Works of John Bunyan Volume II Part 7

13 "Improving," not in quality but by extending the benefits, employing to good purpose; turning to profitable account.--Ed.

14 How delightfully has Bunyan brought forth the marrow of this important text. He felt that those who were filled with all the fullness of G.o.d, sweetened the churches in his day; they were wanted then; are they not equally wanted now?--Ed.

15 Bunyan lived in singularly eventful times. Under the Commonwealth the strictest outward morality was enforced. But when a licentious monarch was placed upon the throne, a flood of the grossest debauchery was let loose; and those hypocrites, who had put on a cloak of religion to serve a temporary purpose, threw it off and became ringleaders in the vilest iniquities. See Matthew 12:43-45.--Ed.

16 "Bits and knocks"; this phrase is now obsolete: it alludes to a dog at table, who while picking up the crumbs, often gets a bite and a buffet or knock with it, but still perseveres.--Ed.

OF ANTICHRIST, AND HIS RUIN: AND OF THE SLAYING THE WITNESSES.

BY JOHN BUNYAN

PREFATORY REMARKS BY THE EDITOR

This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form.

Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by fixing upon the humble followers of the Lamb his own opprobrious proper name.

The ma.s.s of professed Christians, whose creed and mode of worship have been provided by human laws, has ever been opposed to the sincere disciples of Christ. To imbibe every principle from investigation and conviction of the holy oracles--to refuse submission to any authority in the spiritual kingdom of G.o.d, except it is to Christ, the supreme head and only lawgiver in his church--to refuse obedience to human laws in the great concern of salvation and of worship; whether those laws or decrees emanate from a Darius, a Nebuchadnezzar, a Bourbon, a Tudor, or a Stuart--to be influenced by the spirit which animated Daniel, the three Hebrew youths, and the martyrs, brought down denunciations upon them, and they were called antichristian: but alas! the sincere disciples of Jesus have ever known and FELT who and what is Antichrist. They have been in dungeons--racked and tormented--transported--drowned--hung or burned. The most frightful atrocities have been committed upon the most peaceful and valuable members of society; because they valued their soul's peace in preference to temporal advantages.

These cruelties are THY cursed deeds, O Antichrist! The hand writing against thee is exhibited in blood-stained and indelible characters. The Great G.o.d has decreed thy downfall and ruin--"That wicked--whom the Lord shall consume with the spirit of his mouth,"

(2 Thess 2:8). All who are found partakers in his community, must be consumed with an everlasting destruction. No "paper-winkers" 1 can hide this truth from the enlightened regenerated mind. "O my soul, come not thou into their secret, unto their a.s.sembly, mine honour, be not thou united: for in their anger they slew a man.

Cursed be their anger, for it was fierce; and their wrath, for it was cruel!"

In Bunyan's time great cruelties were practised to compel uniformity. To that absurd shrine many thousand invaluable lives were sacrificed. Blessed be G.o.d, that happier days have dawned upon us. Antichrist can no longer put the Christian to a cruel death.

It very rarely sends one to prison for refusing obedience to human laws that interfere with religious worship. "My kingdom is not of this world," said the Redeemer: and his followers dare not render unto Caesar, or temporal governments, that which belongs exclusively to G.o.d. Human coercion, in anything connected with religion, whether it imposes creeds, liturgies, or modes of worship, is Antichrist: whom to obey, is spiritual desolation, and if knowingly persevered in, leads to death.

On the contrary, the kingdom of Christ is love, meekness, forbearance, persuasion, conviction, and holy faith. The Christian who dares not obey Antichrist may still, in some countries, suffer personal violence; but the olden cruelties have given way to the spread of the gospel. Should the wicked spirit of persecution still light its unhallowed fire in any sect; may heaven forgive and convert such misguided men, before the divine wrath shall consume all that pertains to Antichrist. "Come out from among them and be ye separate, saith the Lord."

Bunyan conceives that previous to the universal triumphs of the Saviour, Antichrist will spread his influence over the whole earth; and the church be hidden from outward observation, in the hearts of believers. This idea, which was also cherished by Dr. Gill, and others, deserves careful consideration; while we keep in mind, that leaven which must spread, however invisible in its operation, until the whole earth shall be leavened.

