1 . It argues a nobler disposition —
[A desire after salvation does not of necessity imply any real love to God. A slave may wish to escape the lash of his master, and yet have no delight in his service : and we also may seek deliverance from condemnation, without any ingenuous feelings towards God. Simon Magus desired the intercessions of Peter and Jphn in his behalf; but he was actuated by no better motive than a fear of the judgments denounced against him^ But when a person desires to attain the Divine image, and makes the glorifying of God, by a holy conversation, the main object of his pursuit, he shews a nobility of mind, and an enlargement of heart, which none but God can bestow. A man by the mere force of natural selfishness may long for pardon ; but no man without supernatural grace can pant after real holiness.]
2. It shews juster views of the nature and source of true happiness —
[If a man were pardoned, he could not be happy, if he were not holy : for sin would ever eat as a canker, and destroy his
peace Even heaven itself would be no heaven to one
who was not possessed of heavenly dispositions : for what com- munion could he have with the g|prified saints and angels, all of whom are holy as God is holy, and perfect as God is perfect ? The angels are represented as ever '^ fulfilling God's will, and hearkening to the voice of his word," with an ardent desire to follow the very first intimations of the Divine pleasure. The saints also " rest not day nor night, singing" with all their powers the praises of their most adorable Redeemer. But how would such an occupation suit those who have no preparation of heart for it ? But a disposition to execute the will of God will make a person happy in every situation. If he be bereft of all
outward * Acts viii. 24.
442 PSALMS, cxix. 145-— 148. [428.
outward comforts, he will " enjoy the testimony of a good con- science :" so that the person who desires holiness in the first place, proves that his judgment iswell informed ; and that he justly appreciates that important saying, " The work of righteousness is peace, and the etfect of righteousness is quietness and assurance
for ever."] ^^^^ ^^ ^
3. It most corresponds with the ends which the Governor of the Universe proposes to himself in all his dispensations —
[God ill creating all things formed them for his own glory; as it is said, " For thy glory ihey are, and were created." In all the works of his providence also he has de^igned to bind men to himself in a way of uniform and unreserved ol)edience. 'I his was especially his end in all that he did for the Israelites in the wilderness ; he did it, " that they might keep his statutes and observe his laws^" In the great work of Redemption he had the same blessed object in view, namely, " that we might serve him without fear, in righteousness and holiness before him all the days of our life^." " This people have I formed for myself, that they may shew forth my praise." Now in desiring salvation for holiness sake, and in praying for deli- verance from all the bonds of sin, in order to " run with more enlarged hearts the way of God's comn)ands," we for- ward the everlasting counsels of the Deity, and prove om-- selves, in the most important of all concerns, like-minded with God.]
The worthiness of his object was justly marked by, II. The ardour of his pursuit—
This blessed object he sought,
1 . In fervent and continual prayer — [Observe his own account : " I cried, I cried, I cried ;" I cried " with my heart," with " my whole heart." What can we conceive more expressive than such language as this ? Yet we are sure he did not exaggerate, or state any thing that was not strictly true. Moreover, so ardent was his mind in these holy exercises, and so great his delight in them, that he " pre- vented the dawning of the morning," and rose often while it was yet dark, in order to pour out his soul before God.