fore, is still of that side or party in religion, which, upon the account of safety, honor, or preferment, his flesh commandeth him to follow. Either he is still on the greater, rising side, and of the rulers' religion, be it what it will; or if he dissent, it is in pursuit of another game, which pride or fleshly ends have started. 2 Pet. ï. 14. Gal. iii. 3. John ix. 22. xii. 42, 43. Matt. xiii. 21, 22.

IV. 1. The Christian indeed, hath not only reason for his religion, but also hath an inward, continual principle, even the Spirit of Christ, which is as a new nature, inclining and enlivening him to a holy life; whereby he mindeth and savoureth the things of the Spirit. Not that his nature doth work blindly, as nature doth in the irrational creatures; but at least it much imitateth nature as it is found in rational creatures, where the inclination is necessary, but the operations free, and subject to reason. It is a spiritual appetite in the rational appetite, even the will, and a spiritual, visive disposition in the understanding. Not a faculty in a faculty ; but the right disposition of the faculties to their highest objects, to which they are by corruption made unsuitable. So that it is neither a proper power in the natural sense, nor a mere act, but nearest to the nature of a seminal disposition or habit. It is the health and recitude of the faculties of the soul. Even as nature hath made the understanding disposed to truth in general, and the will disposed or inclined to good in general, and to self-preservation and felicity in particular; so the Spirit of Christ doth dispose the understanding to spiritual truth, to know God and the matters of salvation, and doth incline the will to God and holiness, not blindly, as they are unknown, but to love and serve a known God. So that whether this be properly or only analogically called a nature, or rather should be called a habit, I determine not; but certainly it is a fixed disposition and inclination, which Scripture calleth the “ Divine nature,” (2 Pet. i. 4.) and “the seed of God abiding in us;" 1 John iii. 9. But most usually it is called the Spirit of God, or of Christ in us. “If any man have not the Spirit of Christ, the same is none of his;" Rom. viii. 9. “By one Spirit we are all baptized into one body;" i Cor. xii. 13. Therefore, we are said “to be in the Spirit, and walk after the Spirit, and by the Spirit to mortify the deeds of the body;" Rom. viii. 1. 9. 13. VOL. II.

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a

And it is called, “the Spirit of the Son, and the Spirit of adoption, whereby we cry, Abba, Father;" or are inclined to God, as children to their father; and the “ Spirit of grace and supplication;" Rom. viii. 15. 23. 26. Gal. iv. 6. v. 17. 18. Eph. ii. 18. 22. iv. 3. 4. Phil. i. 27. 1. 1. Zech. xii. 10. From this Spirit, and the

ii fruits of it, we are called new creatures, and quickened, and made alive to God; 2 Cor. v. 17. Eph. ii. 15. Rom. vi. 11. 13. It is a great controversy, whether this holy disposition and inclination was natural to Adam or not, and consequently, whether it be a restored nature in us, or not. It was so natural to him as health is natural to the body, but not so natural as to be a necessitating principle, nor so as to be inseparable and unlosable.

2. This same Spirit and holy inclination is in the weakest Christian also, but in a small degree, and remissly operating, so as that the fleshly inclination oft seemeth to be the stronger, when he judgeth by its passionate strugglings within him. Though, indeed, the Spirit of life doth not only strive, but conquer in the main, even in the weakest Christians; Rom. viii. 9. Gal. v. 17-21.

3. The seeming Christian hath only the ineffectual motions of the Spirit to a holy life, and effectual motions and inward dispositions to some common duties of religion. And from these, with the natural principles of self-love and common honesty, with the outward persuasions of company and advantages, his religion is maintained, without the regeneration of the Spirit; John iii. 6.

V. From hence it followeth, 1, That a Christian indeed doth not serve God for fear only, but for love; even for love both of himself, and of his holy work and service. Yea, the strong Christian's love to God and holiness, is not only greater than his love to creatures, but greater than his fear of wrath and punishment. The love of God constraineth him to duty ; 2 Cor. v. 14. “Love is the fulfilling of the law,” (Rom. xiii. 10.) therefore, the Gospel cannot be obeyed without it. He saith not, O that this were no duty, and O that this forbidden thing were lawful ;' though his flesh say so, the Spirit, which is the predominant part, doth not. But he saith, "O how I love thy law! O that my ways were so directed that I might keep thy statutes!" Psal. cxix. 5. For the Spirit is willing

a

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1

even when the flesh is weak. He serveth not God against his will ; but his will is to serve him more, and better than he doth. He longeth to be perfect, and perfectly to do the will of God, and taketh the remnant of his sinful infirmities to be a kind of bondage to him, which he groaneth to be delivered from. To will even perfection is present with him, though not perfectly; and though he do not all that he willeth. And this is the true meaning of Paul's complaints; Rom. vii. Because the flesh warreth against the Spirit, he cannot do the good that he would ; that is, he cannot be perfect, for so he would be; Gal. v. 17. His love and will excel his practice.

