Works of John Bunyan: THE WATER OF LIFE 1216

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

 [Second. The term LIFE.]

As there is a great special signification in this term WATER, so there is in this term LIFE, water of life. 'He showed me the water of life.' In that, therefore, there is added to this word water, that of life, it is, in the general, to show what excellent virtue and operation there is in this water. It is aquae vitae, water of life, or water that hath a health and life in it. And this term shows us,

1. That the world of graceless men are dead; dead in trespasses and sins (John 5:21,25; Eph 2:1; Col 2:13). Dead, that is, without life and motion Godward, in the way of the testament of his Son.

2. It also shows us that there is not anything in the world, or in the doctrine of the world, the law, that can make them live. Life is only in this water, death is in all other things. The law, I say, which is that that would, if anything in the whole world, give life unto the world, but that yet killeth, condemneth, and was added that the offense might abound; wherefore there is no life either in the world or in the doctrine of the world. It is only in this water, in this grace of God, which is here called the water of life, or God's aquae vitae.

3. It is also called the water of life to show that by the grace of God men may live, however dead their sins have made them. When God will say to a sinner, 'live,' though he be dead in his sins, 'he shall live.' 'When thou wast in thy blood, I said unto thee, Live; yea, when thou wast in thy blood, I said, Live' (Eze 16:6). And again, 'The dead shall hear the voice of the Son of God; and they that hear shall live' (John 5:25). That is, when he speaks words of grace, and mixeth those words with the Spirit and grace of the gospel, then men shall live; for such words so attended, and such words only, are spirit and life. 'The words that I speak unto you,' saith Christ, 'they are spirit, and they are life' (John 6:63).

4. In that this grace of God is here presented unto us under the terms of water of life, it is to show that some are sick of that disease that nothing can cure but that. There are many diseases in the world, and there are also remedies for those diseases; but there is a disease that nothing will, can, or shall cure, but a dram of this bottle, a draught of this aquae vitae, this water of life. This is intimated by the invitation, 'let him take the water of life freely' (Rev 22:17). And again, 'I will give unto him that is athirst of the fountain of the water of life freely' (Rev 21:6). This is spoken to the sick, to them that are sick of the disease that only Christ, as a physician, with his water of life, can cure (Mark 2:17). But few are sick of this disease, but few know what it is to be made sick of this disease. Nothing can make sick of this disease, but the law and sin, and nothing can cure but the grace of God by the gospel, called here the water of life.

[THE GREATNESS AND ABUNDANCE OF THE WATER OF LIFE.]

[SECOND.] We come now to the second thing the text presents, and that is the quantity of this water of life. It is a RIVER—' He showed me a river of water of life.' Waters that are cordial, and that have in them a faculty to give life to them that want it, and to maintain life where it is, are rare and scarce, and to be found only in close places and little quantities; but here you see there is abundance, a great deal, a RIVER, a river of water of life. In my handling of this point I will show you,

FIRST. What a river of water of life this is. SECOND. And then draw some inferences therefrom.

FIRST. What a river this is, this river of water of life.

First. It is a deep river. It is a river that is not shallow, but deep, with an 'O the depth!' (Rom 11:33). 'I will make their waters deep, saith God' (Eze 32:14). And again, they 'have drunk of the deep waters' (Eze 34:18). A river of water of life is much, but a deep river is more. Why, soul-sick sinner, sin-sick sinner, thou that art sick of that disease that nothing can cure but a potion of this river of the water of life, here is a river for thee, a deep river for thee. Those that at first are coming to God by Christ for life are of nothing so inquisitive as of whether there is grace enough in him to save them. But, for their comfort, here is abundance, abundance of grace, a river, a deep river of the water of life, for them to drink of.

Second. As this river is deep, so it is wide and broad (Eph 3:18; Job 11:9). Wherefore, as thou art to know the depth, that is, that it is deep, so thou art to know its breadth, that is, that it is broad; it is broader than the sea, a river that cannot be passed over (Eze 47:5). Never did man yet go from one side of this river to the other when the waters indeed were risen; and now they are risen, even now they proceed out of the throne of God and of the Lamb too. Hence this grace is called 'the unsearchable riches of Christ' (Eph 3:8). Sinner, sick sinner, what sayest thou to this? Wouldst thou wade? Wouldst thou swim? Here thou mayest swim; it is deep, yet fordable at first entrance. And when thou thinkest that thou hast gone through and through it, yet turn again and try once more, and thou shalt find it deeper than hell, and a river that cannot be passed over. If thou canst swim, here thou mayest roll up and down as the fishes do in the sea. Nor needest thou fear drowning in this river; it will bear thee up, and carry thee over the highest hills, as Noah's waters did carry the ark. But,

Third. As this river of water of life is deep and large, so it is a river that is full of waters. A river may be deep and not full. A river may be broad and not deep. Aye, but here is a river deep and broad, and full too. 'Thou waterest it; thou greatly enrichest it with the river of God, which is full of water' (Psa 65:9). Full of grace and truth. Fill the water-pots, saith Christ, up to the brim. The waters of a full cup the wicked shall have; and a river full of the water of life is provided for those who indeed have a desire thereto.

