love; their last condition being such, as that they cannot without it be brought to a participation of Christ, to the praise of the glorious grace of God.

[9.] The end of the dispensation of grace being to glorify the whole Trinity, the order fixed on, and appointed, wherein this is to be done, is, by ascending to the Father's love, through the works of the Spirit, and blood of the Son. The emanation of divine love to us begins with the Father, is carried on by the Son, and then communicated by the Spirit; the Father designing, the Son purchasing, the Spirit effectually working, which is their order. Our participation is first by the work of the Spirit, to an actual interest in the blood of the Son, whence we have acceptation with the Father.

This then is the order, whereby we are brought to acceptation with the Father, for the glory of God through Christ.

1st. That the Spirit may be glorified, he is given unto us, to quicken us, convert us, work faith in us; Rom. viii. 11. Eph. i. 19, 20. according to all the promises of the covenant; Isa. iv. 4, 5. Ezek. xix. 11. xxxvi. 26.

2dly. This being wrought in us, for the glory of the Son, we are actually interested according to the tenor of the covenant, at the same instant of time, in the blood of Christ, as to the benefits which he hath procured for us thereby. Yea, this very work of the Spirit itself is a fruit, and part of the purchase of Christ; but we speak of our sense of this thing, whereunto the communication of the Spirit is antecedent. And,

3dly. To the glory of the Father, we are accepted with him, justified, freed from guilt, pardoned, and have peace with God; Rom. v. 1. Thus through Christ we have access by one Spirit unto the Father; 2 Eph. ii. 18. And thus are both Father and Son, and the Holy Spirit, glorified in our justification and acceptation with God; the Father in his free love, the Son in his full purchase, and the Holy Spirit in his effectual working.

[10.] All this, in all the parts of it, is no less fully procured for us, nor less freely bestowed on us, for Christ's sake, on his account, as part of his purchase and merits; than if all of us, immediately upon his death, had been translated

turned aside from what I principally intend. I shall only give you some brief heads of what might at large be insisted on.

1st. Our universal obedience, and good works, are indispensably necessary from the sovereign appointment and will of God, Father, Son, and Holy Ghost.

(1st.) In general; 'This is the will of God, even our sanctification,' or holiness; 1 Thess. iv. 3. this is that which God wills, which he requires of us, that we be holy, that we be obedient, that we do his will as the angels do in heaven; the equity, necessity, profit, and advantage, of this ground of our obedience, might at large be insisted on. And were there no more, this might suffice alone. If it be the will of God, it is our duty.

(1st.) The Father hath ordained or appointed it; it is the will of the Father; Eph. ii. 10. the Father is spoken of personally; Christ being mentioned as mediator.

(2dly.) The Son hath ordained and appointed it as mediator, John xv. 16. I have ordained you that you should bring forth fruit, of obedience, and that it should remain.' And,

(3dly.) The Holy Ghost appoints and ordains believers to works of obedience and holiness, and to work holiness in others. So in particular, Acts xiii. 2. he appoints and designs men to the great work of obedience in preaching the gospel, and in sinning, men sín against him.

2dly. Our holiness, our obedience, work of righteousness, is one eminent and especial end of the peculiar dispensation of Father, Son, and Spirit, in the business of exalting the glory of God in our salvation; of the electing love of the Father; the purchasing love of the Son; and the operative love of the Spirit.

(1st.) It is a peculiar end of the electing love of the Father; Eph. i. 4. 'He hath chosen us that we should be holy and unblameable.' So Isa. iv. 3, 4. his aim and design in choosing of us was, that we should be holy, and unblameable before him in love. This he is to accomplish and will bring about in them that are his. He chooses us to salvation, through the sanctification of the Spirit, and belief of the truth; 2 Thess. ii. 12. This the Father designed as the first and immediate end of electing love; and proposes the con

sideration of that love, as a motive to holiness; 1 John iv. 8-10.

(2dly.) It is so also of the exceeding love of the Son, whereof the testimonies are innumerable. I shall give but one or two; Tit. ii. 14. who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works.' This was his aim, his design in giving himself for us; as Eph. v. 26, 27. 'Christ loved his church and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish; 2 Cor. v. 15. Rom. vi. 5.

(3dly.) It is the very work of the love of the Holy Ghost; his whole work upon us, in us, for us, consist in preparing of us for obedience, enabling of us thereunto, and bringing forth the fruits of it in us; and this he doth in opposition to a righteousness of our own, either before it, or to be made up by it; Tit. iii. 5. I need not insist on this; the fruits of the Spirit in us are known; Gal. v. 22.