The dread enemy may yet appear in a different shape to any that he has. .h.i.therto a.s.sumed. When mankind, by the spread of knowledge, shall throw off the absurdities and disgraceful trammels of hypocrisy, fanaticism, and tyranny, which has so long oppressed them; there may be experienced a vast overflowing of infidelity, and perverted reason a.s.sume the place of Antichrist. Through this and all other opposing systems, Christianity must make its irresistible progress: all that opposes is doomed to ruin by the Great G.o.d. Every heart will be subdued by that blessed knowledge, which has the promise of the life that now is as well as of that which is to come. Bloodless victory! The ark being exhibited, every Dagon must fall before it, then shall be realized the heavenly anthem, "Glory to G.o.d in the highest, and on earth peace, good will towards men."

GEORGE OFFOR.

A PREMONITION TO THE READER.

After that G.o.d had delivered Babylon and her king into the hands of the kings of the Medes and Persians, then began the liberty of the Jews, from their long and tedious captivity: For though Nebuchadnezzar and his sons did tyrannically enslave, and hold them under; yet so wrought G.o.d with the hearts of those kings that succeeded them, that they made proclamation to them to go home, and build their city, temple, &c., and worship their own G.o.d according to his own law (2 Chron 30:6; Ezra 1). But because I would not be tedious in enumerating instances for the clearing of this, therefore I will content myself with one, and with a brief note upon it. It is that in the seventh of Ezra 26: 'And whosoever will not do the law of thy G.o.d, and the law of the king, let judgment be executed speedily upon him, whether it be to death, or to banishment, or to confiscation of goods, or to imprisonment.'

This is the conclusion of a letter that king Artaxerxes gave to Ezra the priest and scribe, when he granted his pet.i.tion, and gave him leave to go to Jerusalem to build the temple, and to offer sacrifice there to the G.o.d whose house is in Jerusalem. And a conclusion it was, both comfortable and sharp; comfortable to Ezra and his companions, but sharp unto his enemies. I shall here present you with a copy of the letter at large.

'Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the G.o.d of heaven, perfect peace, and at such a time. I make a decree, that all they of the people of Israel, and of his priests and levites, in my realm, which are minded of their own free-will to go up to Jerusalem, go with thee. Forasmuch as thou art sent of the king, and of his seven counsellors, to inquire concerning Judah and Jerusalem, according to the law of thy G.o.d which is in thine hand; And to carry the silver and gold, which the king and his counsellors have freely offered unto the G.o.d of Israel, whose habitation is in Jerusalem. And all the silver and gold that thou canst find in all the province of Babylon, with the free-will-offering of the people, and of the priests, offering willingly for the house of their G.o.d which is in Jerusalem: That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat-offerings and their drink-offerings, and offer them upon the altar of the house of your G.o.d which is in Jerusalem.

And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your G.o.d. The vessels also that are given thee for the service of the house of thy G.o.d, those deliver thou before the G.o.d of Jerusalem. And whatsoever more shall be needful for the house of thy G.o.d, which thou shalt have occasion to bestow, bestow it out of the king's treasure-house. And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the G.o.d of heaven, shall require of you, it be done speedily. Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. Whatsoever is commanded by the G.o.d of heaven, let it be diligently done for the house of the G.o.d of heaven: for why should there be wrath against the realm of the king and his sons? Also we certify you, that touching any of the priests and levites, singers, porters, nethinims, or ministers of this House of G.o.d, it shall not be lawful to impose toll, tribute, or custom, upon them. And thou, Ezra, after the wisdom of thy G.o.d, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy G.o.d; and teach ye them that know them not. And whosoever will not do the law of thy G.o.d, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment' (Ezra 7:11-26).

This is the letter; and now for the scope thereof. First, Generally.

Secondly, Particularly.

GENERALLY. The general scope of the letter is this: A grant given by the king to Ezra the scribe, to go to Jerusalem, and build there the temple of G.o.d, and offer sacrifice in it according to the law: With commissions annexed thereunto, to the king's lieutenants, treasurers and governors on that side the river, to further the work with such things as by the king was commanded they should.

PARTICULARLY. But we will consider the matter particularly. 1.

As to the manner of the grant which the king gave to Ezra and his brethren to go thither. 2. As to the king's grant, with reference to their building, and way of worship. 3. With reference to the king's liberality and gifts towards the building of the temple, and by what rules it was to be bestowed. 4. As to the way that the king concluded they should be governed in their own land. 5. With reference to the king's charge to his officers that were thereabout, not to hinder Ezra in his work. 6. And lastly, with reference to the king's threat and commandment to do judgment if they should hinder it.

