IN THE SANCTIFIC about, do add; without any consideration of thesepetty distinctions of common and saving grace, that morality is grace, and grace is morality, and nothing else. To be a gracious holy man, according to the gospel, and to be a moral man, is all one with them. And, as yet, it is not declared, whether there be any difference be- tween evangelical holiness and philosophical morality. Wherefore, I shall proceed to the second thing pro- posed; and this is, further to prove, that this habit or gracious principle of holiness is specifically distinct from all other habits of the mind whatever, whether intellectual or moral, connate or acquired, as also from all that common grace, aiid theeffects of it, where- ofany persons, not really sanctified, may be made par- takers. Sect. 48. The truth of this assertion is indeed suffi- ciently evident from the descriptionwe have given ofthis spiritual habit, its nature and properties. But where- as there are also other respects giving further confirma- tion of the same truth, I shall call over the most im- portant of them, after some few things have been pre- mised: As, 1. An habit, of what sort soccer it be, qualifies the subject wherein it is, so that it may be denominated from it, and makes the actions proceeding from it to be suited unto it, or to be of the same nature with it: As Aristotle says, aa. Virtue is an habit which maketh biro " that bath it good or virtuous, and his actions good." Now, all moral habits are seated in the will. Intellec- tual habits are not immediately effective of good or evil, but as the will is influenced by them. These habits do incline, dispose, and enable the will to act according to their nature. And in all the acts of our wills, and no all external works which proceed from them, two things are considered: First, The act itself, or the workdone. And, Secondly, The end for which it is done. And both these things are respectedby the habit itself, though not immediately, yet by virtue ofits acts. It is, more- over, necessary and natural, that every act of the will, every work of a man, be for a certain end. Two things therefore are to be considered in all our obedience: (t.) The duty itself wedo. And, (2.) The end for which we do it. Ifany habit therefore doth not incline and dispose the will unto the proper end of duty, as well as unto the duty itself it is not of that kind from whence truegospel -obediencedoth proceed: for the end ofevery ATION OF BELIEVERS. 2í 7 act of gospel-obedience, vihicb is the glory of God in Jesus Christ, is essential unto it. Let us then take all the habits of moral virtue, and we shall find, that how- ever they may incline and dispose the will unto such acts of virtue as materially are duties of obedience, yet they do it not with respect unto this end. If it be said that such moral habits do so incline the will un- to duties of obedience, with respect unto this end, then there is no need of the grace of Jesus Christ, or the gospel, to enable men to live unto God, according to the tenor of the covenant of grace, which some seem to aim at. Sect. 41.-2. Whereas it is the end that gives all our duties their special nature, this is twofold: (1.) The next; and, (2.) The ultimate; or it is par- ticular or universal. And these may be different in the same action: 'As a man may give alms to the poor, his next particular end may be to relieve and cherish them: this end is good, and so far the work or duty itselfis good also. But the ultimateand general end of this action may be self, merit, reputation, praise, compensation for sin committed, and not the glory of God in Christ, which vitiates the whole. Now, moral habits, acquired by endeavours answerable unto our light and convictions, or the dictates of enlightened reason, with resolutions and perseverance, may incline and dispose the will un- to actions and works, that, for the substance of them, are duties, and are capable of having particular ends that are good; buta want of respect unto the general end allows them not to be any part ofgospel obedience. And this is applicable unto all moral habits and du- ties whatever. But the difference asserted is farther ma- nifested: Sect. 45.First, From the especial fountain and springof holiness, which constitutes itsnature of another kind than any common grace or morality can pretend unto: And-this is electing love, or God's purpose of e- lection, Eph. i. 4. K He hath chosen us in Christ be- " fore the foundation of the world, that we should be a holy and unblameable before him in love." God chooseth us from eternity, that we should be holy; that is, with a design and purpose to make us so. He sets some men apart, in his eternal purpose, as those unto whom he will communicate holiness. It is therefore an especial work of God, in the pursuit of an especial and eternal purpose. This gives it its especial nature, and
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