Works of John Bunyan Volume I Part 190

Christ made himself known to them in breaking of bread; who, who would not then, that loves to know him, be present at such an ordinance? (Luke 24:35). Ofttimes the Holy Ghost, in the comfortable influence of it, has accompanied the baptized in the very act of administering it.[10] Therefore, 'in the way of thy judgments,'

or appointments, 'O Lord, we thy people have waited for thee: the desire of their soul is to thy name, and to the remembrance of thee'

(Isa 26:8). Church fellowship, or the communion of saints, is the place where the Son of G.o.d loveth to walk; his first walking was in Eden, there he converted our first parents: 'And come, my beloved,'

says he, 'let us get up to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth; there will I give thee my loves' (Cant 7:12). Church fellowship, rightly managed, is the glory of all the world. No place, no community, no fellowship, is adorned and bespangled with those beauties as is a church rightly knit together to their head, and lovingly serving one another. 'In his temple doth every one speak of his glory' (Psa 29:9). Hence the church is called the place of G.o.d's desire on earth. 'This is my rest for ever, here I will dwell, for I have desired it' (Psa 132:13-16). And again, thus the church confesseth when she saith, 'I am my beloved's, and his desire is towards me' (Cant 7:10).[11]

No marvel then if this be the one thing that David desired, and that which he would seek after, namely, 'to dwell in the house of the Lord all the days of his life.' And this also shows you the reason why G.o.d's people of old used to venture so hardly for ordinances, and to get to them with the peril of their lives, 'because of the sword of the wilderness' (Lam 5:9).[12]

They were their bread, they were their water, they were their milk, they were their honey. Hence the sanctuary was called 'the desire of their eyes, and that which their soul pitieth, or the pity of their soul.' They had rather have died than lost it, or than that it should have been burned down as it was (Eze 24:21,25).

When the children of Israel had lost the ark, they count that the glory was departed from Israel. But when they had lost all, what a complaint made they then! 'He hath violently taken away his tabernacles, as if it were of a garden, he hath destroyed his places of the a.s.sembly. The Lord hath caused the solemn feasts and sabbaths to be forgotten in Sion, and hath despised, in the indignation of his anger, the king and the priest' (Lam 2:6). Wherefore, upon this account, it was that the church in those days counted the punishment of her iniquity greater than the punishment of Sodom (Lam 4:6; 1 Sam 4:22).

By these few hints you may perceive what is the 'desire of the righteous.' But this is spoken of with reference to things present, to things that the righteous desire to enjoy while they are here; communion with G.o.d while here; and his ordinances in their purity while here. I come, therefore, in the second place, to show you that the righteous have desires that reach further, desires that have so long a neck as to look into the world to come.

[Desires that can only be accomplished or enjoyed in eternity.]

Second. Then the desires of the righteous are after that which yet they know cannot be enjoyed till after death. And those are comprehended under these two heads--1. They desire that presence of their Lord which is personal. 2. They desire to be in that country where their Lord personally is, that heavenly country.

1. [They desire that presence of their Lord which is personal.] For the first of these, says Paul, 'I have a desire to depart, and to be with Christ.' Thus you have it in Philippians 1:23, 'I have a desire to be with Christ.'

In our first sort of desires, I told you that the righteous desired spiritual communion with G.o.d; and now I tell you they desire to be with Christ's person--'I have a desire to be with Christ'; that is, with his person, that I may enjoy his personal presence, such a presence of his as we are not capable to enjoy while here. Hence he says, 'I have a desire to depart, that I might be with him; knowing,' as he says in another place, 'that whilst we are at home in the body, we are,' and cannot but be, 'absent from the Lord' (2 Cor 5:6). Now this desire, as I said, is a desire that hath a long neck; for it can look over the brazen wall of this, quite into another world; and as it hath a long neck, so it is very forcible and mighty in its operation.

(1.) This desire breeds a divorce, a complete divorce, betwixt the soul and all inordinate love and affections to relations and worldly enjoyments. This desire makes a married man live as if he had no wife; a rich man lives as if he possessed not what he has, &c. (1 Cor 7:29,30). This is a soul-sequestering desire. This desire makes a man willing rather to be absent form all enjoyments, that he may be present with the Lord. This is a famous desire; none hath this desire but a righteous man. There are that profess much love to Christ, that yet never had such a desire in them all their life long. No, the relation that they stand in to the world, together with those many flesh-pleasing accommodations with which they are surrounded, would never yet suffer such a desire to enter into their hearts.