Fourth. As this river is deep, broad, and full, so it still aboundeth with water. The waters, says the prophet, 'were risen' (Eze 47:4). Hence, the Holy Ghost saith, God causeth the waters to flow (Psa 147:18). And again, 'And it shall come to pass in that day [the day of the gospel] that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim' (Joel 3:18). When a river overflows it has more water than its banks can bound: it has water. 'Behold, he smote the rock, that the waters gushed out, and the streams overflowed' (Psa 78:20). This river of water of life, signified by these waters, abounds and overflows its banks in an infinite and unspeakable manner. Thus much for the river, to wit, what a river of water of life it is. It is a river deep, broad, full, and abounding with this water, with this Spirit and grace of the gospel.

Works of John Bunyan: THE WATER OF LIFE 1215

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

THE WATER OF LIFE.

'AND HE SHOWED ME A PURE RIVER OF WATER OF LIFE, CLEAR AS CRYSTAL, PROCEEDING OUT OF THE THRONE OF GOD AND OF THE LAMB.' Revelation 22:1

These words are part of that description that one of the seven angels, which had the seven vials full of the seven last plagues, gave unto John of the New Jerusalem, or of the state of that gospel church, that shall be in the latter days (Rev 21:9). Wherefore he saith, 'And he showed me'; HE, the angel, showed it to me.

In the text we have these things to consider:

FIRST. The matter, the subject matter of the text, and that is the water of life. 'He showed me the water of life.' SECOND. We have also here the quantity of this water shown to him, and that is under the notion of a river: 'He showed me a river of water of life.' THIRD. He shows him also the head, or well-spring, from whence this river of water of life proceeds, and that is, 'the throne of God and of the Lamb.' 'He showed me a river of water of life, proceeding out of the throne of God, and of the Lamb.' FOURTH. We have also here the nature and quality of this water; it is pure, it is clear as crystal: 'And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.'

[THE WATER OF LIFE.]

[FIRST.] We will begin with the first of these, to wit, with the matter, the subject matter of the text, which is, THE WATER OF LIFE. These words, water of life, are metaphorical, or words by which a thing most excellent is presented to and amplified before our faces; and that thing is the Spirit of grace, the Spirit and grace of God. And the words, water of life, are words most apt to present it to us by; for what is more free than water, and what more beneficial and more desirable than life? Therefore I say it is compared to, or called, the water of life. He showed me the water of life.

That it is the Spirit of grace, or the Spirit and grace of God, that is here intended: consider, FIRST, the Spirit of grace is compared to water in other places; and, SECOND, it is also called the Spirit of life. Just as it is presented unto us here, 'He showed me the water of life.'

FIRST. The spirit of grace is compared to water. 'Whosoever,' saith the Lamb, 'drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life' (John 4:14). What can hereby water be intended, but the Spirit of grace that this poor harlot, the woman of Samaria, wanted, although she was ignorant of her want, as also of the excellency thereof? Which water also is here said to be such as will spring up, in them that have it, as a well into everlasting life.

Again, 'In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink.' But of what? Why, of his rivers of living waters. But what are they? Why he answers, 'This spake he of the Spirit, which they that believe on him should receive' (John 7:37-39).

Yes, the prophets and servants of God in the Old Testament did take this water of life for the Spirit of grace that should in the latter days be poured out into the church. Hence, Isaiah calls water God's Spirit and blessing, and Zechariah calls it the Spirit of grace. 'I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring' (Isa 44:3). And Zechariah saith, 'I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication,—and they shall mourn,' &c. (Zech 12:10). Behold, in all these places the Spirit of grace is intended, and for our better understanding it is compared to water, to a well of water, to springs of water, and to floods of water.

SECOND. It is also called the Spirit of life, [either] more closely, [or] more openly.

More closely, where it is called 'living water,' 'that living water,' and 'water springing up into everlasting life' (John 4:10,11,14, 7:38).

Then more openly or expressly it is called 'the Spirit of life.' 'And after three days and a half, the Spirit of life from God entered into them, and they stood upon their feet' (Rev 11:11).

