94 SERMONS UPOX PSALM CXIX. [SePv. XI.
by those whose hearts are affected, while they look upon it under these notions ; and they may be so far affected that they may for a while not only profess it out of" danger, but when some danger doth arise they may defend their opinions with some care. Yet this is not with all the heart. Why ? As soon as any great danger doth arise, out of which there is no escape, as gibbets, fires, racks, ignominy, and utter loss — as soon as persecution arose, saith Christ, all this ardour and heat of spirit which they did formerly seem to have, comes to nothing. What is the reason it vanisheth ? Because they receive the gospel rather upon those notions of interest and profit, than of duty and holiness ; and the impression of the profitableness of the gospel, as a doctrine of happiness, was not so deeply rooted in them, not so durable, that the hope of the future good would be prevalent over the fear of pre- sent evil and danger. There may be some desires of heaven in a carnal breast, but they are easily blotted out by Avorldly temptations ; but the true desires of holiness are lasting, and will prevail over our lusts.
3. Believing with all the heart implies uniformity of endeavours. Oftentimes the soul may be strongly moved and affected for the present, and carried out to the gospel under the notion of holiness ; but it is but the lighter part, of the soul that is so moved, not the whole heart, therefore it is not durable. The people meant as they spake when they were willing to come under the obedience of the word. God gives them that testimony : ' The people have well said ; but oh ! that there were such a heart in them,' Deut. v. 28, 2Q. They may receive it, and may seem affected with it, and have a sense of reformation ; but, saith the evangelist, Luke viii.. 14, ' It brings no fruit to perfection.' It was not so deeply rooted as to prevail strongly over their carnal distempers. And, therefore, here comes in another sort of men, that are affected with the word as a holy doctrine. .They may have a liking to the holiness of it, and have some consolation thereupon ; they have their beginnings, and some good offers towards sanctification ; but it brings nothing to perfection. They may have such a hope of heaven as that they may be said to ' taste the powers of the world to come,' Heb. vi. 5, 6 ; yet because it is not deeply rooted in the heart, and only begets some raw motions, and moves the lighter part of the soul, and doth not show itself in a uniform course of obedience, therefore it is not with all the heart. It may be it was but for a time, or cast in upon some eminent trouble. Therefore that is only believing, and seeking Grod with all the heart, when the doctrine of life is so acknow- ledged to be true, good, and holy, as to be closed with upon that account ; not only because of its suitableness to our eternal good and interest, but as it is a rule of our duty. And then it enters upon the heart when every faculty of it is subdued to God. It is not some colouring of the outside, but a deep dye when it soaks into the whole soul, and subdues the affections to God, which is manifested by a uniform course of obedience. Now David urgeth this to God as an argument, ' I have sought thee with my whole heart.' Hence observe —
Doct. We may mention the good which is wrought in us, and urge it to God in prayer.
It is a useful case. How may we mention our own gracious quali- fi.cations, and the good that is wrought in us ?
VeR. 10.] SEI^aiONS UPON PSAL3I cxix. 95
Necjativehj — 1. Not by way of boasting. There is no such thing liere ; no presumptuous boasting of his own perfections ; for it was accompanied with a deep sense of his weakness, wandering, and straggling condition ; he acknowledgeth his infirmities. There is no such thing allowed as boasting. The apostle's argument is convincing, ' "Why boastest thou ? "What have we that we have not received ? ' If we can boast of anything, it is that we are most in del)t, that we have received more : 1 Cor. i. 31, we must ' glory in the Lord.'
2. Not pleading of merit, as if he had deserved anything of God. So the Pharisee speaks of his good works, Luke xviii. 11. It is not to sucli a purpose as if we could challenge a reward as a due debt upon any good that we have done.
'Stxxt positively — How then may we make mention of our qualifications?
1. We may mention what is wrought in us for God's glory. Surely, however we humble ourselves, we must not belie his bounty. To be always complaining of spiritual evils, it doth not argue a good temper of soul : Ps. cxvi. 7, ' Eeturn to thy rest, 0 my soul, for the Lord hath dealt bountifully with thee.' We may own the Lord's bounty, and take notice what good we have done to the glory of his grace: ' Not I, but the grace of God which was with me,' 1 Cor. xv. 10.