of salvation, God's eternal purpose respects this, as subservient thereunto.

There are some very considerable divines,* who distinguish between our being chosen in Christ, as an Head, and being chosen in him as a Redeemer; and accordingly, they conclude, that there are two distinct relations, in which the elect are said to stand to Christ, both which are mentioned by the apostle, when he says, Christ is the Head of the church, and the Saviour of the body, Eph. v. 23. and they are also mentioned distinctly else where, He is the Head of the body, the church, and then it follows, that he made peace through the blood of the cross, Col. i. 18, 19, 20. and they add, that the elect are considered as his members, without any regard had to their fallen state; and that the blessings contained therein, are such as render their condition more honourable and glorious, than otherwise it would have been, had they been only considered as creatures, without any relation to him as their Head; and this Headship of Christ they extend not only to men, but to the holy angels, whom they suppose to be chosen, in this respect, in Christ, as well as men, and that it is owing hereunto that they have the grace of confirmation conferred upon them; and it also follows, from hence, that Christ would have been the Head of the election of grace, though man had not fallen, and that our fallen state rendered that other relation of Christ to his elect necessary; so that as they are chosen to salvation, they are chosen in him as a Redeemer, designed to bring about his great work for them, and, for this end, set up, as it is expressed, from everlasting, Prov.

viii. 23.

This distinction of Christ's double relation to the elect, is, doubtless, designed by those who thus explain this doctrine to advance his glory; notwithstanding it remains still a matter of doubt to me, whether Christ's Headship over his church be not a branch of his Mediatorial glory; and, if so, it will be very tifficult to prove that a Mediator respects any other than man, and him more particularly considered as fallen; and accordingby, God did not design hereby to advance him to an higher condition, than what was barely the result of his being a creature, but to deliver him from that state of sin and misery, into which he foresaw that he would plunge himself. Therefore, in considering the order of God's eternal purpose, relating to the salvation of his people, we must suppose that he first designed to glorify all his perfections in their redemption and salvation; and, in order hereunto, he fore-ordained, or appointed Christ to be their great Mediator, in whom he would be glorified, and by whom this work was to be brought about: He appointed him be their Head, Surety, and Redeemer; first, to purchase * See Dr. Goodwin, vol. 2. af election.

salvation for them; and then, to make them meet for it, in the same, order in which it is brought about by him in the execution thereof; so that, as the glory of God, in the salvation of the elect, was the end, Christ's redemption was the means more immediately conducive thereunto, and, as such, he is said to be fore-ordained, to wit, to perform those offices that he executes as Mediator, 1 Pet. i. 20. and as Christ, when he was manifested in the flesh, did all things for his people, that were necessary to bring them to glory, he is, in God's purpose, considered as the great Mediator, by whom he designed this work should be brought about: thus he is set forth in the gospel, as a propitiation for sin; and the apostle seems to speak of it, as what was the result of God's purpose, in Rom. iii. 25. whom God hath set forth to be a propitiation; the Greek word * properly signifies, as it is observed in the marginal reference, fore-ordained so to be; and accordingly, we must consider him as from all eternity in God's purpose, appointed to be the federal Head of those who are said to be chosen in him, and to have all the concerns of the divine glory, relating to their salvation, committed to his management.

V. We shall now consider the properties of election, and how the divine perfections are displayed therein, agreeably to what is said concerning it in scripture.

1. As it is taken for the purpose of God, relating to the sanctification or salvation of men, as distinguished from the execution thereof, it is eternal: This is evident, because God is eternal, his purposes must be concluded to be of equal duration with his existence; for we cannot suppose that an infinitely wise and sovereign Being existed from all eternity, without any fore-thought, or resolution what to do, for that would be to suppose him to have been undetermined, or unresolved, when he first gave being to all things; nor is it to be supposed that there are any new determinations in the divine will, for that would argue him to be imperfect, since this would be an instance of mutability in him, as much as it would be for him to alter his purpose; but neither of these are agreeable to the idea of an infinitely perfect Being.

Moreover, if God's purpose, with respect to the salvation of men were not eternal, then it must be considered as a new after-thought arising in the divine mind, which, as to its first rise, is but, as it were, of yesterday, and consequently he would have something in him that is finite. If it be contrary to his omniscience to have new ideas of things, it is equally contrary to the sovereignty of his will to have new determinations, therefore all his purposes were eternal.

2. God's purpose relating to election, is infinitely wise and

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holy. This appears from the footsteps of infinite wisdom, and holiness, which are visible in the execution thereof, namely, in bringing men to grace and glory; nothing is more conspicuous than the glory of these perfections in the work of redemption, and the application thereof; as hereby the salvation of man is brought about in such a way, that the glory of all the divine perfections is secured, and the means made use of, as conducive thereunto, the most proper that could have been used, therefore it is a work of infinite wisdom. And inasmuch as herein God discovers the infinite opposition of his nature to sin, and thereby advances the glory of his holiness, it follows from hence, that these perfections of the divine nature had their respective concern, if we may so express it, in the purpose relating hereunto; for whatever glory is demonstrated in the execution of his purpose, that was certainly before included in the purpose itself.

3. The purpose of God, relating to the final state of man, is secret, or cannot be known, till he is pleased to discover it. Nothing is more obvious than this; for even the purposes or resolutions of creatures are secret, till they are made known by them thus the apostle says, What man knoweth the things of a man, that is, what he designs to do, save the spirit of a man, which is in him? and infers, in the following words, so the things of God knoweth no man, but the Spirit of God, 1 Cor. ii. 12. and elsewhere he says, Who hath known the mind of the Lord? or who hath been his councellor? Rom. xi. 34. And, for this reason, it is called, The mystery of his will, Eph. i. 9. and this also follows from its being eternal, therefore it was hid in God, from before the foundation of the world, and consequently would for ever have been so, had he not, by his works, or word, made some discoveries thereof, to those whom he first brought into being, and then gave some intimations of his purpose to them.