From hence, therefore, I conclude, that by these terms, water of life, is meant the Spirit of grace, or the Spirit and grace of the gospel. And the terms are such as are most apt to set forth the Spirit and grace of the gospel by: for,

[First. The term WATER.]

1. By this term, WATER, an opposition to sin is presented unto us. Sin is compared to water, to deadly waters, and man is said to drink it, as one that drinketh waters. 'How much more abominable and filthy is man, which drinketh iniquity like water?' (Job 15:16). So, then, that grace and the Spirit of grace is compared to water, it is to show what an antidote grace is against sin; it is, as I may call it, counter poison to it. It is that ONLY thing by the virtue of which sin can be forgiven, vanquished, and overcome.

2. By this term WATER, you have an opposition also to the curse that is due to sin, presented unto you. The curse is compared to water; the remedy is compared to water. Let the curse come into the bowels of the damned, saith the psalmist, like water (Psa 109:18). The grace of God also, as you see, is compared to water. The curse is burning; water is cooling: the curse doth burn with hell-fire; cooling is by the grace of the holy gospel: but they that overstand the day of grace, shall not obtain to cool their tongues so much of this water as will hang on the tip of one's finger (Luke 16:24,25).

3. Water is also of a spreading nature, and so is sin; wherefore sin may for this also be compared to water. It overspreads the whole man, and infects every member; it covereth all as doth water. Grace, for this cause, may also be compared to water; for it is of a spreading nature, and can, if God will, cover the face of the whole earth, of body and soul.

4. Sin is of a fouling, defiling nature; and grace is of a washing, cleansing nature; therefore grace, and the Spirit of grace, is compared to water. 'I will,' saith God, 'sprinkle clean water upon you, [my Spirit, v 27] and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you' (Eze 36:25).

5. Water; the element of water naturally descends to and abides in low places, in valleys and places which are undermost; and the grace of God and the Spirit of grace is of that nature also; the hills and lofty mountains have not the rivers running over the tops of them; no, though they may run 'among them.' But they run among the valleys: and 'God resisteth the proud, and giveth grace unto the humble,' 'to the lowly' (John 4:6; 1 Peter 5:5; Prov 3:34).

6. The grace of God is compared to water, for that it is it which causeth fruitfulness; water causeth fruitfulness, want of water is the cause of barrenness; and this is the reason why the whole world is so empty of fruit to Godward, even because so few of the children of men have the Spirit of grace in their hearts. But,

Works of John Bunyan: THE WATER OF LIFE 1214

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

THE EPISTLE TO THE READER.

COURTEOUS READER,

I have now presented thee with something of a discourse of the water of life and its virtues; therefore, thou mayest, if thou wilt, call this book Bunyan's Bill of his Master's Water of Life. True, I have not set forth at large the excellent nature and quality thereof, nor can that so be done by the pen or tongue of men or angels. Yet this I have said, and so saying, said truly, that whosoever shall drink of this water shall find it in him a well of water; and not only so, but a well springing up in him to everlasting life, let his disease be what it will. And as men, in their bills for conviction to readers, do give an account to the country of the persons cured, and the diseases that have been removed by liquors and preparations, they have made for that end, so could I, were it not already (by Holy Writ) done by an infallible pen to my hand, give you accounts of numberless numbers that have not only been made to live, but to live for ever, by drinking of this water, this pure water of life. Many of them indeed are removed from hence, and live where they cannot be spoken with was yet; but abundance of them do still remain here, and have their abode yet with men.

Only, if thou wouldst drink it, drink it by itself, and that thou mayest not be deceived by that which is counterfeit, know it comes from the hand of our Lord, without mixture, pure and clear as crystal. I know there are many mountebanks in the world, and every of them pretend they have this water to sell; but my advice is, that thou go directly to the throne thyself (Heb 4:16); or as thou art bidden come to the waters (Isa 55:1), and there thou shalt be sure to have that which is right and good, and that which will certainly make thee well, let thy disease, or trouble, or pain, or malady, be what it will. For the price, care not for that; it is cheap enough; this is to be had without money or price. 'I will give,' saith God and the Lamb, 'unto him that is athirst, of the fountain of the water of life freely' (Rev 21:6). Hence he says again, 'Whosoever will, let him take the water of life freely' (Rev 22:17). So that thou hast no ground to keep back because of thy poverty; nay, for the poor it is prepared and set open, to the poor it is offered, the poor and needy may have it of free cost (Isa 41:17,18).

But let it not be slighted because it is offered to thee upon terms so full, so free. For thou art sick, and sick unto death, if thou drinkest not of it, nor is there any other than this that can heal thee, and make thee well. Farewell. The Lord be thy physician! So prays thy friend,

JOHN BUNYAN.