(2.) The strength of this desire is such, that it is ready, so far forth as it can, to dissolve that sweet knot of union that is betwixt body and soul, a knot more dear to a reasonable creature than that can be which is betwixt wife and husband, parent and child, or a man and his estate. For even 'all that a man hath will he give for his life,' and to keep body and soul firmly knit together.

But now, when this desire comes, this 'silver cord is loosed'; is loosed by consent. This desire grants to him that comes to dissolve this union leave to do it delightfully. 'We are confident and willing rather to be absent from the body, and to be present with the Lord' (2 Cor 5:8). Yea, this desire makes this flesh, this mortal life, a burden. The man that has this desire exercises self-denial, while he waits till his desired change comes. For were it not that the will of G.o.d is that he should live, and did he not hope that his life might be serviceable to the truth and church of G.o.d, he would not have wherewith to cool the heart of this desire, but would rather, in a holy pa.s.sion with holy Job, cry out, 'I loathe,'

or I abhor it, 'I would not live alway: let me alone,' that I may die, 'for my days are vanity' (Job 7:15-17).

(3.) The strength of this desire shows itself in this also, namely, in that it is willing to grapple with the king of terrors, rather than to be detained from that sweet communion that the soul looks for when it comes into the place where its Lord is. Death is not to be desired for itself; the apostle chose rather to be clothed upon with his house which is from heaven, 'that mortality might be swallowed up of life' (2 Cor 5:1-4). But yet, rather than he would be absent from the Lord, he was willing to be absent from the body.

Death, in the very thoughts of it, is grievous to flesh and blood; and nothing can so master it in our apprehensions as that by which we attain to these desires. These desires do deal with death, as Jacob's love to Rachel did deal with the seven long years which he was to serve for her. It made them seem few, or but a little time; now so, I say, doth these desires deal with death itself. They make it seem little, nay, a servant, nay, a privilege; for that, by that a man may come to enjoy the presence of his beloved Lord.

'I have a desire to depart,' to go from the world and relations, to go from my body, that great piece of myself; I have a desire to venture the tugs and pains, and the harsh handling of the king of terrors, so I may be with Jesus Christ! These are desires of the righteous.

Are not these therefore strong desires? is there not life and mettle in them? have they not in them power to loose the bands of nature, and to harden the soul against sorrow? flow they not, think you, from faith of the finest sort, and are they not bred in the bosom of a truly mortified soul? are these the effects of a purblind spirit? are they not rather the fruits of an eagle-eyed confidence?

O these desires! they are peculiar to the righteous; they are none others but the desires of the righteous.

Quest. But why do the righteous desire to be with Christ?

Answ. And I ask, Why doth the wife--that is, as the loving hind--love to be in the presence of her husband?

1. Christ in glory is worth the being with. If the man out of whom the Lord Jesus did cast a legion, prayed that he might be with him, notwithstanding all the trials that attended him in this life, how can it be but that a righteous man must desire to be with him now he is in glory? What we have heard concerning the excellency of his person, the unspeakableness of his love, the greatness of his sufferings, and the things that he still is doing for us, must needs command our souls into a desire to be with him. When we have heard of a man among us that has done for us some excellent thing, the next thing that our hearts doth pitch upon is, I would I could set mine eyes upon him. But was ever heard the like to what Jesus Christ has done for sinners? who then that hath the faith of him can do otherwise but desire to be with him? It was that which some time comforted John, that the time was coming that he should see him (1 John 3:2). But that consideration made him bray like a hart,[13] to hasten the time that he might set his eyes upon him quickly (Rev 22:20). To see Jesus Christ, then, to see him as he is, to see him as he is in glory, is a sight that is worth going from relations, and out of the body, and through the jaws of death to see; for this is to see him head over all, to see him possessed of heaven for his church, to see him preparing of mansion-houses for those his poor ones that are now by his enemies kicked to and fro, like footb.a.l.l.s in the world; and is not this a blessed sight?

