The Works of John Bunyan, vol 1 by John Bunyan (books to read to improve english .TXT) 📕

Twelfth. Wherefore, I say, it is of absolute necessity that with thy heart thou deal in this point, and beware of self-deceiving; for if thou fail here, thy desires will fail thee for ever: ‘for the desire of the righteous,’ and that only, ‘must be granted.’

THE THIRD USE IS CAUTIONARY. Let me here, therefore, caution thee to beware of some things, by which else, perhaps, thou mayest deceive thyself.

First. Take heed of taking such things for grants of desires, that accidentally fall out; accidentally, I mean, as to thy desires; for it is possible that that very thing that thou desirest may come to pass in the current of providence, not as an answer of thy desires.

Now, if thou takest such things for a grant of thy desires, and consequently concludest thyself a righteous man, how mayest thou be deceived? The ark of God was delivered into the hand of the Philistines, which they desired; but not for the sake of their desires, but for the sins of the children of Israel. The land of Canaan was given unto Israel, not for the sake of their desires, but for the sins of those whom God cast out before them; and to fulfil the promise that God, before they were born, had made unto their fathers (Deut 9:5,6). Israel was carried away captive out of their own land, not to fulfil the desires of their enemies, but to punish them for their transgressions. These, with many of smaller importance, and more personal, might be mentioned, to show that many things happen to us, some to our pleasing, and some to the pleasing of our enemies; which, if either we or they should count the returns of our prayer, or the fruits of our desires, and so draw conclusions of our estate to be for the future happy, because in such things we seemed to be answered of God, we might greatly swerve in our judgments, and become the greatest at self-deceiving.

Second. Or shouldest thou take it for granted that what thou enjoyest thou hast it as the fruit of thy desires; yet if the things thou boast of are things pertaining to this life, such may be granted thee as thou art considered of God as his creature, though thyself art far enough off from being a righteous man. ‘Thou openest thy hand,’ says the Psalmist, ‘and satisfiest the desire of every living thing’ (Psa 145:16). Again, ‘He feeds the young ravens that cry to him; and the young lions seek their meat from God’ (Psa 147:9, 104:21). Cain, Ishmael, Ahab too, had in some things their desires granted them of God (Gen 4:14,15, 21:17,18; 1 Kings 21:29).

For if God will hear the desire of the beast of the field, the fishes of the sea, and of the fowls of heaven; no marvel if the wicked also may boast him of his heart’s desire (Psa 10:3). Into whose hand, as he saith in another place, ‘God bringeth abundantly.’

Take heed, therefore, neither these things, nor the grant of them, are any signs that thou art a righteous man, or that the promise made to the righteous in granting their desires are accomplished upon thee. I think a man may say, that the men that know not God have a fuller grant, I mean generally, of their desires of temporal things, than has the child of God himself; for his portion lying in better things, his desires are answered another way.

Third. Take heed, God grants to some men their desires in anger, and to their destruction. He gave to some ‘their own desire,’ ‘but sent leanness into their soul’ (Psa 78:29, 106:15; Jer 42:22). All that God gives to the sons of men, he gives not in mercy; he gives to some an inferior, and to some a superior portion; and yet so also he answereth them in the joy of their heart. Some men’s hearts are narrow upwards, and wide downwards; narrow as to God, but wide for the world; they gape for the one, but shut themselves up against the other; so as they desire they have of what they desire; ‘whose belly thou fillest with thy hid treasure,’ for that they do desire; but ‘as for me,’ said David, these things will not satisfy, ‘I shall be satisfied when I awake, with thy likeness’ (Psa 17:14,15).

I told you before, that the heart of a wicked man was widest downward, but it is not so with the righteous: therefore the portion of Jacob is not like them; God has given to him himself. The temple that Ezekiel saw in the vision was still widest upward; it spread itself toward heaven (Eze 41:7). So is the church, and so is the righteous, and so are his desires. Thy great concern, therefore, is to consider, since thou art confident that God also heareth thy desires; I say, to consider, whether he answereth thee in his anger; for if he doth so, thy desires come with a woe; therefore, I say, look to thyself.

A full purse and a lean soul, is a sign of a great curse. ‘He gave them their desire, but he sent leanness into their soul.’ Take heed of that; many men crave by their desires, as the dropsical man craves drink; his drinking makes his belly swell big, but consumes other parts of his body. O! it is a sad grant, when the desire is granted, only to make the belly big, the estate big, the name big; when even by this bigness the soul pines, is made to dwindle, to grow lean, and to look like an anatomy.

