Works of John Bunyan — Complete

by John Bunyan

What, what shall I say? God's presence is renewing, transforming, seasoning, sanctifying, commanding, sweetening, and enlightening to the soul! Nothing like it in all the world; his presence supplies all wants, heals all maladies, saves from all dangers; is life in death, heaven in hell; all in all. No marvel, then, if the presence of, and communion with, God, is become the desire of a righteous man (Psa 26:9). To conclude this, by the presence of God being with us, it is known to ourselves, and to others, what we are. 'If thy presence,' said Moses, 'go not with me, carry us not up hence. For wherein shall it be known here, that I and thy people have found grace in thy sight, is it not in that thou goest with us? So shall we be separated, I and thy people, from all the people that are upon the face of the earth' (Exo 33:15,16).

They are then best known to themselves. They know they are his people, because God's presence is with them. Therefore he saith, 'My presence shall go with thee, and I will give thee rest' (Exo 33:14). That is, let thee know that thou hast found grace in my sight, and art accepted of me. For if God withdraws himself, or hides his presence from his people, it is hard for them to bear up in the steadfast belief that they belong to him. 'Be not silent to me,' O Lord, said David, 'lest I become like them that go down into the pit' (Psa 28:1). 'Be not silent unto me,' that is, as he has it in another place, 'Hide not thy face from me. Hear me speedily, O Lord,' saith he, 'my spirit faileth; hide not thy face from me, lest I be like unto them that go down into the pit' (Psa 143:7). So that God's presence is the desire of the righteous for this cause also, even for that by it they gather that God delighteth in them. 'By this I know that thou favourest me, because mine enemies doth not triumph over me' (Psa 41:11). And is this all? No. 'And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever' (Psa 41:12).

As by the presence of God being with us we know ourselves to be the people of God: so by this presence of God the world themselves are sometimes convinced who we are also.

Thus Abimelech saw that God was with Abraham (Gen 21:22). Thus Abimelech saw that God was with Isaac (Gen 26:20,29). Pharaoh knew that God was with Joseph (Gen 41:38). Saul 'saw and knew that the Lord was with David' (1 Sam 18:28). Saul's servant knew that the Lord was with Samuel (1 Sam 9:6). Belshazzar's queen knew, also, that God was with Daniel. Darius knew, also, that God was with Daniel. And when the enemy saw the boldness of Peter and John, 'they took knowledge of them that they had been with Jesus' (Acts 4:13). The girl that was a witch, knew that Paul was a servant of the most high God (Acts 16:17). There is a glory upon them that have God with them, a glory that sometimes glances and flashes out into the faces of those that behold the people of God; 'And all that sat in the council, looking stedfastly upon him, saw Stephen's face, as it had been the face of an angel'; such rays of Divine majesty did show themselves therein (Acts 6:15).

The reason is, for that, (1.) such have with them the wisdom of God (2 Sam 14:17-20). (2.) Such, also, have special bowels and compassions of God for others. (3.) Such have more of his majesty upon them than others (1 Sam 16:4). (4.) Such, their words and ways, their carriages and doings, are attended with that of God that others are destitute of (1 Sam 3:19,20). (5.) Such are holier, and of more convincing lives in general, than other people are (2 Kings 4:9). Now there is both comfort and honour in this; for what comfort like that of being a holy man of God? And what honour like that of being a holy man of God? This, therefore, is the desire of the righteous, to wit, to have communion with God. Indeed none like God, and to be desired as he, in the thoughts of a righteous man.

2. And this leads me to the second thing, namely, The liberty of the enjoyment of his holy ordinances; for, next to God himself, nothing is so dear to a righteous man as the enjoyment of his holy ordinances.

'One thing,' said David, 'have I desired of the Lord, that will I seek after,' namely, 'that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple' (Psa 27:4). The temple of the Lord was the dwelling-house of God, there he recorded his name, and there he made known himself unto his people (Psa 11:4; Habb 2:20). Wherefore this was the cause why David so earnestly desired to dwell there too, 'To behold,' saith he, 'the beauty of the Lord, and to inquire in his temple.' There he had promised his presence to his people, yea, and to bring thither a blessing for them; 'In all places where I record my name, I will come unto thee, and I will bless thee' (Exo 20:24). For this cause, therefore, as I said, it is why the righteous do so desire that they may enjoy the liberty of the ordinances and appointments of their God; to wit, that they may attain to, and have communion maintained with him. Alas! the righteous are as it were undone, if God's ordinances be taken from them: 'How amiable are thy tabernacles, O Lord of hosts. My soul longeth, yea, even fainteth for the courts of the Lord, my heart and my flesh crieth out for the living God' (Psa 84:1,2). Behold what a taking the good man was in, because at this time he could not attain to so frequent a being in the temple of God as his soul desired. It even longed and fainted, yea, and his heart and his flesh cried out for the God that dwelt in the temple at Jerusalem.

Yea, he seems in the next words to envy the very birds that could more commonly frequent the temple than he: 'The sparrow,' saith he, 'hath found a house, and the swallow a nest for herself, where she may lay her young, even thine altars, O Lord of hosts, my King, and my God' (Psa 84:3). And then blesseth all them that had the liberty of temple worship, saying, 'Blessed are they that dwell in thy house, they will be still praising thee' (Psa 84:4). Then he cries up the happiness of those that in Zion do appear before God (Psa 84:7). After this he cries out unto God, that he would grant him to be partaker of this high favour, saying, 'O Lord God of hosts, hear my prayer,' &c. 'For a day in thy courts is better than a thousand: I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness' (Psa 84:8-10).

But why is all this? what aileth the man thus to express himself? Why, as I said, the temple was the great ordinance of God; there was his true worship performed, there God appeared, and there his people were to find him. This was, I say, the reason why the Psalmist chose out, and desired this one thing, above all the things that were under heaven, even 'to behold there the beauty of the Lord, and to inquire in his temple.' There were to be seen the shadows of things in the heavens; the candlestick, the table of shewbread, the holiest of all, where was the golden censer, the ark of the covenant overlaid round about with gold, the golden pot that had manna, Aaron's rod that budded, the tables of the covenant, and the cherubims of glory overshadowing the mercy-seat, which were all of them then things by which God showed himself merciful to them (Heb 9:1-5 compared with 9:23 and 8:5).

Do you think that love-letters are not desired between lovers? Why these, God's ordinances, they are his love-letters, and his love-tokens too. No marvel then if the righteous do so desire them: 'More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honey-comb' (Psa 19:10, 119:72-127). Yea, this judgment wisdom itself passes upon these things. 'Receive,' saith he, 'my instruction, and not silver; and knowledge rather than choice gold. For wisdom is better than rubies: and all the things that may be desired, are not to be compared to it' (Prov 8:10,11). For this cause therefore are the ordinances of God so much desired by the righteous. In them they meet with God; and by them they are builded, and nourished up to eternal life. 'As new born babes,' says Peter, 'desire the sincere milk of the word, that ye may grow thereby' (1 Peter 2:2). As milk is nourishing to children, so is the word heard, read, and meditated on, to the righteous. Therefore it is their desire.