2. The weak Christian also hath more love to God and holiness than to the world and fleshly pleasure. But yet his fear of punishment is greater than his love to God and holiness. To have no love to God, is inconsistent with a state of grace, and so it is to have less love to God than to the world, and less love to holiness than to sin. But to have more fear than love is consistent with sincerity of grace. Yea, the weak Christian's love to God and holiness is joined with so much backwardness and averseness, and interrupted with weariness, and with the carnal allurements and diversions of the creature, that he cannot certainly perceive whether his love and willingness be sincere or not. He goeth on in a course of duty, but so heavily, that he scarce knoweth whether his love or loathing of it be the greater. He goeth to it as a sick man to his meat, or labor. All that he doth is with so much pain or indisposedness, that to his feeling, his averseness seemeth greater than his willingness, were it not that necessity maketh him willing. For the habitual love and complacency which he hath towards God and duty, is so oppressed by fear, and by averseness, that it is not so much felt in act as they.

3. A seeming Christian hath no true love of God and holiness at all, but some ineffectual liking and wishes which are overborne by a greater backwardness, and by a greater love to earthly things; so that fear alone, without any true, effectual love, is the spring and principle of his religion and obedience. God hath not his heart, when he draweth near him with his lips; he doth more than he would do, if he were not forced by necessity and fear; and had rather be excused, and lead another kind of life; Matt. xv. 8. Isa.

And it is called, “the Spirit of the Son, and the Spirit of adoption, whereby we cry, Abba, Father ;" or are inclined to God, as children to their father; and the “Spirit of grace and supplication;" Rom. viii. 15. 23. 26. Gal. iv. 6. v. 17. 18. Eph. ii. 18. 22. iv. 3. 4. Phil. i. 27. ï.1. Zech. xi. 10. From this Spirit, and the

. fruits of it, we are called new creatures, and quickened, and made alive to God; 2 Cor. v. 17. Eph. ii. 15.

Rom. vi. 11. 13. It is a great controversy, whether this holy disposition and inclination was natural to Adam or not, and consequently, whether it be a restored nature in us, or not.

It was so natural to him as health is natural to the body, but not so natural as to be a necessitating principle, nor so as to be inseparable and unlosable.

2. This same Spirit and holy inclination is in the weakest Christian also, but in a small degree, and remissly operating, so as that the fleshly inclination oft seemeth to be the stronger, when he judgeth by its passionate strugglings within him. Though, indeed, the Spirit of life doth not only strive, but conquer in the main, even in the weakest Christians; Rom. viii. 9. Gal. v. 17–21.

3. The seeming Christian hath only the ineffectual motions of the Spirit to a holy life, and effectual motions and inward dispositions to some common duties of religion. And from these, with the natural principles of self-love and common honesty, with the outward persuasions of company and advantages, his religion is maintained, without the regeneration of the Spirit; John iïi. 6.

V. From hence it followeth, 1. That a Christian indeed doth not serve God for fear only, but for love; even for love both of himself, and of his holy work and service. Yea, the strong Christian's love to God and holiness, is not only greater than his love to creatures, but greater than his fear of wrath and punishment. The love of God constraineth him to duty ; 2 Cor. v. 14. « Love is the fulfilling of the law,” (Rom. xiii. 10.) therefore, the Gospel cannot be obeyed without it. He saith not, “O that this were no duty, and O that this forbidden thing were lawful ;' though his flesh say so, the Spirit, which is the predominant part, doth not. But he saith, "O how I love law! O that my ways were so directed that might keep thy statutes !” Psal. cxix. 5. For the Spirit is willing

6

even when the flesh is weak. He serveth not God against his will ; but his will is to serve him more, and better than he doth.

He longeth to be perfect, and perfectly to do the will of God, and taketh the remnant of his sinful infirmities to be a kind of bondage to him, which he groaneth to be delivered from. To will even perfection is present with him, though not perfectly; and though he do not all that he willeth. And this is the true meaning of Paul's complaints; Rom. vii. Because the flesh warreth against the Spirit, he cannot do the good that he would ; that is, he cannot be perfect, for so he would be; Gal. v. 17. His love and will excel his practice.

2. The weak Christian also hath more love to God and holiness than to the world and fleshly pleasure. But yet his fear of punishment is greater than his love to God and holiness. To have no love to God, is inconsistent with a state of grace, and so it is to have less love to God than to the world, and less love to holiness than to sin. But to have more fear than love is consistent with sincerity of grace. Yea, the weak Christian's love to God and holiness is joined with so much backwardness and averseness, and interrupted with weariness, and with the carnal allurements and diversions of the creature, that he cannot certainly perceive whether his love and willingness be sincere or not. He goeth on in a course of duty, but so heavily, that he scarce knoweth whether his love or loathing of it be the greater. He goeth to it as a sick man to his meat, or labor. All that he doth is with so much pain or indisposedness, that to his feeling, his averseness seemeth greater than his willingness, were it not that necessity maketh him willing. For the habitual love and complacency which he hath towards God and duty, is so oppressed by fear, and by averseness, that it is not so much felt in act as they.

3. A seeming Christian hath no true love of God and holiness at all, but some ineffectual liking and wishes which are overborne by a greater backwardness, and by a greater love to earthly things ; so that fear alone, without any true, effectual love, is the spring and principle of his religion and obedience. God hath not his heart, when he draweth near him with his lips; he doth more than he would do, if he were not forced by necessity and fear; and had rather be excused, and lead another kind of life ; Matt. xv. 8. Isa.