receive the atonement, that is, are possessed of it, and look upon ourselves as involved in the reconciliation Christ hath made for us, then we joy in God. The joy of a good conscience is necessary to this delight in the ways of God.

3. A good frame of heart must be kept up; for the joy of a Christian may be impaired by his own folly, and prevalency of carnal distempers. There is dulness and a damp that is apt to creep upon us; either by carnal pleasure, or by worldly lusts and cares we may abate of our cheerfulness. Christ tells us, that both of them overcharge the heart (Luke xxi. 34). Or some presumptuous sin lately committed, when the weight of it lieth upon the conscience we lose this free spirit: "Restore unto me the joy of thy salvation, and uphold me with thy free spirit" (Psalm li. 12). Our delight is quenched, and we lose that free spirit which otherwise we should have. And therefore we must watch against carnal distempers, and also presumptuous sins, that we may not lose our liberty, and our comfortableness in God's service. For when a Christian hath a good frame of heart he is filled as with gladness, and the joy of the Lord is as oil to the wheels, and it strengthens his affections, and he is carried on with a great deal of cheerfulness.

4. There is needful too some experience; for besides the joy of God, there is the inward pleasure of a good conversation. The ways of God are all ways of pleasantness to them that walk in them (Prov. iii. 17). They which will make trial will find Christ's yoke easy; yea, they will find a sweetness in God's ways beyond whatever they could think or expect. Some experience of the pleasantness in the paths of wisdom, breeds great delight.

2dly, What are the effects of this delight?

1. A cheerfulness of spirit, a ready obedience: "I delight to do thy will, O my God" (Psalm xl. 8). They find more solid joy in living holily, than in all the pleasure of sin, and vanity of the world; therefore they cheerfully practise that which God requireth of them.

2. They are full of joy and gladness in all their approaches to God: "I was glad when they said unto me, Let us go into the house of the Lord" (Psalm cxxii. 1). O then they can go to God, and draw off from the distractions of this world, that they may unbosom themselves, that they may be in God's company either in public or private.

3. They are weaned from earthly pleasures; when they have tasted of this hidden manna, the garlic and onions of Egypt lose their relish; and they find more sweetness, more rejoicing in the testimony of their consciences, than ever they could find in the world. It is their meat and drink to do the will of God, to be just, holy, temperate, strict, to walk closely with God; here is their pleasure, and delight of their souls: "My meat is to do the will of him that sent me, and to finish his work" (John iv. 34).

Now the reasons of this. They which have their hearts set upon holiness, must have delight. A man whose heart is set upon earthly things will come and howl for corn, wine, and oil, outward enjoyments (Hos. vii.). And a man that makes a loose profession of religion would fain be feasted with comforts, and eased of the smart of his conscience, he loves to hear of the privileged part of Christianity; but they come not to God with a true heart whatever profession they make. They embrace Christ as Judas kissed him to betray him, or as Joab embraced Amasa that he might

smite him under the fifth rib; so these are so earnest for pardon of sin, and the privileged part of Christianity, but mind not the higher part, which is sanctification. But now a man that is fallen in love with holiness, and whose heart is sincerely bent to God, desires grace to incline his heart to God, and the ways of God, and keep exactly with him.

Secondly, As this is the reason of asking, so likewise of granting: "Make me to go in the path of thy commandments; for therein do I delight." Take four considerations for this.

1. God will add grace to grace. When God hath given the will he will give the deed, further grace, to add new influences to his own seed. We tell God of the dispositions that are in our hearts, that he may perfect them, and ripen his own seed. "Of his fulness have all we received, and grace for grace" (John i. 16). Grace upon grace, or grace after grace. God's giving one grace is an argument why he will give more grace.

Sometimes he takes

2. God looks after affection rather than action. the will for the deed, but never the deed for the will. Where there is a will and delight in his ways, that is it which is most acceptable to him. Look, as to love sin is more than to commit it; a man may commit it out of frailty, but he that loves and cherisheth it, it is exceeding bad: so where there is delight in the ways of God, and the soul is gained to them, this is that God looks after, the affection.

3. Of all our affections, delight and complacency is most acceptable. The promise is made to such: " Delight thyself in the Lord, and he will give thee the desire of thine heart" (Psalm xxxvii. 4). It is a slander that the hypocrite brings upon God: "He hath said, It profiteth a man nothing that he should delight himself with God" (Job xxxiv. 9). There is a great deal of profit, for God looks to the affection, and of all affections to the delight.