2. I have a desire to be with him, to see myself with him; this is more blessed still; for, for a man to see himself in glory, this is a sight worthy seeing. Sometimes I look upon myself, and say, Where am I now? and do quickly return answer to myself again, Why, I am in an evil world, a great way from heaven; in a sinful body, among devils and wicked men; sometimes benighted, sometimes beguiled, sometimes fearing, sometimes hoping, sometimes breathing, sometimes dying, and the like. But then I turn the tables, and say, But where shall I be shortly? where shall I see myself anon, after a few times more have pa.s.sed over me? And when I can but answer this question thus--I shall see myself with Jesus Christ; this yields glory, even glory to one's spirit now: no marvel, then, if the righteous desire to be with Christ.

3. I have a desire to be with Christ; there the spirits of the just are perfected; there the spirits of the righteous are as full as they can hold (Heb 12:23). A sight of Jesus in the Word, some know how it will change them from glory to glory (2 Cor 3:18), but how then shall we be changed and filled, when we shall see him as he is? 'When he shall appear, we shall be like him, for we shall see him as he is' (1 John 3:2). Moses and Elias appeared to Peter, and James, and John, at the transfiguration of Christ, in glory. How so? Why, they had been in the heavens, and came thence with some of the glories of heaven upon them. Gild a bit of wood, yea, gild it seven times over, and it must not compare in difference to wood not gilt, to the soul that but a little while has been dipped in glory! Glory is a strange thing to men that are on this side of the heavens; it is that which eye hath not seen, nor ear heard, nor entered into the heart of man to conceive of; only the Christian has a Word and Spirit that at times doth give a little of the glimmering thereof unto him. But O! when he is in the Spirit, and sees in the Spirit, do you think his tongue can tell? But, I say, if the sight of heaven, at so vast a distance, is so excellent a prospect, what will it look like when one is in it? No marvel, then, if the desires of the righteous are to be with Christ.

Object. But if this be the character of a righteous man, to desire to depart and to be with Christ, I am none of them, for I never had such a desire in my heart; no, my fears of perishing will not suffer me either to desire to die to be with Christ, nor that Christ should come to judge the world.

Answ. Though thine is a case that must be excepted, for that thy desires may not as yet be grown so high; yet if thou art a righteous man, thy heart has in it the very seeds thereof. There are therefore desires, and desires to desire; as one child can reach so high, and the other can but desire to do so. Thou, if thou art a righteous man, hast desires, these desires ready to put forth into act, when they are grown a little stronger, or when their impediment is removed. Many times it is with our desires as it is with saffron,[14]

it will bloom and blossom, and be ripe, and all in a night. Tell me, dost thou not desire to desire? Yea, dost thou not vehemently desire to desire to depart and to be with Christ? I know, if thou art a righteous man, thou dost. There is a man sows his field with wheat, but as he sows, soon it is covered with great clods; now, that grows as well as the rest, though it runs not upright as yet; it grows, and yet is kept down, so do thy desires; and when one shall remove the clod, the blade will soon point upwards.

I know thy mind; that which keeps thee that thou canst not yet arrive to this--to desire to depart and to be with Christ, is because some strong doubt or clod of unbelief, as to thy eternal welfare, lies hard upon thy desiring spirit. Now let but Jesus Christ remove this clod, and thy desires will quickly start up to be gone. I say, let but Jesus Christ give thee one kiss, and with his lips, as he kisses thee, whisper to thee the forgiveness of thy sins, and thou wilt quickly break out, and say, Nay then, Lord, let me die in peace, since my soul is persuaded of thy salvation!

There is a man upon the bed of languishing; but O! he dares not die, for all is not as he would have it betwixt G.o.d and his poor soul; and many a night he lies thus in great horror of mind; but do you think that he doth not desire to depart? Yes, yes, he also waits and cries to G.o.d to set his desires at liberty. At last the visitor comes and sets his soul at ease, by persuading of him that he belongs to G.o.d: and what then? 'O! now let me die, welcome death!' Now he is like the man in Ess.e.x, who, when his neighbour at his bedside prayed for him that G.o.d would restore him to health, started up in his bed, and pulled him by the arm, and cried out, No, no, pray that G.o.d will take me away, for to me it is best to go to Christ.

The desires of some good Christians are pinioned, and cannot stir, especially these sort of desires; but Christ can and will cut the cord some time or other: and then thou that wouldst shalt be able to say, 'I have a desire to depart, and to be with Jesus Christ.'

