Least of all can morality, or a course of moral duties, when it is alone, maintain any pretence hereunto. We have had attempts to prove that there is no specifical difference between common and saving grace, but that they are both of the same kind, differing only in degrees. But some, as though this ground were already gained, and needed no more contending about, do add, without any consider- ation of these " petty distinctions of common and saving grace," that ^'morality is grace and ^race 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 between evangelical holiness and philosophical mora- lity. Wherefore I shall proceed to the fourth thing proposed, —
4. And this is farther to prove that this hahit or gracious prin- ciple 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 and the effects of it whereof any persons not really sanctified may be made partakers.
The truth of this assertion is, indeed, sufficiently evident from the description we have given of this spiritual hahit, its nature and pro- perties; but whereas there are also other respects giving farther confirmation of the same truth, I shall call over the most important of them, after some few things have been premised : as, —
(1.) A hahit, of what sort soever 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 imto it or to be of the same nature with it. As Aristotle says, " Virtue is a liabit which maketh him
CHAP, VI.] IN THE SANCTIFICATION OF BELIEVERS. * 503
that hath it good ox' virtuous, and his actions good." Now, all moral habits are seated in the will. Intellectual habits are not imme- diately effective of good or evil, but as the will is influenced by them. These habits do incline, dispose, and enable the will to act ac- cordino" to their nature. And in all the acts of our wills, and so all external works which proceed from them, two things are considered : — first. The act itself, or the work done; and, secondly. The end for which it is done. And both these things are respected by the habit itself, though not immediately, yet by virtue of its acts. It is, more- over, necessaiy and natural that every act of the will, every work of a man, be for a certain end. Two things, therefore, are to be con- sidered in all our obedience: — first. The duty itself we do; and, secondly, The end for which we do it. If any habit, therefore, do 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 true gospel obedience doth proceed; for the end of every act of gospel obedience, — which 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 however 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 unto duties of obedience with respect unto this end, then is there 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.
(2.) Whereas it is the end that gives all our duties their special nature, this is twofold : —
[1.] The next; and, [2.] The idtimate; — or it is particular 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 itself is good also. But the ultimate and 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 unto actions and works that for the substance of them are duties, and are capable of having particular ends that are good ; but a want of respect unto the general end allows them not to be any part of gospel obe- dience. And this is applicable unto all moral habits and duties what- ever. But the difference asserted is farther manifested, —
(1.) From the especial fountain and spping of holiness, which constitutes its nature of another kind than any common grace or
504 * THE POSITIVE WORK OF THE SPIRIT [BOOK IV.
morality can pretend unto; and tliis is electing love, or God's purpose of election: Eph. i. 4, " He hath chosen us in Christ before the foun- dation of the worldj that we should be holy and without blame 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 pui-pose, as those unto Avhom 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 makes it, as was said, of another kind than any effect of common gi-ace whatever. That is holiness which God works in men by his Spirit because he hath chosen them, and nothing else is so; for he "chooseth us unto salvation through sanctification of the Spirit," 2 Thess. ii. 13. Salvation is the end that God aimeth at in his choosing of us, in subordination unto his own glory ; which is, and must be, the ultimate end of all his purposes and decrees, or of all the free acts of his wisdom and love. The means which he hath ordained whereby we shall be brought unto this salvation, so designed in his eternal purpose, is the " sanctification of the Spirit." Gospel holiness, therefore, is the effect of that sanctification of the Spirit, which God hath designed as the especial way and means on their part of bringing the elect unto salvation ; and his choosing of them is the cause and reason why he doth so sanctify them by his Spirit. And where our sanctification is comprised under our voca- tion, because therein and thereby we are sanctified, by the sanc- tifying principle of holiness communicated unto us, it is not only reckoned as an effect and consequent of our predestination, but is so conjoined thereunto as to declare that none others are partakers of it but those that are predestinate, Rom. viii. 29, 30.