Works of John Bunyan: THE WATER OF LIFE 1213

 

A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN.

'And whosoever will, let him take the water of life freely.'—Revelation 22:17

ADVERTISEMENT BY THE EDITOR.

Often, in every age, the children of God have dared to doubt the sufficiency of divine grace —whether it was vast enough to reach their condition, to cleanse them from the guilt of all their sins, and to fit their souls to dwell with infinite holiness in the mansions of the blessed. To solve these doubts—to answer these anxious inquiries, Bunyan wrote many of his works; for although he was a Boanerges, or son of thunder, to awaken the impenitent, he was eminently a Barnabas—a son of consolation—an evangelist to direct the trembling inquirer to Christ the way, the truth, and the life. He proclaims first, from his own experience, that there is 'Grace abounding to the Chief of Sinners'; then he proclaims 'Good News for the Vilest of Men, the Jerusalem Sinner is Saved'—'Christ is an Advocate'—'Christ is a complete Savior.' Everyone is invited: 'Come and welcome to Jesus Christ.' There is 'Justification by his Righteousness'—' Salvation by his Grace.' 'He is a Throne of Grace' to which all are freely invited. Even 'The Broken Heart is an acceptable sacrifice.' 

There is 'The Holy City, New Jerusalem,' to receive such at the end of their pilgrimage, and directions amply given to the pilgrim to guide him in his progress to the celestial city; and he now introduces us to a majestic overflowing river, 'The Water of Life,' sufficient for the refreshment and solace of the myriads of God's saints who have lived from the creation, and will live until the final consummation of all things, when the prophet in holy vision saw 'a great multitude which no man could number, of all nations, and kindreds, and people, stand before the throne, and before the Lamb.' This work resulted from the author's mature experience and was published during the last year of his eventful life. 

In it he refers to one of those ten excellent manuscripts he left at his decease, prepared for the press and later published by Mr. Doe. It is called The Saint's Privilege and Profit. The way he alludes to this, as if it had been printed, shows that he had fully determined to publish it shortly, and this, if needed, would confirm our confidence in those treatises. He thus refers to it: 'Because I have spoken of this thing, more particularly upon that text, 'Let us therefore come boldly unto the throne of grace,' I shall therefore here say no more.'

Two things are rather extraordinary about this valuable treatise on the Water of Life. One is, that although inserted in every list of our author's works, both published by himself and by his friends after his decease, it escaped the researches of Doe, Wilson, Chandler, Whitfield, and others who collected and published Bunyan's works, excepting only the edition with Mason's notes, printed for A. Hogg about 1785. The other singular circumstance is that although the separate treatises of Bunyan were all most wretchedly and inaccurately printed, the Water of Life has in this respect suffered more than any other of his works. A modern edition of this book, published at Derby by Thomas Richardson, is, without exception, the most erroneously printed of all books that have come under my notice. 

The Scriptures are misquoted—words are altered so as to pervert the sense—whole sentences and paragraphs, and even whole pages in three or four places, and, in one instance, four consecutive pages, are left out!!! I should be grieved if more penal enactments were added to our statutes, but surely there should be some punishment for such a crime. The other editions are more reputable, but very incorrect. One of them bears the imprint of 'London, for James Bunyan, 1760.' Another has 'London, sold by Baxter, Doolittle, & Burkit,' evidently fictitious names, adopted from those three great authors. The Pilgrim's Progress was twice published by D. Bunyan, in Fleet Street, 1763 and 1768; and the Heavenly Footman, 'London, sold by J. Bunyan, above the Monument.' All these are wretchedly printed, and with cuts that would disgrace an old Christmas carol. Thus the public have been imposed upon, and thus the revered name of Bunyan has been sacrificed to the cupidity of unprincipled men. Had his works been respectably printed, they would have all been very popular and useful, and his memory would have been still more venerated.

To attract his readers to come personally, and partake the blessings imparted by the water of life, Bunyan shows that, as a medicine, it alone is the specific to cure the sin-sick soul—all other applications must fail most fatally—' all other remedies come from and return to the Dead Sea'—while the water of life issues from, and leads the soul to, the throne of God. It cleanseth from the old leaven. The Divine Physician is ever ready to administer to the wearied soul. Be not misled by worldly-wisemen to take advice of the doctor's boy, but go direct to Jesus; he is ready—he is willing to cure and save to the uttermost. His medicine may be sharp, but merely so as to effect the cure 'where bad humors are tough and churlish.' 'It revives where life is, and gives life where it is not. 