I am persuaded that it is thus with many, who, while they were lean in estates, had fat souls; but the fattening of their estates has made their souls as to good, as lean as a rake. They cannot now breathe after God; they cannot now look to their hearts; they cannot now set watch and ward over their ways; they cannot now spare time to examine who goes out, or who comes in. They have so much their desires in things below, that they have no leisure to concern themselves with, or to look after things above; their hearts are now as fat as grease; their eyes do now too much start out, to be turned and made to look inward (Psa 119:70, 83:7). They are now become, as to their best part, like the garden of the slothful, all grown over with nettles and briars, that cover the face thereof; or, like Saul, removed from a little estate, and low condition, to much, even worse and worse. Men do not know what they do in desiring things of this life, things over and above what are necessary; they desire them, and they have them with a woe. ‘Surely he shall not feel quietness in his belly,’ his belly is taken for his conscience (Prov 20:27). ‘He shall not save of that which he desired,’ to help him in an evil day (Job 20:20, 1 Tim 6:17-19).

I shall not here give my caution to the righteous, but shall reserve that for the next use. But, O! that men were as wise in judging of the answering of the desires, as they are in judging of the extravagancies of their appetites. You shall have a man even from experience reclaim himself from such an excess of eating, drinking, smoking, sleeping, talking, or pleasurable actions, as by his experience he finds is hurtful to him, and yet all this may but hurt the body, at least the body directly; but how blind, how unskilled are they in the evils that attend desires! For, like the man in the dropsy, made mention of before, they desire this world, as he doth drink, till they desire themselves quite down to hell. Look to it, therefore, and take heed; God’s granting the things pertaining to this life unto thee, doth neither prove that thou art righteous, nor that he acts in mercy towards thee, by giving of thee thy desires.

THE FOURTH USE IS FOR ENCOURAGEMENT. Is it so? shall the desire of the righteous be granted? Then this should encourage them that in the first place have sought the kingdom of God and his Son’s righteousness, to go on in their desires. God has given thee his Son’s righteousness to justify thee; he has also, because thou art a son, sent forth the Spirit of his Son into thy heart to sanctify thee, and to help thee to cry unto him, Father, Father. Wilt thou not cry? wilt thou not desire? thy God has bidden thee ‘open thy mouth wide’; he has bid thee open it wide, and promised, saying, ‘And I will fill it’; and wilt thou not desire? (Psa 81:10). O! thou hast a licence, a leave, a grant to desire; wherefore be not afraid to desire great mercies of the God of heaven; this was Daniel’s way, and he set others to do it too (Dan 2:18).

Object. But I am an unworthy creature.

Answ. That is true; but God gives to no man for his worthiness, nor rejects any for their sinfulness, that come to him sensible of the want and worth of mercy for them. Besides, I told thee before, that the desires of a righteous man, and the desires of his God, do jump or agree. God has a desire to thee; thou hast a desire to him (Job 14:15). God desires truth in the inward parts, and so dost thou with all thy heart (Psa 5:1-6; Hosea 6:5). God desires mercy, and to show it to the needy; that is it thou also wantest, and that which thy soul craves at his hand. Seek, man, ask, knock, and do not be discouraged; the Lord grant all thy desires. Thou sayest thou art unworthy to ask the biggest things, things spiritual and heavenly; well, will carnal things serve thee, and answer the desires of thy heart? Canst thou be content to be put off with a belly well filled, and a back well clothed? O! better I never had been born!

See, thou wilt not ask the best, and yet canst not make shift without them. Shift, no, no shift without them; I am undone without them, undone for ever and ever, sayest thou; well then desire; so I do, sayest thou. Ah! but desire with more strong desires, desire with more large desires, desire spiritual gifts, covet them earnestly, thou hast a licence too to do so (1 Cor 14:1). God bids thee do so; and I, says the apostle, ‘desire that ye faint not’ (Eph 3:13), that is, in the prosecution of your desires, what discouragements soever you may meet with in the way; for he hath said, ‘The desire of the righteous shall be granted.’

Object. But I find it not so, says one: for though I have desired and desired, a thousand times upon my knees, for something that I want, yet I have not my desire; and indeed the consideration of this hath made me question whether I am one of those to whom the promise of granting desires is made.

Answ. To this objection many things must be replied. First. By way of question. Second.