his petitions, and that even salvation itself was chiefly sought by him on account of the sanctifying and transforming efficacy with which it would be accom- panied. Bearing this in mind, we will notice,
I. The object of his desires —
There is no reason to suppose that David alludes to any particular distress or difficulty in these petitions : he seems rather to refer to the whole work of grace and salvation, which he wished to have forwarded in his soul : and he does not merely engage to make a practical improvement of the grace that shall be given him, but rather expresses the satisfaction he felt in looking forward to its effects. Had he merely prayed to God for the salvation of his soul, we should not have disapproved his petitions ; because it is proper and necessary for every man to seek above all things the salvation of his soul. But the having such respect, to holiness, and the desiring of salvation itself chiefly in reference to that, is a higher style of piety ; as we propose more distinctly under this head to shew.
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 John in his behalf ; but he was actuated by no better motive than a fear of the judgments denounced against hime. 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 par- don; 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 ivere pardoned, he could not be happy, if he were not holy : for sin would e^er 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
e Acts viii. 24.
712.1 david's desire to serve god. 373
communion could he have with the glorified 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 plea- sure. 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 comforts, he will " enjoy the testi- mony of a good conscience : " so that the person who desires holiness in the first place, proves that his judgment is well in- formed ; and that he justly appreciates that important saying, " The work of righteousness is peace, and the effect of right- eousness 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, in creating all things, formed them for his own glory ; as it is said, " For thy glory they are, and were created." In all the works of his providence also he has designed to bind men to himself in a way of uniform and unreserved obedience. This 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 laws1." 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 lifeg." " 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 deliverance from all the bonds of sin, in order to " run with more enlarged hearts the way of God's commands," we forward the everlasting coun- sels of the Deity, and prove ourselves, in the most important of all concerns, like-minded with God.]