4. When this delight is not set upon privileges, but upon grace and obedience, this is more acceptable to God, "I delight in thy ways." When we set upon obedience it is a sign we mind God's interest more than our own comfort: that is our own interest, but subjection to God and holiness, that is for his glory; therefore, when the heart is set upon obedience, then he will give in supplies of grace.

USE.-Oh, that we could say so, that we take joy and pleasure in the way of his commandments: thou hast given me delight in thy ways, give me strength to keep them. To corrupt nature the ways of God are burdensome, but to his children the commandments of God are not grievous; we shall not then want influences of grace.

SERMON XL.

VERSE 36.-Incline my heart unto thy testimonies, and not to

covetousness.

In the former verses David had asked understanding and direction to know the Lord's will; now he asketh an inclination of heart to do the Lord's will.

The understanding needs not only to be enlightened, but the will to be moved and changed.

Man's heart is of its own accord averse from God and holiness, even then when the wit is most refined, and the understanding is stocked and stored with high notions about it: therefore David doth not only say, "Give me understanding," but " Incline my heart." We can be worldly of ourselves, but we cannot be holy and heavenly of ourselves, that must be asked of him who is the Father of lights, from whom cometh down every good and perfect gift. They that plead for the power of nature, shut out the use of prayer; for if by nature we could determine ourselves to that which is good, there would be no need of grace; and if there be no need of grace, there is no use of prayer. But Austin hath said well, Natura vera confessione non falsa defensione opus habet: we need rather to confess our weakness, than defend our strength. Thus doth David, and so will every broken-hearted Christian that hath had an experience of the inclinations of his own soul, he will come to God, and say, "Incline my heart unto thy testimonies, and not to covetousness."

In which words there is something implied, and something expressed. That which is implied is a confession; that which is expressed is a supplication. That which he confesseth is the natural inclination of his heart to worldly things, and by consequence to all evil; for every sin receiveth life and strength from worldly inclinations. That which he begs is, that the full bent and consent of his heart may carry him out to God's testimonies. Or, briefly, here is,.

I. The thing asked, "Incline my heart."

II. The object of this inclination, expressed positively, "unto thy testimonies." Negatively, "and not unto covetousness.'

Here is the object to which, and the object from which. To which, "Incline me to thy testimonies," and suffer me not to decline to worldly objects, expressed here by the lust which is most conversant about them, "covetousness."

Let me explain them more fully. "Incline my heart." The word implies,

1. Our natural obstinacy and disobedience to God's law: for if the heart of man were naturally prone, and of its own accord ready to obedience, it were in vain said to God, "Incline my heart." Ay, but till God bend us the other way, we lie averse and awkward from his com"mandments. As God is said here to "incline" us, so he is said to "draw" us (John vi. 44). There is a corrupt will which hangs back, and desires anything rather than that which is right; we need to be drawn and bent again like a crooked stick the other way.

2. It implies God's gracious and powerful act upon the soul, whereby the heart is fixed and set to that which is good, when there is a proneness another way this is the fruit of effectual grace.

Now let us see when the heart is inclined, and how this is brought

to pass.

Ist, When is the heart said to be inclined? I answer, when the habitual bent of our affections is more to holiness than to worldly things; for the power of sin stands in the love of it, and so doth our aptness for grace in the love of it, or in the bent of the will, the strength of desire and affections by which we are carried out after it. Amor meus est pondus meum, eo feror quocunque; feror: our love is the weight that is upon our souls. Nothing can be done well that is not done sweetly. Then are we inclined, when our affections have a proneness and propension

to that which is good. Now these affections must be more to holiness than to worldly things; for by the prevalency is grace determined, if the preponderating part of the soul be for God. It is not an equal poise, we are always standing between two parties, there is God and the world. There is a sensitive good drawing one way, and there is a spiritual good draws us another way. Now grace prevails, when the scales are cast on grace's side. I say it is the habitual bent, not for a pang, the heart must be set to seek the Lord: "Now set your heart and your soul to seek the Lord your God" (1 Chron. xxii. 19); and the course of endeavours, the strength and stream of our souls runs out this way, then is the heart said to be inclined to God's testimonies.

