according to them; nay, ‘before them.’ Indeed, they that are left seem weak and feeble if compared to them that have already been tried with fire and sword and all the tortures of men. But that grace by which they were helped that have done such mighty acts already, can help those who seem more weak yet to go beyond them. God strengtheneth ‘the spoiled against the strong, so that the spoiled shall come against the fortress’ (Amos 5:9). Or, as another scripture has it, ‘The lame take the prey’ (Isa 33:23). So that you see here is all substance. All here are pillars and thick beams, both in the house and in the porch.

The conclusion therefore is:—The true members of the church in the wilderness are strong, mighty, being made able by the grace of God for their standing, and being also coupled and compacted together with the biggest bands or thickest beams that the Holy Ghost puts forth to bind and hold this church together. And there is reason for it. The church is God’s tower or battery by which he beateth down Antichrist, or if you will have it in the words of the prophet, ‘Thou art my battle-axe and weapons of war; for with thee [saith God] will I break in pieces,’ &c. (Jer 51:19,20).

Wherefore, since the church is set for defence of religion, and to be as a battery to beat down Antichrist, it is requisite that she should be made up of pillars of strong and staunch materials.[20]

The largeness of the porch was commodious; it was the next shelter, or the place whereunto they of the house of the forest of Lebanon, when pursued, might resort or retreat with the less difficulty.

Thus the church in the wilderness has her porch, her place, her bosom, whereunto her discouraged may continually resort, and take up and be refreshed. As Abiathar thrust in to David and his men in the wilderness, in the day when Saul had slain his father, and of his brethren, even ‘four-score and five persons that did wear a linen ephod’ (1 Sam 22:17-23).

When the apostles were persecuted ‘they went to their own company,’

because the Lord was there (Acts 4:23). There we find the pillars, and have both solace and example. There, as Pomponius said of his person, stands Christ Jesus in the front as Captain of the Lord’s host, and round about him the old fathers, prophets, apostles, and martyrs. This porch, therefore, I take to be a figure of those cordial and large affections which the church in the wilderness has to all, and for all them that love the truth, and that suffer and are afflicted for the sincere profession thereof.

This porch was bigger than that which belonged to the temple by much, to show that those that are made the objects of the enemies’

rage most are usually most prepared with affection for them that are in the same condition. Fellow-feeling is a great matter. It is said of the poor afflicted people that were in Macedonia ‘in a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality;[21] for to their power,—yea, and beyond their power,’ they showed their charity to the destroyed church of Jerusalem (2 Cor 8:1-4).

And a porch in a forest, or a bosom in a wilderness, is seasonable to them that in the wilderness are faint and weary. Nabal shut up his doors against David, and therefore he died like a beast. Poor David! thou wast bewildered, but this churl had no compassion for thee (1 Sam 25:5-13, 25-39). Blest Obadiah, thou hadst a bosom, and bread, and hiding-places for the church, when rent and torn by the fury of Jezebel, and thou hast for it thy reward in heaven (1

Kings 18:3,4; Matt 10:42). Ebedmelech, because he had compassion on Jeremiah when he was in the dungeon, God did not only give him his life for a prey, but promised him the effects of putting his trust in the Lord (Jer 38:7-11, 39:15-18).

And he made a porch of pillars. The porch is but the entrance of the house, whither many go that yet step not into the house, but make their retreat from thence; but it is because they are non-residents, they only come to see; or else, if they pretended more, it was not from the heart. ‘They went out from us,’ said John, ‘but they were not of us; for if they had been of us they would, no doubt, have continued with us; but they went out that they might be made manifest that they were not all of us’ (1 John 2:19).

And forasmuch as this porch was fifty cubits long, men may take many a step straight forward therein and be but in the porch yet.[22]

Even as we have seen men go, as one would think, till they are out of view in the porch of this church in the wilderness, but presently you have them without the door again.

True, this porch was made of pillars, and so to every one, at first entrance, it showed the power of the place; the church in the wilderness also is so builded that men may see it is ordained for defence. Men also, at their first offer to step over the threshold there, with mouth profess that they will dwell as soldiers there.

But words are but wind; when they see the storm a-coming they will take care to shift for themselves. This house, or church in the wilderness, must see to itself for all them.

As the house therefore is a figure of the church in the wilderness, so, so great a porch belonging to it may be also to show that numbers may there be entertained that, if need be, will quickly whip out again. Although therefore the porch was made of pillars, yet every one that walked there were not such. The pillars was to show them, not what they were, but what they should be that entered into this house.

The church also in the wilderness, even in her porch or first entrance into it, is full of pillars, apostles, prophets, and martyrs of Jesus. There also hang up the shields that the old warriors have used, and are plastered upon the walls the brave achievements which they have done. There are also such encouragements there for those that stand, that one would think none that came thither with pretence to serve there would, for very shame, attempt to go back again; and yet, not to their credit be it spoken, they will forsake the place without blushing, yea, and plead for this their so doing. But I have done with the explicatory part, and conclude that from these ten particulars thus handled in this book, the house of the forest of Lebanon was a type, or figure, of the church in the wilderness.

Nor do I know, if this be denied, how so fitly to apply some of these texts which speak to the church, to support her under her troubles, of the comforts that afterwards she shall enjoy, since they are presented to her under such metaphors as clearly denote she was once in a wilderness, for instance, 1. ‘Sing, O ye heavens; for the Lord hath done it [that is, redeemed his servant Jacob from his sins and from the hand of the enemy]: shout, ye lower parts of the earth [or church once trampled under feet]: break forth into singing, ye mountains, O forest, and every tree therein [here is comfort for the church under the name of a forest, that in which the house we have been speaking of was built]: for the Lord hath redeemed Jacob, and glorified himself in Israel’ (Isa 44:23). To what, I say, can this text more fitly be applied, than to the church in the wilderness, put here under the name of a forest as well as under the title of heaven? Yea, methinks it is cried here to her, ‘O forest,’ on purpose to intimate to us that the house in the forest of Lebanon was the figure of the church in this condition.

2. Again, ‘Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the holy One of Israel. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off’ (Isa 29:17-20). Lebanon was a forest, but now she must be a fruitful field. What means he here by Lebanon but the church under persecution, and the fruitful field? Mistress Babylon shall become as a forest, that is, as the church under distress. But when shall this be? Why, when the terrible one is brought low and the scorner is consumed, &c.

What can be more plain than this to prove that Lebanon, even the house in the forest of Lebanon, for that is here intended, was a figure of the church in the wilderness, or in a tempted and persecuted state. For to be turned into a fruitful field signifies the recovering of the afflicted church into a state most quiet and fruitful; fruitful fields are quiet because they are fenced, and so shall the church be in that day.

3. ‘The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose’ (Isa 35:1).

What are we to understand by these words if they be not a prophecy of the flourishing state of Christ’s kingdom, who, in the days of her persecution, is compared to a wilderness, to a desert, and to solitary places. And she ‘shall be glad for them’; for what? for that