Meantime, be thou earnest to desire to know thy interest in the grace of G.o.d; for there is nothing short of the knowledge of that can make thee desire to depart, that thou mayest be with Christ.

This is that that Paul laid as the ground of his desires to be gone: 'We know,' says he, 'that if our earthly house of this tabernacle were dissolved, we have a building of G.o.d, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house, which is from heaven'

(2 Cor 5:1,2). And know, that if thy desires be right they will grow as other graces do, from strength to strength; only in this they can grow no faster than faith grows as to justification, and then hope grows as to glory. But we will leave this and come to the second thing.

2. [They desire to be in that country where their Lord personally is.] As the righteous men desire to be present with Jesus Christ, so they desire to be with him in that country where he is: 'But now they desire a better country, that is, an heavenly; wherefore G.o.d is not ashamed to be called their G.o.d, for he hath prepared for them a city' (Heb 11:14-16). 'But now they desire a better country.' Here is a comparison. There was another country, to wit, their native country, the country from whence they came out, that in which they left their friends and their pleasures for the sake of another world, which, indeed, is a better country, as is manifest from its character. 'It is an heavenly.' As high as heaven is above the earth, so much better is that country which is a heavenly, than is this in which now we are.

A heavenly country, where there is a heavenly Father (Matt 6:14-16, 15:13, 18:35), a heavenly host (Luke 2:13), heavenly things (John 3:12), heavenly visions (Acts 26:19), heavenly places (Eph 1:3,20), a heavenly kingdom (2 Tim 4:18), and the heavenly Jerusalem (Heb 12:22), for them that are partakers of the heavenly calling (Heb 3:1), and that are the heavenly things themselves (Heb 9:23). This is a country to be desired, and therefore no marvel if any, except those that have lost their wits and senses, refuse to choose themselves an habitation here. Here is the 'Mount Zion, the city of the living G.o.d, the heavenly Jerusalem, and an innumerable company of angels: here is the general a.s.sembly and church of the firstborn, and G.o.d the Judge of all, and Jesus, and the spirits of just men made perfect' (Heb 12:22-24). Who would not be here? This is the country that the righteous desire for a habitation: 'but now they desire a better country, that is, an heavenly; wherefore G.o.d is not ashamed to be called their G.o.d, for he hath prepared for them a city' (Heb 11:16).

Mark, they desire a country, and G.o.d prepareth for them a city; he goes beyond their desires, beyond their apprehensions, beyond what their hearts could conceive to ask for. There is none that are weary of this world from a gracious disposition that they have to an heavenly, but G.o.d will take notice of them, will own them, and not be ashamed to own them; yea, such shall not lose their longing.

They desire a handful, G.o.d gives them a seaful; they desire a country, G.o.d prepares for them a city; a city that is an heavenly; a city that has foundation, a city whose builder and maker is G.o.d (Heb 11:10; Rev 3:12). And all this is, that the promise to them might be fulfilled,, 'The desire of the righteous shall be granted.'

And this is the last thing propounded to be spoken to from the text. Therefore,

[WHAT IS MEANT BY GRANTING THESE DESIRES.]

THIRD. We then, in conclusion, come to inquire into WHAT IS MEANT, or to be understood, BY THE GRANTING OF THE RIGHTEOUS THEIR DESIRES; 'The desire of the righteous shall be granted.'

FIRST. To grant is to yield to what is desired, to consent that it shall be even so as is requested: 'The Lord hear thee in the day of trouble, the name of the G.o.d of Jacob defend thee; send thee help from the sanctuary, and strengthen thee out of Zion, remember all thy--sacrifices: grant thee according to thine own heart and fulfil all thy counsel' (Psa 20:1-4). SECOND. To grant is to accomplish what is promised; thus G.o.d granted to the Gentiles repentance unto life, namely, for that he had promised it by the prophets from the days of old (Acts 11:18; Rom 15:9-12). THIRD. To grant, therefore, is an act of grace and condescending favour; for if G.o.d is said to humble himself when he beholds things in heaven, what condescension is it for him to hearken to a sinful wretch on earth, and to tell him, Have the thing which thou desireth. A wretch, I call him, if compared to him that hears him, though he is a righteous man, when considered as the new creation of G.o.d. FOURTH. To grant, then, is not to part with the thing desired, as if a desire merited, purchased, earned, or deserved it, but of bounty and goodwill, to bestow the thing desired upon the humble. Hence G.o.d's grants are said to be gracious ones (Psa 119:29). FIFTH. I will add, that to grant is sometimes taken for giving one authority or power to do, or possess, or enjoy such and such privileges; and so it may be taken here: for the righteous has a right to a power, to enjoy the things bestowed on them by their G.o.d. So, then, to grant is to give, to accomplish, even of free grace, the desire of the righteous.