Take man from this river, and nothing can make him live: let him have this water, and nothing can make him die.' The river of water of life allegorically represents the Spirit and grace of God; thus the truth is mercifully set before us, for 'what is more free than water, and what more beneficial and more desirable than life?' Vast and majestic rivers convey but a faint idea of the immensity of Divine grace; in comparison, 'the most mighty mountain dwindles into the least ant's egg or atom in the world.' A stream of grace issued from the same source during the patriarchal dispensation, and mankind was then directed to it by immediate revelation, or by the tradition of their fathers. It extended under the Jewish or Levitical law, passing through the temple, issuing from under the threshold of God's house, revealed by types, shadows, and an earthly priesthood, and then 'grace ran but slowly because Jesus was not glorified.' Now it flows like a majestic river from the throne of God, open to all, without limit of family or nation, revealed to every creature by the volume of inspiration. 

This water admits no mixture—it is pure and perfect as its origin—free as the air we breathe to sustain life. 'There is no grudge, or a piece of an upbraiding speech heard therein.' Any attempt to mix with it human merits destroys all its efficacy. In it, and in it only, spiritual life, exciting to works of mercy, and giving sure hopes of immortal bliss, is to be found. God's children can no more live separated from this river than fish can live out of water. As a fish, by natural instinct, avoids foul and unwholesome water, so a Christian has spiritual powers to judge of the purity of doctrine. Like the manna from heaven, and our daily bread, it must be supplied day by day. No church cistern of works of supererogation can supply this pure water. All such pretended supplies are poisonous. It must come directly from heaven without human interference. 

Those only who spiritually thirst will seek it. Some prefer wine that perisheth in the using, while this water, once received, becomes a well-spring of living waters, springing up into everlasting life. How marvelous that river which swallows up all the impurities of the myriads of the redeemed, so that they are seen no more for ever. These are the truths pressed upon our attention in this treatise. Well may our venerated Bunyan say, while richly enjoying the blessings of this river of grace, just before he waded through the black river which absorbs our earthly bodies—' O grace! O happy church of God! all things that happen to thee are, for Christ's sake, turned into grace!' It is a river that so reflects the splendor of God that the first sight of it was to Paul above the brightness of the sun; a light that, by its glory, made dark to him all the things in the world.

Reader, may your soul and mine be abundantly refreshed from this inexhaustible river, the streams whereof make glad the city of God.

GEO. OFFOR.

Works of John Bunyan: A Discourse Of The House Of The Forest Of Lebanon. 1212

 

THE HOUSE OF THE FOREST OF LEBANON---CONCLUSION.

We will now therefore make a brief conclusion of all.

First. This may inform us of the reason for the deplorable state of a professing people. It is allotted to them in this world to be so. The world, and men of the world, must have their tranquility here, and must be possest of all; this was foreshown in Esau, who had of his sons many that were dukes and kings before there was any king in Israel (Gen 36:31). God so disposing of things that all may give place when his Son shall come to reign in Mount Zion, and before his ancients gloriously, which coming of his will be at the resurrection, and end of this world, and then shall his saints reign with him; 'when Christ, who is our life, shall appear, then shall ye also appear with him in glory' (Col 3:4).

Let not therefore kings, and princes, and potentates be afraid; the saints that are such indeed, know their places, and are of a peaceable deportment; 'the earth God hath given to the children of men,' and his kingdom to the sons of God (Psa 115:16; Matt 25:34; Luke 12:32).

I know there are extravagant opinions in the world about the kingdom of Christ, as if it consisted in temporal glory in part, and as if he would take it to him by carnal weapons, and so maintain it in its greatness and grandeur; but I confess myself an alien to these notions, and believe and profess the quite contrary, and look for the coming of Christ to judgment personally, and betwixt this and that, for his coming in Spirit, and in the power of his word to destroy Antichrist, to inform kings, and so give quietness to his church on earth; which shall assuredly be accomplished, when the reign of the beast, the whore, the false prophet, and of the man of sin is out (2 Thess 2:8; Isa 49:23, 52:15, 60:3,10,11,16, 62:2; Rev 21:24).

Second. Let this teach men not to think that the church is cursed of God, because she is put in a wilderness state. Alas, that is but to train her up in a way of solitariness, to make her Canaan the more welcome to her. Rest is sweet to the laboring man. Yea, this condition is the first step to heaven; yea, it is a preparation to that kingdom. God's ways are not as man's. 'I have chosen thee,' saith he, 'in the furnace of affliction.' When Israel came out of Egypt, God led them into the wilderness; but why? That he might have them to a land, that he had espied for them, that he might bring them to a city of habitation (Eze 20:6; Psa 107:1-7).

The world knoweth not the way of the Lord, nor the judgment of our God. Do you think that saints that dwell in the world, and that have more of the mind of God than the world, would, could so rejoice in God, in the cross, in tribulations and distresses, were they not assured that through many tribulations is the very roadway to heaven (Acts 14:22).

