3. The person prayed unto, intimated in the word thy. Secondly, Here is the benefit asked, a sound heart ; in which you
have —
1. The nature of it.
2. The value of it.
Doct. That sincerity and soundness in a holy course is a great bless- ing, and earnestly to be sought of God in prayer.
First, This will appear if we consider the benefit asked, the nature and value of it.
First, The nature of it, what is a sound heart ? It noteth reality and solidity in grace. The Septuagint hath it, Let my heart be without spot and blemish ; what is here. Let my heart be sound. It implieth the reality of grace, opposed to the bare form of godliness, or the fair shows of hypocrites, and the sudden and vanishing motions of temporaries.
1. I shall briefly show what it is not, by way of opposition.
[1.] It is opposed to the form of godliness : 2 Tim. iii. 4, ' Having a form of godliness, but denying the power thereof.' Their religion is only in show and outside, as apples, that may be fair to see to in the skin, but rotten at the core ; so their hearts are not sound within. When we are sound within as well as beautiful without, this is the sound heart ; when not only in show and appearance we are for God, but in deed and truth. Solinus telleth us that the apples of Sodom are to sight very beautiful and fair, but the compass of the rind doth only contain a sooty matter, which flitters into dust as soon as touched. This is a fit emblem of a hypocrite, or a heart not sound with God. Or, as the priests under the law, they were to look whether the sacri- fices were sound at heart, otherwise they were to be rejected, Lev, xxii. 22, 23. So David here begs a sound heart in God's statutes, lest it should be rejected of God. The world thinketh, if there be a little external conformity to tlie law of God, it is enough. Oh, no ! There must be a sound heart ; no other principle of obedience pleaseth God.
[2.] This sound heart is opposed to the sudden pangs and hasty motions of temporaries. The graces of temporaries are for matter true, but slightly rooted, and therefore are not sound. There wanteth two things in the graces of temporaries — (1.) A deej) and firm radi- cation ; (2.) A habitual predominancy over all lusts.
(1.) A deep and firm radication. Temporaries are really affected with the word of God, and the offers of Christ and life by him; but the tincture is but slight, and soon worn off; they have the streams of grace, but not the fountain ; a draught, but not the spring: John iv. 14, ' The water that I shall give him shall be a well of water springing up to everlasting life.' A dash of rain or a pond may be dried up, but a fountain ever keepeth flowing. They have something to do with Christ ; he giveth them a visit, but not that constant communion ; he doth not ' dwell in their hearts by faith,' Eph. iii. 17, nor take up
YeE. 80.] SERMONS UPON TSALM CXIX. 341
his abode there ; it is but a slight tincture, not a deep and permanent dye of holiness, or a constant liabitual inclination to that which is holy, just, and good. There is not the remaining seed, 1 John iii. 9. There is a great deal of difference between sudden motions stirred up in us by the Spirit, and the remaining seed ; that is, a constant di.s- position of heart to please God.
(2.) A habitual predominancy over all lusts. Temporaries still, with those kind graces which they have, retain their interest in the Avorld, and their inclinations to the pleasures, honours, and profits thereof, unbroken and unsubdued; as Simon Magus chcrisheth the same corruptions under his new faith that he did under his old sor- ceries. Acts viii. ; still he did desire to be thonght some great one among the people. You must not think that he altogether dissembled, but he had some sense upon him, for he believed, and beheld the miracles, and wondered ; but the same inclinations remained with him. Evermore some temporal interest or worldly advantage is laid closer to the heart, and hath a deeper i-ooting therein than the word of promise ; and this in time prevaileth over the interest of God. And therefore, whatever good aft'ections we have, till we get a command over our base and carnal delights, our hearts can never be sound with God.
2. Positively. What the sound heart is not, or to what it is op- posed, we have seen. You may from hence easily gather what it is ; it is such a receiving of the word into the heart that it is rooted there, and diffuseth its influence for the seasoning of every affection, and beareth a universal sovereignty over us. Sometimes it is described by its radication, and sometimes b}'' its sovereign prevailing efficacy.
[1.] Sometimes it is described by its radication, and so it is called X070? e/j.(f)VTo<;, ' The engrafted word, that is able to save our souls,' James i. 21. The root of the matter is within ; it is not tied on, but engrafted : so in that promise of God, Heb. viii. 10, ' I will put my law into their minds, and write it upon their hearts.' There is some- thing written : I will write my law ; and there are tables, and they are the hearts and minds of men ; that is, the understanding and the will, or the rational appetite ; and this with God's own finger : I will write upon their hearts and minds. There where is the spring and original of all moral operations, of all thoughts, affections, and inward motions, there is the law of God written ; in those parts of the soul where the directive counsel and the imperial commanding power of all human actions lieth, there doth God write his laws, and engrave them in lively and legible characters. And what is the effect of this, but that a man becometh a law to himself ? He carrieth his rule about with him, and as ready and as willing a mind to obey it. So Ps. xxxvii. 31, ' The law of God is in his heart ; none of his steps shall slide.' The truth is rooted in him, and his heart is suited and inclined to it. He knoweth and loveth what is commanded of God, and hateth what is forbidden of him : thus a man becometh a bible to himself Indeed this planting and engrafting the law upon our hearts, it sometimes made our work, because we use the means. God doth not write his law upon our hearts by enthusiasm, rapture, and inspiration, as he wi'ote in the hearts of the apostles and prophets, but maketh use of our reason, reading^ hearing, meditation, conference, and prayer. It