First, As to the manner of the grant that the king gave to Ezra and his brethren to go to build, it was such an one as forced none, but left every Jew to his own choice, whether he would go, or forbear. The words are these: 'Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the G.o.d of heaven, perfect peace, and at such a time. I make a decree, that all they of the people of Israel, and of his priests and levites, in my realm, which are minded of their own free-will to go up to Jerusalem, go with thee' (verse 12,13).

Thus gracious then was the king: He made a decree, That all they of the captive Jews, their priests and levites, that would return to their own land, to build their temple, and to sacrifice there, might: He would hinder none, force none, but left them free, to do as they would.

Secondly, As to the king's grant, with reference to their building, and way of worship there, nothing was to be done therein, but according to the law of the G.o.d of Ezra, which was in his hands (verse 14). Hence, when he was come to Jerusalem, he was to inquire concerning Judah and Jerusalem; to wit, what was wanting in order to the temple and worship of G.o.d there, according to the law of his G.o.d, which was in his hand. Also when they went about to build, and to sacrifice, all was to be done according as was commanded by the G.o.d of heaven (verse 23): Yea, this was granted by the king, and his seven counsellors.

Thirdly, As to the king's liberality towards the building of this house, &c. it was large: He gave silver, gold, bullocks, rams, lambs; with wheat, wine, oil, and salt (verse 17,22); but would by his royal power, give no orders how in particular things should be bestowed, but left all that to Ezra the priest, to do with it according to the will, word, or law of his G.o.d (verse 18).

Fourthly, As to the way that the king concluded they should be governed in their own land, it was by their own laws; yea, he did bid Ezra the priest, after the wisdom of his G.o.d that was in his hand, set magistrates and judges, which might judge all the people, &c. only he bid him make them such, which did know the law of his G.o.d: Also the king added, That they should teach it to them that knew it not.

Fifthly, As to the king's officers, he gave them a charge not to hinder, but further this work. To further this work, not by putting their hand thereto, (that was to be left to the Jews alone, especially to Ezra, according to the law of his G.o.d,) but that they should speedily give him such things which the king had commanded, to wit, silver, and wheat, and wine, and oil, and salt, for their encouragement; and to do therewith, as by the law of their G.o.d they should. Further, That they should not impose toll, tribute, or custom, upon the priests, levites, singers, porters, nethinims, or ministers (verse 20-22).

Sixthly, And now we come to the conclusion, to wit, the king's threat and command to do judgment on them that obeyed not the law of Ezra's G.o.d, and the king.

Considering what hath been said before, I conclude,

1. That this king imposed no law, no priest, no people upon these Jews; but left them wholly to their own law, their own ministers, and their own people: All which were the laws of G.o.d, the priests of G.o.d, the people of G.o.d, as to their building of their temple, and the worship of their G.o.d.

2. He forced not THIS people, no, not to their land, their temple, nor their worship, by his or their law; but left them free to their own mind, to do thereabout as they would.

3. He added not any law therefore of his own, either to prescribe worship, or to enforce it upon the Jews.

But you will say, upon what then was the threatening and the command to punish grounded? I answer, upon a supposed breach of two laws.

He of the Jews, that in Jerusalem, rebelled against the law of the Lord, was in his own land left by the king to be punished by the same law, according to the penalties thereof: And he of the king's officers, that refused to do the king's laws, that refused to give the Jews such things as the king commanded, and that would yet exact such customs and tributes as the king forbade, should be punished by the king's laws, whether unto death or unto banishment, or unto confiscation of goods, or to imprisonment.

And if all kings would but give such liberty, to wit, that G.o.d's people should be directed in their temple-building, and temple worship, as they find it in the law of their G.o.d, without the additions of man's inventions: and if all kings did but lay the same penalty upon them of their pretended servants, that should hinder this work, which this brave king Artaxerxes laid upon his; how many of the enemies of the Jews, before this time, would have been hanged, banished, had their goods confiscated to the king, or their bodies shut up in prison! The which we desire not; we desire only that this letter of the king might be considered of, and we left to do as is there licensed and directed: And when we do the contrary, let us be punished by the law of G.o.d, as we are his servants, and by the law of the king, as we are his subjects; and we shall never complain.

Only I cannot but observe how prettily it is done of some, who urge this text to colour their malice, ignorance and revenge withal, while they cry, The law of G.o.d, and The law of the king, when they will neither let, according to this scripture, the law of G.o.d, nor the law of the king take place: Not the law of G.o.d; for that they will not leave us to that, to square and govern ourselves in temple-work, and sacrificing by. Nor will they do the law of the king, which has made void, ipso facto, whatever law is against the word of G.o.d; but because themselves can do, they will force us to do so too. 2

Before I leave this, I would touch once again upon the candour of this king Artaxerxes, who thus did: Because he gave this leave and license to the Jews, contrary (if he had any) to his own national worship; yea, and also to the impairing of his own incomes.

