|
|
|
O F By J O H N.B U N Y A N. 1692. First published four years after John Bunyan's death. |
A PREMONITION TO THE READER.
fter that God 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 God 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 God 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 God,
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 petition, and gave him leave to go to Jerusalem to build the
temple, and to offer sacrifice there to the God 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 God
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 God which is in thine hand; And to carry the silver and
gold, which the king and his counsellors have freely offered unto the God 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 God 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 God
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 God.
The vessels also that are given thee for the service of the house of thy God, those
deliver thou before the God of Jerusalem. And whatsoever more shall be needful for
the house of thy God, 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 God 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 God of heaven, let it be diligently done
for the house of the God 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 God, it shall
not be lawful to impose toll, tribute, or custom, upon them. And thou, Ezra, after
the wisdom of thy God, 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
God; and teach ye them that know them not. And whosoever will not do the law of thy
God, 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 God, 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 God 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 God 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 God there, according to the law of his God, 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 God 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 God (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 God 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
God: 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 God,)
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 God 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 God, 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 God, the priests of God, the people of God, as to their building
of their temple, and the worship of their God.
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 God's people should be
directed in their temple-building, and temple worship, as they find it in the law
of their God, 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 God, 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 God,
and The law of the king, when they will neither let, according to this scripture,
the law of God, nor the law of the king take place: Not the law of God; 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 God; 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 God 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 God 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 God 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 God (chap 4), and he also was of the kings that had destroyed the Babylonians;
for it doth not follow, because God 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 God will make that horn also one of them (in his time) that (indeed)
shall hate the whore. As the sins of God'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 God, 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 God 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 God,
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 God; 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 God 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 God at present may be doing among the Babylonians.
When God 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 God'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 God; that it might, and doubtless did make those
that did wisely consider of God's doings, to think God 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.
1. Take heed of over-looking, or of shutting your eyes upon your own guilt: 'He that
covereth his sins, shall not prosper.' It is incident to some men, when they find
repentance is far from them, to shut their eyes upon their own guilt, and to please
themselves with such notions of deliverance from present troubles, as will stand
with that course of sin which is got into their families, persons, and professions,
and with a state of impenitence: But I advise you to take heed of this.
2. Take heed in laying the cause of your troubles in the badness of the temper of
governors. I speak not now with reflection upon any, excepting those concerned in
this caution: God is the chief, and has the hearts of all, even of the worst of men,
in his hand. Good tempered men have sometimes brought trouble; and bad tempered men
have sometimes brought enlargement to the churches of God: Saul brought enlargement
(1 Sam 14:28). David brought trouble (2 Sam 12:10). Ahab brought enlargement (1 Kings
21:29). Jehoshaphat and Hezekiah did both sometimes bring trouble (2 Chron 19:2;
20:35; 32:25). Therefore, the good or bad tempers of men sway nothing with God in
this matter; they are the sins or repentances of his people, that make the church
either happy or miserable upon earth.
Take heed, I say therefore, of laying of the trouble of the church of God at the
doors of governors; especially at the doors of kings, who seldom trouble churches
of their own inclinations: (I say, seldom; for some have done so, as Pharaoh:) But
I say, lay not the cause of your trouble there; for oftentimes they see with other
men's eyes, hear with other men's ears, and act and do by the judgments of others:
(Thus did Saul, when he killed the priests of the Lord (1 Sam 22:18); and thus did
Darius, when he cast Daniel into the lions' den (Dan 6:7). But rather labour to see
the true cause of trouble, which is sin; and to attain to a fitness to be delivered
out thence, and that is by repentance, and amendment of life. If any object, That
God oft- times delivers his of mere grace: I answer, That's no thanks to them; besides,
we must mind our duty. Further, When God comes to save his people, he can cut off
such objectors, if they be impenitent, as the sinners of his people; and can save
his church, without letting of them be sharers in that salvation: So he served many
in the wilderness; and 'tis to be feared, so he will serve many at the downfall of
Antichrist.
I shall say no more, but to testify my loyalty to my king, my love to my brethren,
and service for my country, has been the cause of this my present scribble. Farewell.
Thine in the Lord,
J. BUNYAN.
|
 |
|
|
