(3.) It is, moreover, expressed by being spiritually minded : " To be spiritually minded is life and peace," Rom. viii. 6; — that is, the bent and inclination of the mind unto spiritual things is that whereby we live to God and enjoy peace with him; it is "life and peace." By nature we savour only the things of the flesh, and " mind earthly things," Phil. iii. 19 ; our minds or hearts are set upon them, disposed towards them, ready for all things that lead us to the enjoyment of them and satisfaction in them. But hereby we mind the things that are above, or set our affections on them. Col. iii. 1, 2. By virtue hereof David professeth that his " soul followed hard after God," Ps. Ixiii. 8, or inclined earnestly unto all those ways whereby he might live unto him, and come unto the enjoyment of him; like the earnestness which is in him who is in the pursuit of something continually in his eye, as our apostle expresseth it, Phil. iii. 13, 14. By the apostle Peter it is compared unto that natural inclination which is in those that are hungry unto food : 1 Pet. ii. 2, " As new-born babes, desire the sincere milk of the word, that ye may grow thereby;" which is a constant unalterable inclination.
This, therefore, is that which I intend : — Every nature hath its disposition unto ^actings suitable unto it. The principle of holiness is such a nature, a new or divine nature ; wherever it is, it constantly inclines the soul unto duties and acts of holiness, it produceth a con- stant disposition unto them. And as by the principle itself the con-
CHAP. VI.] IN THE SANCTIFICATION OF BELIEVERS. 485
trary principle of sin and flesh is impaired and subdued, so by this gracious disposition the indination anto sin which is in us is weak- ened, impaired, and gi'adually taken away.
Wherefore, wherever this hoHness is, it doth dispose or incline the whole soul unto acts and duties of holiness; and that, — (1.) Univer- sally, or impartially ; (2.) Constantly, or evenly ; (3.) Pe7^manently, unto the end. And where these things are not, no multiplication of duties will either make or denominate any person holy.
(1.) There is no duty of holiness whatever, but there is a disposi- tion in a sanctified heart unto it. There is a respect unto all God's commands. Some of them may be more contrary unto our natural inclinations than others, some more cross unto our present secular interests, some attended with more difficulties and disadvantages than others, and some may be rendered very hazardous by the cir- cumstances of times and seasons ; but, however, if there be a graci- ous principle in our hearts, it will equally incline and dispose us unto every one of them in its proper place and season. And the reason hereof is, because it being a new nature, it equally inclines unto all that belongs unto it, as all acts of holy obedience do; for every nature hath an equal propensity unto all its natural operations, in their times and seasons. Hence our Saviour tried the rich young man, who gave an account of his duties and righteousness, with one that lay close unto his secular interests and worldly satisfactions. This immediately carried him off, and evidenced that all he had done besides was not from an internal principle of spiritual life. Any other principle or cause of duties and obedience will, upon solicitations, give way unto an habitual reserve of one thing or other that is con- trary thereunto. It will admit either of the omission of some duties, or of the commission of some sin, or of the retaining of some lust. So Naaman, who vowed obedience, upon his conviction of the power of the God of Israel, would, nevertheless, upon the solicitation of his worldly interest, have a reserve to bow in the house of Rimmon. So omission of duties that are dangerous in a way of profession, or the reserve of some corrupt affections, love of the world, pride of life, will be admitted upon any other principle of obedience, and that habitu- ally; for even those who have this real spiritual principle of holi- ness may be surprised into actual omission of duties, commission of sins, and a temporary indulgence unto corrupt affections. But habi- tually they cannot be so. An habitual 7'eserve for any thing that is sinful or morally evil is eternally inconsistent with this principle of holiness. Light and darkness, fire and water, may as soon be recon- ciled in one. And hereby is it distinguished from all other prin- ciples, reasons, or causes, whereon men may perform any duties of obedience towards God.
486 THE POSITIVE WORK OF THE SPIRIT [BOOK IV.
(2.) It thus disposetli the heart unto duties of hoUness constanthj and evenly. He in whom it is fearetb always, or is in the fear of the Lord all the day long. In all instances, on all occasions, it equally disposeth the mind unto acts of holy obedience. It is true that the actings of grace which proceed from it are in us sometimes more intense and vigorous than at other times. It is so, also, that we are ourselves sometimes more watchful and diligently intent on all occasions of acting grace, whether in solemn duties, or in our general course, or on particular occasions, than we are at some other times. Moreover, there are especial seasons wherein we meet with greater difficulties and obstructions from our lusts and temptations than ordinary, whereby this holy disposition is intercepted and im- peded. But notwithstanding all these things, which are contrary unto it and obstructive of its operations, in itself and its own nature it doth constantly and evenly incline the soul, at all times and on all occasions, unto duties of holiness. Whatever falls out otherwise is accidental unto it. This disposition is like a stream that ariseth equally from a living fountain, as our Saviour expresseth it : John iv. 14, "A well of water springing up into everlasting life." As this stream passeth on in its course, it may meet with oppositions that may either stop it or divert it for a season ; but its waters still press for- ward continually. Hereby doth the soul set God always before it, and walk continually as in his sight. Men may perform duties of obedience unto God, yea, many of them, yea, be engaged into a con- stant course of them, as to their outward performance, on other grounds, from other principles, and by virtue of other motives; but whatever they are, they are not a new nature in and unto the soul, and so do not dispose men constantly and evenly unto what they lead unto. Sometimes their impressions on the mind are strong and violent, there is no withstanding of them, but the duties they require must instantly be complied withal. So is it when convictions are excited by dangers or afflictions, strong desires, or the like. And again, they leave the soul unto its own formality and course, with- out the least impression from them towards any duties whatever. There is no cause, or principle, or reason of obedience, besides this one insisted on, that will evenly and constantly incline unto the acts of it. Men proceeding only upon the power of convictions are like those at sea, who sometimes meet with storms or vehement winds which fit them for their course, and would seem immediately to drive them, as it were, with violence into their port or harbour, but quickly after they have an utter calm, no breath of air stirs to help them forward; and then, it may be, after a while another gust of wind befalls them, which they again suppose will despatch their voyage, but that also quickly fails them. Where this principle is, persons