Let this then encourage the saints to hope, and to rejoice in hope of the glory of God, notwithstanding present tribulations. This is our seed-time, our winter; afflictions are to try us of what mettle we are made; yea, and to shake off worm-eaten fruit, and such as are rotten at core. Troubles, for Christ's sake, are but like the prick of an awl in the tip of the ear, to hang a jewel there.

Let this also put the saints upon patience: when we know a trial will have an end, we are encouraged by that knowledge to exercise patience. I have a bad master, but I have but a year to serve under him, and that makes me serve him with patience; I have but a mile to go in this dirty way, and then I shall have my path pleasant and green, and this makes me tread the dirty way with patience. I am now in my rags, but by that a quarter of a year is come and gone, two hundred a year comes into my hand, wherefore I will wait, and exercise patience. Thus might I multiply comparisons. Be patient then, my brethren; but how long? To the coming of the Lord. But when will that be? The coming of the Lord draws nigh.

'Be patient,' my brethren, be long patient, even 'unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh' (James 5:7,8).

Works of John Bunyan: A Discourse Of The House Of The Forest Of Lebanon. 1211

 

CHAPTER X. (PART 2/2)

OF THE PORCH OF THE HOUSE OF THE FOREST OF LEBANON.

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. 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 built that men may see it is ordained for defense. 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 not everyone who walked there was such. The pillars were to show them not what they were, but what they should be as they entered 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 the shields that the old warriors have used, and the walls are plastered with the brave achievements they have done. There are also such encouragements there for those that stand, that one would think none that came thither with pretense 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 afterward 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 naught, 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 afflicted church recovering 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 are not a prophecy of the flourishing state of Christ's kingdom, which, in the days of her persecution, is compared to a wilderness, a desert, and solitary places? And she 'shall be glad for them'; for what? for that she is rid of the dragons, wild beasts, satyrs, screech owls, great owl, and vulture, types of the beasts and unclean birds of Antichrist (Isa 34:13-15).

She shall be glad for them that they are taken away from her and placed far away, for then no lion shall be there nor any ravenous beast; yea, it is the habitation of dragons, where each lay, shall be grass, with reeds and rushes, as it is, Isaiah 35. And now 'the lame man shall leap as a hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert.' Read the whole chapter.

For that the desert and wilderness is thus mentioned, and that to express the state of the church in trouble by, it is clear that Lebanon is not excluded, nor the thing that is signified thereby, which, I say, is the church in her low estate, in her forest, or wilderness condition.

4. 'I will plant in the wilderness the cedar, the shittah-tree, and the myrtle, and the oil-tree; I will set in the desert the fir-tree, and the pine, and the box-tree together' (Isa 41:19).

Can any think that trees are the things taken care of here? They are the men that Antichrist has murdered in his heat and rage against Christ, which God will restore again to his church, when Antichrist is dead and buried in the sides of the pit's mouth. And that you may the better understand he meaneth so, he expresseth the state of the church again as like to a wilderness condition, and promiseth that in that very church, now so like a wilderness, to plant it again with Christians, flourishing with variety of gifts and graces, signified by the various nature and name of the trees spoken of here.

5. 'Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. The beast of the field shall honor me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen' (Isa 43:19,20). Here God alludes to the condition of the children of Israel in the wilderness of old, and implies they shall be in a wilderness again; and as then he gave them water, and delivered them from serpents, cockatrices, vipers, dragons, so he will do now, now to his people, his chosen.

6. 'The Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody' (Isa 51:3). See here are Zion's waste places, Zion's wilderness, forest, or Lebanon. Next here is a promise that he will comfort her; and what doth this suppose but that she was in her wilderness state, uncomfortable at least as to her outward peace, her liberty, and gospel privileges and beauties? Then here is the comparison, by which he illustrates his promise as to what degree and pitch he will comfort her. 'He will make her wilderness like Eden, and her desert like the garden of the Lord.' The effects of all which will be: she will have joy and gladness; she will be thankful, and be melodious in her voice, in her soul to the Lord. 

This, I say, will follow upon her deliverance from her desert, her wilderness, her desolate, and comfortless state: all which is more fully expressed by her repeated hallelujahs (Rev 19:1-6). Which hallelujahs there are the effect of her deliverance from the rage of the beast and great whore, of whose greatness and ruin you read in the two foregoing chapters. Now, I say, since the church was to be in a wilderness condition under the gospel; and since we have this house of the forest of Lebanon so particularly set forth in the Scriptures; and also since this house, its furniture, its troubles, and state, do so paint out this church in this wilderness state, I take it to be for that very thing designed, that is to say, to prefigure this church in this her so solitary and wilderness state

Works of John Bunyan: A Discourse Of The House Of The Forest Of Lebanon. 1210

 

CHAPTER X. (PART 1/2)

OF THE PORCH OF THE HOUSE OF THE FOREST OF LEBANON.