This is acknowledged by David, where he saith to G.o.d, 'Thou hast given him his heart's desire, and hast not withholden the request of his lips' (Psa 21:2). And this is promised unto all that delight themselves in G.o.d, 'Delight thyself also in the Lord, and he shall give thee the desires of thy heart' (Psa 37:4). And again, 'He will fulfil the desire of them that fear him, he also will hear their cry, and will save them' (Psa 145:19). By all these places it is plain, that the promise of granting desires is entailed to the righteous, and also that the grant to them is an act of grace and mercy. But it also follows, that though the desires of the righteous are not meritorious, yet they are pleasing in his sight; and this is manifest several ways, besides the promise of a grant of them.

First. In that the desires of G.o.d, and the desires of the righteous, jump or agree in one, they are of one mind in their desires: G.o.d's desire is to the work of his hands, and the righteous are for surrendering that up to him. 1. In giving up the heart unto him; 'My son,' says G.o.d, 'give me thy heart' (Prov 23:26). 'I lift my soul to thee,' says the righteous man (Psa 25:1, 86:4; Lam 3:41).

Here, therefore, there is an agreement between G.o.d and the righteous; it is, I say, agreed on both sides that G.o.d should have the heart: G.o.d desires it, the righteous man desires it, yea, he desires it with a groan, saying, 'Incline my heart unto thy testimony' (Psa 119:36). 'Let my heart be sound in thy statutes' (Psa 119:80). 2.

They are also agreed about the disposing of the whole man: G.o.d is for body, and soul, and spirit; and the righteous desires that G.o.d should have it all. Hence they are said to give themselves to the Lord (2 Cor 8:5), and to addict themselves to his service (1 Cor 15:16). 3. G.o.d desireth truth in the inward parts, that is, that truth may be at the bottom of all (Psa 51:6,16), and this is the desire of the righteous man likewise: 'Thy word have I hid in my heart,'

said David, 'that I might not sin against thee' (Psa 119:11). 4.

They agree in the way of justification, in the way of sanctification, in the way of preservation, and in the way of glorification, to wit, which way to come at and enjoy all: wherefore, who should hinder the righteous man, or keep him back from enjoying the desire of his heart? 5. They also agree about the sanctifying of G.o.d's name in the world, saying, 'Thy will be done on earth as it is in heaven.'

There is a great agreement between G.o.d and the righteous; 'he that is joined to the Lord is one spirit' (1 Cor 6:17). No marvel, then, if their desires in the general, so far as the righteous man doth know the mind of his G.o.d, are one, consequently their desires must be granted, or G.o.d must deny himself.

Second. The desires of the righteous are the life of all their prayers; and it is said, 'The prayer of the upright is G.o.d's delight.'

Jesus Christ put a difference betwixt the form and spirit that is in prayer, and intimates the soul of prayer is in the desires of a man; 'Therefore,' saith he, 'I say unto you, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them' (Mark 11:24). If a man prays never so long, and has never so many brave expressions in prayer, yet G.o.d counts it prayer no further than there are warm and fervent desires in it, after those things the mouth maketh mention of. David saith, 'Lord, all my desire is before thee, and my groaning is not hid from thee' (Psa 38:9). Can you say you desire, when you pray? or that your prayers come from the braying, panting, and longing of your hearts? If not, they shall not be granted: for G.o.d looks, when men are at prayer, to see if their heart and spirit is in their prayers; for he counts all other but vain speaking. Ye shall seek me, and find me, says he, when you shall search for me with all your heart (Rom 8:26,27; Matt 6:7; Jer 29:12). The people that you read of in 2 Chronicles 15 are there said to do what they did 'with all their heart, and with all their soul.' 'For they sought G.o.d with their whole desire'

(2 Chron 15:11-15). When a man's desires put him upon prayer, run along with him in his prayer, break out of his heart and ascend up to heaven with his prayers, it is a good sign that he is a righteous man, and that his desire shall be granted.