Therefore it could not have been known that God had purposed to save any, had he not revealed this in the gospel: much less have any particular persons ground to conclude themselves to be elected, without first observing those intimations which God has given, whereby they may arrive at the knowledge thereof. This head ought to be duly considered, by those who deny, and are prejudiced against this doctrine, though it be generally neglected in the methods they take to oppose it; for they will not consider the distinction we make between God's having chosen a person to eternal life, and a person's having a right to conclude that he is thus chosen ; but take it for granted, that if there be such a thing as election, that we must necessarily determine ourselves to be the objects thereof, and ought to te our future conduct accordingly. It is from thence they

conclude, that the doctrine of election leads men to presumption, or gives them occasion to say, that they may live as they list; whereas we suppose that it is an instance of presumption in any one to determine that he is elected, unless there be some discovery hereof made to him; and this discovery cannot take its rise from God, unless it be accompanied with that holiness, which is, from the nature of the thing, inconsistent with our being led hereby to licentiousness. And here we take occasion to consider, that God does not make known his secret purpose, relating to this matter, to any, by inspiration, especially since that extraordinary dispensation of providence is ceased; and, indeed, it never was his ordinary way to discover it hereby to those, who, in other instances, were favoured with the gift of inspiration. The means therefore by which we come to the knowledge hereof, is, by God's giving certain marks, or evidences of grace, or by shewing us the effects of the divine power, in calling and sanctifying us, whereby we have a warrant to conclude that we were chosen to eternal life; and, whilst we make a right improvement thereof, and conclude that our judgment, concerning our state, is rightly founded, or not, by the holiness of our lives, we are in no danger of abusing this great and important doctrine, to the dishonour of God, or our own destruction.

This leads us to consider a distinction, which we are often obliged to make use of, when we speak concerning the will of God, as secret or revealed, by which we account for the sense of many scriptures, and take occasion from it to answer several objections that are brought against this doctrine. I am sensible that there is nothing advanced in defence thereof, which they, who are in the other way of thinking, are more prejudiced against, than this distinction, which they suppose to contain a reproachful idea of the divine Majesty, and is the foundation of many popular prejudices against the doctrine we are defending, as though we hereby intended that God has a secret meaning, different from what he reveals; or that we are not to judge of his intentions by those discoveries which he makes thereof, which it would be the highest reproach to charge any creature with, and contrary to that sincerity which he cannot be destitute of, but he is hereby rendered the object of detestation; there fore no one, who conceives of an holy God, in such a way as he ought to do, can entertain a thought, as though the least appearance thereof were applicable to him. However, this is the common misrepresentation that is made of this distinction. Whether it arises from its being not sufficiently explained by some; or a fixed resolution to decry the doctrine of election, and render it odious, as it must certainly be, if supported by a distinction, understood in so vile a sense, I will not determine. However, that we may remove this prejudice, and consider how it

is to be understood, in a sense more agreeable to the divine perfections, we shall proceed to explain it; and here we may observe,

First, That the will of God is sometimes taken, in scripture, for that which he has, from all eternity, determined, which is unchangeable, and shall certainly come to pass, which is impossible for any creature to disannul, resist, or render ineffectual; and it is such a branch of divine sovereignty, that to deny it, would be, in effect, to deny him to be God. This the apostle intends, when he represents the malicious and obstinate sinner as replying against God, and defending himself in his bold crimes, by saying, Why doth he yet find fault; for who hath resisted his will? Rom. ix. 19, 20, 21, 22. In answer to which, he asserts the sovereignty of God, and that he is not accountable to any for what he does, nor to be controuled by them; and this is also intended in another scripture, in Eph. i. 11. where it is said, that God worketh all things after the counsel of his own will; and elsewhere he says, My counsel shall stand, and I will do all my pleasure, Isa. xlvi. 10. This will of God is the rule of his own acting, and, as it determines the event of things, it is impossible for him to act contrary to it; and it is equally disagreeable to his perfections, to signify to his creatures, that he determines to do one thing, but will do another; therefore, in this sense, we are far from asserting that there is a revealed will of God, which contradicts his secret.

Secondly, We often read, in scripture, of the will of God, as taken for what he has prescribed to us, as a rule of duty; and also of our judging concerning the apparent event of things.

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(1.) The will of God may be considered as a rule of duty, which is a well-known and proper sense of his revealed " ili : thus our Saviour teaches us to pray, Let thy will be done on earth, as it is in heaven; by which he principally intends his revealed will, or law. Enable us to yield obedience to thy law, in our measure, as thou art perfectly obeyed in heaven. So our Saviour says, Whosoever shall do the will of God, the same is my brother, and my sister, and mother, Mark iii. 35. which can be meant of no other than his revealed will, or of his law, in which it is contained; because no one can act contrary to God's determination, which is that sense of his will, contained in the foregoing head; and, consequently, a doing his will, in that sense, would not have been laid down as a distinguishing character of those whom Christ preferred above all, who were related to him in the bonds of nature.

Again the apostle understands the will of God in this sense, when he says, Thou knowest his will, Rom. ii. 18. where he speaks to the Jews, who were instructed out of the law, in which it is contained; and elsewhere, Eph. vi. 6. he speaks of his will, as what is to be obeyed, and therefore gives this description of