Table of Contents
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 mass 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 God, 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
robbed -- incarcerated 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 God 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" * can hide
this truth from the enlightened regenerated mind. "O my soul, come not thou into
their secret, unto their assembly, 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!"
* Bunyan's expression, see the last page.
In Bunyan's time great cruelties were practised to compel uniformity. To that absurd
shrine many thousand invaluable lives were sacrificed. Blessed be God, 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 God. 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 to 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 hitherto
assumed. 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
assume 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 God.
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 God in the highest, and on earth peace, good will towards men."
GEORGE OFFOR.
A PREMONITION TO THE READER.
After 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 mayst 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.
FOOTNOTE: The absurd act to compel uniformity in modes of worship, (14) Charles II, had
then recently passed; and when this treatise was written, it desolated the country. This
paved the way for the glorious Revolution. The wicked fell into the pit which they had dug
for the righteous; the hopes of the Papists were crushed; toleration to worship God was
established. Let us follow Bunyan's example, and attribute these mercies to a gracious
God.--Ed.
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. *
* When seven members of the first protesting
church in London were burned, a proclamation was made that no one should pray for them,
speak to them, nor once say, 'God help them.' But the church pressed through the
officers,--embraced and prayed for and with the martyrs; and all the people with one
consent said, Amen; to the astonishment of the officers. And so these godly martyrs,
praying and praising God, sweetly ended their lives in the flames at Smithfield.--Clarke's
Martyrology, p. 500 and 516.--Ed.
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.