Third. By desire a righteous man shows more of his mind for G.o.d, than he can by any manner of way besides; hence it is said, 'The desire of man is his kindness, and a poor man,' that is sincere in his desires, 'is better than' he that with his mouth shows much love, if he be 'a liar' (Prov 19:22).

Desires, desires, are copious things; you read that a man may 'enlarge his desire as h.e.l.l' (Habb 2:5), that is, if they be wicked; yea, and a righteous man may enlarge his desires as heaven (Psa 73:25).

No grace is so extensive as desires. Desires out-go all. Who believes as he desires to believe? and loves as he desires to love? and fears as he desires to fear G.o.d's name? (Neh 1:11). Might it be as a righteous man doth sometimes desire it should be, both with G.o.d's church, and also with his own soul, stranger things would be than there are; faith, and love, and holiness, would flourish more than it does! O! what does a righteous man desire? What do you think the prophet desired, when he said, 'O that thou wouldest rend the heavens and--come down?' (Isa 54:1). And Paul, when he said, he could wish that himself were accursed from Christ, for the vehement desire that he had that the Jews might be saved? (Rom 9:1-3, 10:1).

Yea, what do you think John desired, when he cried out to Christ to come quickly?

Love to G.o.d, as I said, is more seen in desires than in any Christian act. Do you think that the woman with her two mites cast in all that she desired to cast into the treasury of G.o.d? Or do you think, when David said that he had prepared for the house of G.o.d with all his might, that his desires stinted when his ability was at its utmost? (1 Chron 29). No, no; desires go beyond all actions; therefore I said it is the desires of a man that are reckoned for his kindness. Kindness is that which G.o.d will not forget; I mean the kindness which his people show to him, especially in their desires to serve him in the world. When Israel was come out of Egypt, you know how many stumbles they had before they got to Canaan. But forasmuch as they were willing or desirous to follow G.o.d, he pa.s.ses by all their failures, saying, 'I remember thee,' and that almost a thousand years after,[15] 'the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown' (Jer 2:2). Israel was holiness to the Lord, and the first fruits of his increase. There is nothing that G.o.d likes of ours better than he likes our true desires. For indeed true desires, they are the smoke of our incense, the flower of our graces, and the very vital part of our new man. They are our desires that ascend, and they that are the sweet of all the sacrifices that we offer to G.o.d. The man of desires is the man of kindness.

Fourth. Desires, true and right desires, they are they by which a man is taken up from the ground, and brought away to G.o.d, in spite of all opposers. A desire will take a man upon its back, and carry him away to G.o.d, if ten thousand men stand by and oppose it. Hence it is said, that 'through desire a man having separated himself,'

to wit, from what is contrary to the mind of G.o.d, and so 'seeketh and intermeddleth with all wisdom' (Prov 18:1).

All convictions, conversions, illuminations, favours, tastes, revelations, knowledge, and mercies, will do nothing if the soul abides without desires. All, I say, is but like rain upon stones, or favours bestowed upon a dead dog. O! but a poor man with desires, a man that sees but little, that knows but little, that finds in himself but little, if he has but strong desires, they will supply all. His desires take him up from his sins, from his companions, from his pleasures, and carry him away to G.o.d. Suppose thou wast a minister, and wast sent from G.o.d with a whip, whose cords were made of the flames of h.e.l.l, thou mightest lash long enough before thou couldest so much as drive one man that abides without desires to G.o.d, or to his kingdom, by that thy so sore a whip. Suppose again that thou wast a minister, and wast sent from G.o.d to sinners with a crown of glory in thy hand, to offer to him that first comes to thee for it; yet none can come without desires: but desire takes the man upon its back, and so brings him to thee.[16] What is the reason that men will with mouth commend G.o.d, and commend Christ, and commend and praise both heaven and glory, and yet all the while fly from him, and from his mercy, as from the worst of enemies?

Why, they want good desires; their desires being mischievous, carry them another way. Thou entreatest thy wife, thy husband, and the son of thy womb, to fall in with thy Lord and thy Christ, but they will not. Ask them the reason why they will not, and they know none, only they have no desires. 'When we shall see him, there is no beauty in him that we should desire him' (Isa 53:1-3). And I am sure if they do not desire him, they can by no means be made to come to him.