vii. 15-17 severs himself in twain,--himself as he is spiritual from

himself as he is carnal--so the righteous man here must be taken for the I that would do the good, the I that hates the evil. There is a spring that yieldeth water good and clear, but the channels through which this water comes to us are muddy and foul: now, of the channels the water receives a disadvantage, and so come to us savouring of what came not with them from the fountain of grace--the Holy Ghost--but from the channels through which they must pass. The desires of a righteous man, then, are comprised under, 1. those they would have accomplished here, and 2. those which they know cannot be enjoyed until after death. And the first are comprised under communion with God in spirit and the liberty of enjoyment of His ordinances. And the second are comprehended under the desire of that presence of the Lord which is personal, and their desire to be in that country where their Lord personally is. These last have a long neck: for they look over the brazen wall of this, quite into another world. They breed a divorce betwixt the soul and all inordinate love of the world; their strength is such, that they are ready to dissolve that sweet knot of union betwixt body and soul and to grapple with the King of Terrors. These desires do deal with death, as Jacob's love to Rachel did with the seven long years which he was to serve for her. III. _What is meant by granting the righteous man's desires._ It is to accomplish them. There is nothing that God likes of ours better than He likes our true desires. For, indeed, true desires are the smoke of our incense, the flower of our graces, the vital part of the new man. Right desires jump with God's mind; they are the life of prayer; they are a man's kindness to God; (chap.