Solomon also made a porch to this house of the forest of Lebanon. He made several porches: one for the temple, one for the house in which he dwelt, one for the throne of the kingdom, and this for the house of the forest of Lebanon; of all these, this last is the one mentioned.

'And he made a porch of pillars, the length thereof was fifty cubits, and the breadth thereof thirty cubits; and the porch was before them, and the other pillars, and the thick beam were before them' (1 Kings 7:6). This porch was famous both for length and breadth and strength; it was able to contain a thousand men. It was like that of the tower of David, otherwise called the stronghold, the castle of Zion, which is the city of David (2 Sam 5:7; 1 Chron 11:5; Micah 4:8).

David built this tower as an armory, where a thousand bucklers hung, all shields of mighty men. It was fifty cubits long and thirty broad, a spacious place, a large receptacle for any that liked to take shelter there. It was made of pillars, even as the house within was, or it stood upon pillars. The pillars, you know I told you before, were to show us what mighty men, or what men of mighty grace, God would have in his church in the wilderness furnished with. And it is worth your observing here also we have pillars, pillars. And he made the porch of pillars, that is, of pillars of cedar, as the rest of the pillars of the house were.

'And the porch was before them.' That is, as I take it, an entering porch, less than the space within, so that the pillars, neither as to number nor bigness, could be seen without, until at least they that had a mind to see entered the mouth of the porch. And by this was fitly prefigured how unseen the strength of the church under persecution is of all that are without her. Alas! they think that she will be run down with a push, or, as they said, 'What do these feeble Jews? Will they fortify themselves? Will they sacrifice? Will they make an end in a day? Will they revive the stones out of the heaps of the rubbish which are bunt?' Alas! 'if a fox go up he shall even break down their stone wall' (Neh 4:2,3).

But do you think these men saw the strength of the Jews now? No, no, their pillars were within, and so were shadowed from their eyes. David himself could not tell what judgment to make of the way of the world against the people of 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 been 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. 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, the more inward ones, 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 undergone. 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 the grace by which they were helped in doing such mighty acts already can help those who seem weaker 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 defense 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.

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 made the objects of the enemies' rage are usually most prepared with affection for those 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).

Works of John Bunyan: A Discourse Of The House Of The Forest Of Lebanon. 1209

 

CHAPTER IX. (PART 4/4)

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

'Wherefore, seeing the words of the Lord be so plain, how, or by what authority, will this wise counselor then approve this his counsel which he doth give? God forbid that I should relinquish the commandments of God 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 ungodly, and hath not sat in the chair of pestilence (Psa 1). God 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 counselor, and disputer of this world, tell wherein they have 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 I did utter and express [he means when he was before the magistrates], if they were otherwise than well, let them show it; 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 frustrated, neither shall the gospel be foolish or therefore decay, but rather the kingdom of God shall the more prosper and flourish unto the Israelites, and shall pass the sooner unto the elect of Christ Jesus, and they which shall so do shall prove the grievous judgment of God. 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 God. 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.

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 God, 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 that 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.

But was not this man, think you, a giant, a pillar in this house? Had he not also now hold of the shield of faith? Yea, was he not now in the combat? And did he not behave himself valiantly? Was not his mind elevated a thousand degrees beyond sense, carnal reasons, fleshly love, self-concerns, and the desires of embracing temporal things? This man had got that by the end that pleased him; neither could all the flatteries, promises, threats, or reproaches make him listen to, or desire to inquire after, what the world or the glory of it could afford. His mind was captivated with delights invisible; he coveted to show his love to his Lord by laying down his life for his sake; he longed to be there where there shall be no more pain, nor sorrow, nor sighing, nor tears, nor troubles; he was a man of a thousand (Eccl 7:28).

But let us return to our text. You know we are now upon the vessels of the house of the forest of Lebanon, which, as I have told you, could not be vessels for worship, for the worship ordained to be performed at the temple was also confined to that, and to the vessels that were there. Therefore they must be, in all probability, the vessels that I have mentioned, which you see how we have expounded and applied. If I am out, I know it not; if others can give me better light here about it, I will be thankful.

There was also added to this house of the forest of Lebanon, store-cities, chariot-cities, and cities of horsemen, unto which king Jotham added castles and towers (2 Chron 8:4-6, 27:3,4).

