And then, to omit other things, * we desire to fear thy name,' we see that
. Beligion especially is in holy desires.
The greatest part of Christianity is to desire to be a sound Christian with all his heart. Religion is more in the afiections of the soul than in the effects and operations. It is more in the resolutions and purpose of the soul, than in any effects we can yield to God. There is much desire in all our performances. Therefore saith the holy man here, * We desire to fear thy holy name.' ^ Why are desires such trials of the truth of grace ?
Because they are the immediate issues of the soul. Desires and thoughts, and such like, they are produced immediately from the soul, without any help of the body, or without any outward manifestation. They shew the temper and frame of the soul. Thereupon God judgeth a man by his desires ; and that which he desires, if it be a true desire, he shall have and be partaker of. The godly man desires to serve God all the days of his life, and for ever ho shall do it. A wicked man desires to offend God if he might live everlastingly. God looks upon him as his desire is. He shall not alway sin here ; but because he hath an infinite desire of sin, he shall be punished in hell eternally. God looks upon him as he desires. God values men by their desires.
But how arc the truth of these desires known ?
I will name a few signs. The truth of those desires may be tried thus :
1. If they be constant desires and not flashes ; for then they come from a
* That is, == pistol. Cf. Halliwell's Dictionary of Arcliaisms and Provincialisms, auh voce, 2 vols. 4to, 1852.— G.
AT THE THRONE OF GRACE. 99
new nature. Nature is strong and firm. Art is for a turn to serve a turn. When men personate a thing, they do it not long. Creatures that are torced to do so and so, they return to their own nature quickly ; but when a man doth a thing naturally, he doth it constantly. So, constant desires argue a sanctified frame of soul and a new creature. They argue that the image of God is stamped upon the soul. Thereupon we may know that they are holy desires, that they spring from a holy soul, if they be constant. It they be perpetual desu-es, and not as a torrent that is vented for the present on a sudden, and then comes to nothing after. They are constant. 2. And likewise, if these desires he hearti/, strong desires ; and not only strong, but fjrowiiir/ desires— desire upon desire, desire fed with desire still never satisfied till they be satisfied. " Strong and growing desires argue the truth of desires ; as indeed a child of God hath never grace enough, never i^ith enough, never love enough, or comfort enough, till he come to heaven, ihey are growing desires more and more. The Spirit of God, that is the spring in him, springs up still further and further, till it spring to ever- lasting life, till It end in heaven, where all desires shall be accomplished, and all promises performed, and all imperfections removed. Till then they are growing desires still. ' We desire to fear thy name,' and to please thee m all things.
3. Again, True desires, theu are not only of the favour of God, hut of graces forthealtennfi of our nature; as Nehemiah here, he desires not the favour ol God so much as he desires to fear God's name. Now when desire is of graces, it is a holy desire. You have not the worst men but would desire, with Balaam, ' to die the death of the righteous,' &c.. Numb, xxiii. 10, that they might enjoy the portion of God's people. But to desire grace, that IS opposite to corrupt nature as fire and water, this is an argument of a holy principle of grace in us, whence this desire springs, when we desire that that is a counter poison to corrupt nature, that hath an antipathy to corruption. Therefore, when a man from the bottom of his heart can desire. Oh that I could serve God better ! that I had more liberty to serve him . that I had a heart more enlarged, more mortified, more weaned from the world ! ^ Oh that I could fear God more ! And of all graces, if it be a true desire, it is of such graces as may curb us of our sinful delights, and restrain us of our carnal liberty, and knit us near to God, and make us more heavenly-minded. The desire of these graces shew a true temper of soul indeed.
• 1/ ^^a"^ ^^^^^^ '^ carried to grace as well as glory, and the desire of heaven Itself. A true spirit that is touched with grace, with the Spirit of God, it desireth not heaven itself so much for the glory, and peace, and abundance ot all contentments, as it desires it, that it is a place where it shall be freed trom sin, and where the heart shall be enlarged to love God, to serve God, and to cleave to God for ever, and as it is a condition wherein he shall have the image and resemblance of Jesus Christ perfectly upon his soul. Ihereiore we pray, ' Thy kingdom come ;' that is, we desire that thou wouldst rule more and more largely in our souls, and subdue all opposite power m us, and bring into captivity all our desires and aflections ; and let _ Ihy kingdom come' more and more. ' Let thy will be done by us,' and in us more and more, ' in earth as it is in heaven.' Here is a sweet prayer now serving to the first petition, the hallowing of God's name, when we desu-e more to honour God, and to that purpose that he may rule in us more and make us better. These desires argue an excellent frame of soul; as we see m Nehemiah, ' our desire is to fear thj name.'