Methinks he should have a religion of his own; and that, not that of the Jews, because he was a Gentile; and not, as we read of, proselyted to the Jews religion. Indeed, he spake reverently of the G.o.d of Israel, and of his temple-worship, and sacrifices, as did also several other kings; but that will not prove that he was adapted to that religion.

That his incomes were impaired, 'tis evident; because he took off toll, tribute, and custom from them, of whom mention is made before; nor is it, I think, to be believed, that he did exact it of their brethren. But we may see what the Lord can do; for thus to do, was put into the heart of the king by the G.o.d of heaven (verse 27). This therefore ariseth not of nature: no more did the kindness of Cyrus or Darius, of whom we read in the beginning of this history. As G.o.d therefore did put it into the hearts of the wicked kings of Babylon, to distress his church and people for their sins; so he put it into the hearts of the kings of the Medes and Persians, who were to be, in a sense, their saviours; to ease them of those distresses, to take off the yoke, and let them go free. Indeed, there was an Artaxerxes that put a stop to this work of G.o.d (chap 4), and he also was of the kings that had destroyed the Babylonians; for it doth not follow, because G.o.d hath begun to deliver his people, that therefore their deliverance must be completed without stop or let. The protestants in France had more favour formerly, than from their prince they at this time have; yet I doubt not but that G.o.d will make that horn also one of them (in his time) that (indeed) shall hate the wh.o.r.e. As the sins of G.o.d's people brought them into captivity; so their sins can hold them there; yea, and when the time comes that grace must fetch them out, yet the oxen that draw this cart may stumble; and the way through roughness, may shake it sorely. However, heaven rules and over-rules; and by one means and another, as the captivity of Israel did seem to linger, so it came out at the time appointed; in the way that best pleased G.o.d, most profited them, and that most confounded those that were their implacable enemies. This therefore should instruct those that yet dwell where the woman sitteth, to quietness and patience.

To quietness: For G.o.d rules, and has the dispose of things. Besides, it is a kind of arraigning of his wisdom, to be discontent at that which at present is upon the wheel. Above all, it displeases him that any should seek, or go about to revenge their own injuries, or to work their own deliverances; for that is the work of G.o.d, and he will do it by the kings: Nor is he weak, nor has he missed the opportunity; nor doth he sleep but waketh, and waiteth to be gracious.

This also should teach them to be patient, and put them upon bearing what at present they may undergo, patiently. Let them wait upon G.o.d; patiently let them wait upon men, and patiently let them bear the fruits of their own transgressions; which though they should be none other but a deferring of the mercy wished for, is enough to try, and crack, and break their patience, if a continual supply, and a daily increase thereof be not given by the G.o.d of heaven.

And before I do conclude this, let me also add one word more; to wit, to exhort them to look that they may see that which G.o.d at present may be doing among the Babylonians.

When G.o.d had his people into Babylon of old, he presented them with such rarities there, as he never shewed them in their own country. And is there nothing now to be seen by them that are not yet delivered from that oppression, that may give them occasion to stay themselves and wonder! What, is preservation nothing? What, is baffling and befooling the enemies of G.o.d's church nothing? In the Maryan days here at home, there was such sweet songs sung in the fire, such sweet notes answering them from prison, and such providences, that coals of burning fire still dropped here and there upon the heads of those that hated G.o.d; that it might, and doubtless did make those that did wisely consider of G.o.d's doings, to think G.o.d was yet near, with, and for, a despised and afflicted people.3

I conclude then, first with a word of counsel, and then with a word of caution.

First, Let us mend our pace in the way of reformation, that is the way to hasten the downfall of Antichrist, ministers need reforming, particular congregations need reforming, there are but few church-members but need reforming. This twenty years we have been degenerating, both as to principles, and as to practice; and have grown at last into an amazing likeness to the world, both as to religion and civil demeanour: Yea, I may say, so remiss have churches been in instructing those that they have received into fellowship with them; and so careless have the received been, of considering the grounds of their coming into churches, that most members, in some places, seem now to be at a loss; yea, and those churches stand with their fingers in their mouths, and are as if they would not, durst not, or could not help it.

My Second is, A word of caution.