And thus have we a twofold bottom of the necessity of our obedience and personal holiness; God hath appointed it; he requires it. And it is an eminent immediate end of the distinct dispensation of Father, Son, and Holy Ghost, in the work of our salvation. If God's sovereignty over us is to be owned; if his love towards us be to be regarded; if the whole work of the ever blessed Trinity, for us, in us, be of any moment, our obedience is necessary.

(3.) It is necessary in respect of the end thereof; and that whether you consider God, ourselves, or the world.

[1.] The end of our obedience in respect of God, is, his glory and honour; Mal. i. 6. This is God's honour, all that we give him. It is true, he will take his honour from the stoutest and proudest rebel in the world; but all we give him, is in our obedience. The glorifying of God by our obedience, is all that we are or can be. Particularly,

1st. It is the glory of the Father. Matt. v. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.' By our walking in the light of faith, doth glory arise to the Father.

VOL. X.

The fruits of his love, of his grace, of his kindness, are seen upon us; and God is glorified in our behalf. And,

2dly. The Son is glorified thereby. It is the will of God, that as all men honour the Father, so should they honour the Son; John v. 23. and how is this done? by believing in him; John xiv. 1. obeying of him. Hence, John xvii. 10. he says, he is glorified in believers; and prays for an increase of grace and union for them, that he may yet be more glorified, and all might know that as mediator he was sent of God.

3dly. The Spirit is glorified also by it. He is grieved by our disobedience; Eph. iv. 30. and therefore, his glory is in our bringing forth fruit. He dwells in us as in his temple, which is not to be defiled; holiness becometh his habitation for ever.

Now if this that hath been said be not sufficient to evince a necessity of our obedience, we must suppose ourselves to speak with a sort of men, who regard neither the sovereignty nor love, nor glory of God, Father, Son, or Holy Ghost. Let men say what they please, though our obedience should be all lost, and never regarded, which is impossible (for God is not unjust to forget our labour of love), yet here is a sufficient bottom, ground, and reason of yielding more obedience unto God, than ever we shall do, whilst we live in this world. I speak also only of gospel grounds of obedience, and not of those that are natural and legal, which are indispensable to all mankind.

[2.] The end in respect of ourselves immediately, is threefold. 1st. Honour. 2dly. Peace. 3dly. Usefulness.

1st. Honour. It is by holiness that we are made like unto God, and his image is renewed again in us. This was our honour at our creation; this exalted us above all our fellow creatures here below; we were made in the image of God. This we lost by sin, and became like the beasts that perish. To this honour of conformity to God, of bearing his image, are we exalted again by holiness alone. Be ye holy,' says God, because I am holy;' 1 Pet. i. 16. and, be ye perfect,' that is, in doing good, as your heavenly Father is perfect,' Matt. v. 48. in a likeness and conformity to him: and herein is the image of God renewed; Eph. iv. 23, 24. therein we put on the new man which after God is created in

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righteousness, and holiness of truth.' This was that, which originally was attended with power and dominion; is still all that is beautiful or comely in the world. How it makes men honourable and precious in the sight of God, of angels, of men, how alone it is that which is not despised, which is of price before the Lord; what contempt and scorn he hath of them in whom it is not, in what abomination he hath them and all their ways, might easily be evinced.

2dly. Peace. By it we have communion with God, wherein peace alone is to be enjoyed. The wicked are like a troubled sea, that cannot rest,' and there is no peace to them saith my God;' Isa. xlviii. 21. There is no peace, rest, or quietness, in a distance, separation, or alienation from God. He is the rest of our souls. In the light of his countenance is life and peace. Now, if we walk in the light, as he is light, we have fellowship one with another,' 1 John i. 7. ' and `verily our fellowship is with the Father, and with the Son Jesus Christ;' ver. 3. He that walks in the light of new obedience, he hath communion with God, and in his presence is fulness of joy for ever; without it here is nothing but darkness, and wandering, and confusion.

3dly. Usefulness. A man without holiness is good for nothing. Ephraim,' says the prophet, is an empty vine, that brings forth fruit to itself.' And what is such a vine good for? Nothing, saith another prophet, a man cannot make a pin of it, so much as to hang a vessel on. A barren tree is good for nothing, but to be cut down for the fire. Notwithstanding the seeming usefulness of men, who serve the providence of God in their generations, I could easily manifest that the world and the church might want them, and that indeed in themselves they are good for nothing; only the holy man is commune bonum.

[3.] The end of it in respect of others, in the world is manifold.

1st. It serves to the conviction, and stopping the mouths of some of the enemies of God, both here and hereafter. (1st.) Here; 1 Pet. iii. 16. 'Keeping a good conscience; that, wherein they speak against you as evil doers, they may be ashamed, beholding your good conversation in Christ.' By our keeping of a good conscience, men will be made ashamed of their