These might signify the ways and means by which God would at times avenge the quarrel of his church, even in this world, upon them that, without cause, should, for their faith and worship, set themselves against them. For here is a face of threatening revenge; they were store-houses, chariot-cities, cities of horsemen, with castles and towers. And they stood on the same ground on which this house was built, even in the forest of Lebanon. We know that in Israel God stirred up kings who at times suppressed idolatry there, and plagued the persecutors too, as Jehu, Hezekiah, Josiah, &c. And he has promised that, even in gospel times, kings 'shall hate the whore,—make her desolate and naked, and shall eat her flesh and burn her with fire' (Rev 17:12,16).

Here now are the store-houses, chariot-cities, cities of horsemen, with towers and castles, for the help to the house of the forest of Lebanon, for the help of the church in the wilderness, or, as you have it in another place, as the serpent cast floods of water out of his mouth after the woman, 'that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth and swallowed up the flood which the dragon cast out of his mouth' (Rev 12:15,16). Thus the Medes and Persians helped to deliver the church from the clutches and strong hand of the king of Babylon.

This Lebanon, therefore, was a place of great renown and a figure of great things; the countenance of the Lord Jesus is compared to it, and so is the face of his spouse, and also the smell of her garment (Cant 4:11, 5:15, 7:4).

Works of John Bunyan: A Discourse Of The House Of The Forest Of Lebanon. 1208

CHAPTER IX. (PART 3/4)

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

'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; to me, here is the better and more noble 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 God; of whom some do embrace and cherish me, some exhort me, some open the sacraments unto me, some comfort me, others 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 my adversaries who persecute and oppress me here, for he who dwelleth in heaven shall laugh them to scorn, and the Lord shall deride them. I fear not thousands of people which compass me about. The Lord my God shall deliver me, my hope, my supporter, my comforter, who exalteth up my head. He shall smite all who stand against me without cause; and shall dash the teeth and jaws of sinners asunder, for he alone 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 God 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; therefore I will travel up to the New Jerusalem in heaven, 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, honors, never-failing.

'As for these earthly things here present, they are transitory shadows, vanishing vapors, 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 traveled hitherto, labored and sweated early and late, watching day and night, and now my travails begin to come to effect. I have bestowed days and hours upon my studies. Behold, the true countenance of God is sealed upon me; the Lord hath given mirth in my heart: therefore, in the same, I will lay me down in peace and rest (Psa 4). And who then shall dare to blame this age we have consumed; or say that our years are cut off? What man can now cavil that these our labors 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 assured 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 sunshine, yet stumble in darkness, 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 God 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, being clear from all just accusations, we are persecuted and given to death; for it is better that we, in doing well, do suffer, if it so be the will of God, than doing evil (1 Peter 3). We have for our example Christ and the prophets who spoke in the name of the Lord, whom the children of iniquity quelled and murdered. Now we bless and magnify those who then suffered. Let us be glad and joyous in our innocence and uprightness; the Lord shall reward those who persecute us; let us refer all revenge to him.

'I am accused of foolishness, for that I do not shrink from the true doctrine and knowledge of God, 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 shining, 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 shine, 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.

 

Works of John Bunyan: A Discourse Of The House Of The Forest Of Lebanon. 1207

 

CHAPTER IX. (PART 2/4)

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

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, and timing, and he also sanctifies them for good to those of his who 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, are 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).

This is why the men of our church in the wilderness have gloried in tribulation, taking pleasure in reproaches, necessities, persecutions, and 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 we make so many wry faces before we can get their liquor down.

Do you think a Christian, with even this cup in his hand, would change it for a draught from the hand of the woman who sits on the back of the scarlet-colored 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 in two ways: sometimes through her friends, sometimes through her enemies. When they come by the hand of a friend, a minister, a brother, or the Holy Ghost, they come smoothly and sweetly, are taken, and go down like honey. But when these love tokens come to them by the hand of an enemy, they are handed to them roughly; Pharaoh handed them love tokens roughly; the king of Babylon handed them love tokens roughly. They bring them of malice, God 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 God 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 from which, at times, one drinks what is exceeding sweet. It is called the cup of consolation, the cup of salvation; a cup in which God 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 drunk a bitter potion, so God 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 assureth 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,' he said, 'in the presence of mine enemies: thou anointest my head with oil; my cup runneth over' (Psa 23:5). This is what the apostle calls exceeding; that is, beyond measure. 'I am,' says he, 'filled with comfort, I am exceeding joyful in all our tribulation' (2 Cor 7:4).

Now he answers 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 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. Christ also sets forth the glory and excellent beauty of the church by comparing 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 show how blessed a state God could make 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 godly 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 God, 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 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?