2ndly, How is this brought to pass? or how doth God thus reduce, and frame our hearts to the obedience of his will? There are two ways which God useth; by the word, and by his Spirit; by persuasion, and by power; they shall be taught of God and they are drawn of God (John vi. 44). The Lord will allure Japheth: so he works by persuasion, Gen. ix. 27, and then by power: "I will cause you to walk in my statutes," &c. (Ezek. xxxvi. 26, 27). God tempers an irresistible strength and sweetness together, jortiter pro te Domine suaviter pro me. He worketh as a God, therefore he works strongly and invincibly; but he persuades men as men, therefore he propounds reasons and arguments, goes to work by way of persuasion: strongly according to his own nature; sweetly according to man's. By persuasions accompanied by the secret efficacy of his own grace. First, he gives weighty reasons, he casts in weight after weight till the scales be turned: then he makes all effectual by his Spirit. Morally he works, because God will preserve man's nature, and the principles thereof, therefore he doth not work by violence, but by a sweet inclination, alluring and speaking comfortably unto us: "I drew them with cords of a man, with bands of love" (Hos. xi. 4). God knows all the wards of man's heart, and what kind of key will fit the lock, therefore he suits such arguments as may work upon us, and take us in our month; and then really and prevailingly, so as the effect may follow. Surely God hath more hand in good than Satan hath in evil; otherwise man were as praiseworthy for doing good, as reproveable for doing evil; God inclines the heart to that which is good, and persuades it by his grace. God knows how to alter the course of our affections by his secret power, therefore doth not only "lead," but "draw;" works intimately upon the heart.

"Unto thy testimonies;" so the word of God is called, for it testifieth of his will. There we have a clear proof and testimony how God stands affected to every man ; what kind of affection God hath to him.

"And not to covetousness." Mark the phrase "incline," &c. Doth God incline us to covetousness? No, but he permits us to the inclinations of our own hearts, justly denying his grace to those that do offend him, and upon the suspension of his grace, nature is left to its own sway. The presence of the master or pilot saves the ship, his absence is the cause of the shipwreck. And so the schools say, God inclines to good efficienter, working it in us; and to evil deficienter, withdrawing his grace from us. A like expression you have: "Incline not my heart to any evil thing" (Psalm cxli. 4). God may as a Lord do what he pleaseth with his own; and as a just judge may give over our hearts to their own natural wicked inclination, therefore David deprecates it as a judicial act.

Not to "covetousness." This is mentioned because our too much love

to worldly things is the special hinderance of obedience, it takes off our hearts from the love and care of it: and then when he saith "not to covetousness," herein implies his own esteem and choice, as preferring God's testimonies above all riches; and possibly intimates the sincerity of his aims, that he would not serve God for temporal advantages and worldly respects: Satan accuseth Job for such a perverse respect: "Doth Job fear God for naught?" (Job i. 9.) David to prevent such a surmise, that he was not led by any thought of gain to desire godliness, saith, "to thy testimonies and not to covetousness."

Two points offer themselves from these words.

First, That it is God alone that sets our hearts right, or inclines them from their carnal bent to his own testimonies.

Secondly, That covetousness, or the flagrant desire of worldly things, is a great let or hinderance from complying with God's testimonies.

DOCTRINE.-That it is God alone that sets our hearts right, or inclines them from their carnal bent, to his own testimonies.

That I shall illustrate by these considerations :

1st, The heart of man must have an object unto which it is inclined, or whereunto it doth cleave; for it is like a spunge that being thirsty in itself, sucks in moisture from other things; it is a chaos of desires, seeking to be filled from something from without. We were made for another, to be happy in the enjoyment of a being without us; therefore man must have something to love; for the affections of the soul cannot lie idle and without an object: "There be many that will say, Who will show us any good?" (Psalm iv. 6.) We will hunt about for a match for our affections, for some good to satisfy us.

2ndly, The heart being destitute of grace, is wholly carried out to temporal things. Why? Because they are next at hand, and suit best with our fleshly natures. I say out of a despair of meeting with better, we take up with those objects that we are most conversant about, which are carnal contentments. The good of which we can apprehend and relish with our natural faculties. There are two reasons of the addictedness that is in man's heart to temporal things: (1) Natural inclination: (2) inveterate

custom.

1. Natural inclination. That there is a greater proneness in us to evil than good is clear, not only by Scripture, but by plain experience. Now whence is it that we are thus viciously disposed? the soul being created by God, he infuseth no evil into it, for that would not stand with the holiness of his nature. I answer, though the soul be created by God, yet it is created destitute of grace, or original righteousness; and being destitute of the image of God, or original righteousness, can only close with things present and known, having no other light and principle to guide it. Now things known, and things present, they are the pleasures of the body, as meats, drinks, natural generation, wealth, and honour. Now these being wholly minded, avert, as from the love and study of supernatural things, It is true, these things are good in themselves; and that self-love which carrieth us out to them is naturally good; but though it be naturally good, it proves morally evil when the love of these things destroys the love of God, which must needs be if we be destitute of grace. The love of ourselves, and outward things necessarily grows inordinate, not being guided and directed by grace. It is a rule among Divines, Si non inest quod inesse deberet necessario incrit quod non inesse deberet: a privation