8. As this principle of inherent grace or holiness hath the nature of a habit, so also hath it the properties thereof And the first pro- perty of a habit is, that it inclines and disposeth the subject wherein it is unto acts of its own kind, or suitable unto it. It is directed unto a certain end, and inclines unto acts or actions which tend there- unto, and that with evenness and constancy. Yea, moral habits are nothing but strong and firm dispositions and inclinations unto moral acts and duties of their own kind, as righteousness, or temperance, or meekness. Such a disposition and inclination, therefore, there must be in this new spiritual nature, or principle of holiness, which we have described, wherewith the souls of believers are inlaid and furnished by the Holy Ghost in their sanctification ; for, —
(1.) It hath a certain end, to enable us whereunto it is bestowed on us. Although it be a great work in itself, that wherein the reno- vation of the image of God in us doth consist, yet is it not wrought in any but with respect unto a farther end in this world ; and this end is, that we may live to God. We are made like unto God, that we may live unto God. By the depravation of our natures we are "alienated from this life of God," this divine, spiritual life, Eph. iv. 18;
CHAP. VI.] IN THE SANCTIFICATION OF BELIEVERS. 483
we like it not, but we have an aversation unto it. Yea, we are under the power of a death that is universally opposed unto that life ; for " to be carnally minded is death/' Rom. viii. 6, — that is, it is so with respect unto the life of God, and all the acts that belong thereunto. And this life of God hath two parts: — [1.] The outiuard duties of it; [2.] The inward frame and actings of it. For the first, persons under the power of corrupted nature may perform them, and do so; but without delight, constancy, or permanency. The language of that principle whereby they are acted is, " Behold, what a weariness is it!" Mai. i. 13; and such hypocrites will not pray always. But as to the second, or the internal actings of faith and love, whereby all outward duties shall be quickened and animated, they are utter strangers unto them, utterly alienated from them. With respect unto this life of God, a life of spiritual obedience unto God, are our natures thus spiritually renewed, or furnished with this spiritual habit and principle of gi-ace. It is wrought in us, that by virtue thereof we may " live to God : " without which we cannot do so in any one single act or duty whatever ; for " they that are in the flesh cannot jjlease God," Rom. viii. 8. Wherefore, the first property and insepar- able adjunct of it is, that it inclineth and disposeth the soul wherein it is unto all acts and duties that belong to the life of God, or unto all the duties of holy obedience, so that it shall attend unto them, not from conviction or external impression only, but from an inter- nal genuine principle, so inclining and disposing it thereunto. And these things may be illustrated by what is contrary unto them : There is in the state of nature a " carnal mind," which is the principle of all moral and spiritual operations in them in whom it is ; and this carnal mind hath an enmity, or is "enmity against God," — " it is not subject unto the law of God, neither indeed can be," Rom. viii. 7; that is, the bent and inclination of it lies directly against spiritual things, or the mind and will of God in all things which concern a life of obedi- ence unto himself. Now, as this principle of holiness is that which is introduced into our souls in opposition unto, and to the exclusion of, the carnal mind ; so this disposition and inclination of it is opposite and contrary unto the enmity of the carnal mind, as tending always unto actions spiritually good, according to the mind of God.
(2.) This disposition of heart and soul, which I place as the first property or effect of the principle of holiness, before declared and ex- plained, is in the Scripture called/ear, love, delight, and by the names of such other affections as express a constant regard and inclination unto their objects: for these things do not denote the principle of holiness itself, which is seated in the mind, or understanding and will, whereas they are the names of affections only; but they signify the first way whereby that principle doth act itself, in a holy inclina-
484 THE POSITIVE WORK OF THE SPIRIT [BOOK IV.
tion of tlie heart unto spiritual obedience. So when the people of Israel had engaged themselves by solemn covenant to hear and do whatsoever God commanded, God adds concerning it, " 0 that there were such an heart in them, that they would fear me, and keep all my commandments always ! " Deut. v. 29 ; that is, that the bent and in- clination of their hearts were always unto obedience. It is that which is intended in the promise of the covenant : Jer. xxxii. 39, " I will give them one heart, that they may fear me ;" which is the same with the " new spirit,'' Ezek. xi. 19. The new heart, as hath been de- clared, is the new nature, the new creature, the new, spiritual, snper- natui'al principle of holiness. The first effect, the first fruit hereof is, the fear of God always, or a new spiritual bent and inclination of soul unto all the will and commands of God. And this new spirit, this fear of God, is still expressed as the inseparable consequent of the new heart, or the writing of the law of God in our hearts, which are the same. So it is called, " fearing the Lord and his goodness," Hos. iii. 5. In like manner it is expressed by "love;'" which is the inclination of the soul unto all acts of obedience unto God and com- munion with him with delight and complacency. It is a regard unto God and his will, with a reverence due unto his nature, and a delight in him suited unto that covenant-relation wherein he stands unto us. ^