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A By J O H N.B U N Y A N. Published by Charles Doe, 1692. Published four years after John Bunyan's death. |
CHAPTER IX.
OF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OF LEBANON.
olomon 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 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,
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, 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 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 drank 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," 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 God 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 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[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 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, 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 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 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 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; 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, vanishing
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 God 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 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
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 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 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 God, 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 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.
"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? 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 sit in the chair of pestilence
(Psa 1).[17] 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 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 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.[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
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 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.
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 one 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 to return again to our text. You know we are now upon the vessels of the house
of the forest of Lebanon, which, I have told you, could not be vessels for worship,
for that worship that was 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, the 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 for 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 be to signify by what ways and means God would at times revenge 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 that this house was builded upon, 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 considerable 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).
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