then we may fafely conclude, that the perfons to be interested in this mediation and benefited by it, were fixed upon and chofen. For both reafon and revelation concur to forbid our supposing, that the Son of the Bleffed fhould engage as Mediator and act as a Substitute, for he did not know whom; or, that the counfels of heaven fhould terminate in mere peradventures. It would be equally incongruous for us to imagine, that a refolution in the Eternal Mind con-: cerning the work of redemption, which is evidently the chief of all the ways of God, should have any other date than eternity.

Exprefsly in our favour and in proof of the point are the declarations of the Holy Ghoft. Thus we read; God hath, from the beginning. chofen you to falvation-He hath chofen us in him, before the foundation of the world. They were chofen in Chrift, as their head and reprefentative. Chrift and the ele& conftitute one myftical body. He the head, and they the members; the fulness of Him that filleth all. in all. Before the foundation of the world. This emphatical phrase is evidently expreffive of eternity. : Before the world was formed, or any creature exifted, time did not commence. The commencement of time, and that of created exiftence, are exactly of the fame date. Prior, therefore, to the formation of the univerfe, duration was abfolute eternity. The. fame infallible writer in the fame Epiftle, fpeaking of the amazing scheme of man's redemption formed in the mind of God, calls it the FTERNAL PURPOSE, which he purpofed in Chrift Jefus our Lord; which, as we have before proved, neceffarily infersthe choice of the objects of that redemption.

This truth may be further evinced by confidering, that as the inheritance of glory was prepared for its future

future poffeffors, before the foundation of the world; fo grace, and all fpiritual bleflings that were neceffary to fit them for the enjoyment of it, were given them in Chrift Fefus; were lodged in his hands, as their federal head, as the appointed Mediator, and for their use, before the world began. Nor can we conceive of any new determinations arifing in the Eternal Mind, or any purposes formed by our Maker, that were not from everlasting; without fuppofing him defective in knowledge; or mutable in his perfections. Suppofitions thefe, which very ill become the character of Him whofe name is JEHOVAH.

But is there any reafon affignable, why the elect were chofen to life and glory, while others were left in their fins to perish under the stroke of divine juftice? None, in the creature. For all mankind, confidered in themselves, were viewed as in the fame fituation, and on a perfect level. Notwithstanding, the great Author of all things and Lord of the world condefcends toassign the reason when he fays; I will have mercy on whom I will have mercy. In this the adored Redeemer perfectly acquiefced, as appears from thofe remarkable words; Even fo, Father, for fo it feemed good in thy fight. In this alfo the penetrating judgment of that wonderful man, who was: caught up to the third heaven, refted completely fatisfied: and in the fame reafon of the divine procedure we ought all to reft, without a murmuring word, or an oppofing thought. Nor can we rebel against the fovereign determinations of the Moft High, without incurring flagrant guilt; or perfift in fo doing, and escape with impunity.

* 2 Tim. i. 9. Eph. i. 3, 4.

Rom. xi. 15, 16.

But

But fuppofing there was no original difference between the objectsof distinguishing grace, and those who finally perish; yet, did not the Omnifcient forefee them as poffeffed of faith, fruitful in holy obedience, and perfevering to the end? and were not thefe confidered by a righteous God, as the caufe why he chose them rather than others who were viewed as deftitute of fuch recommendations? By no means. For grace reigns in the choice of all the elect: and grace, as a fovereign, rejects with difdain every fuch proud pretence to a claim upon her. She never affords her fmiles to any because they are worthy.. She enobles none because they are better than others. So to do would be quite inconfiftent with her amiablecharacter; would be utterly fubverfive of her grand defign. Whenever fhe bestows her kind regards, it is with the condefcenfion of an abfolute fovereign., Wherever the interpofes her helping hand, it is on the behalf of thofe who have no other affiftance, nor any other plea. But, as a further proof of my negative, I would offer the following arguments.

Faith in Chrift and holy obedience are reprefented by the unerring Spirit, as the fruits and effects of election they cannot, therefore, be confidered as the caufe, without abfurdity in reafon, and a contradiction to divine revelation. For it is written; As many as were ordained to eternal life, believed-He hath chofen us-that we might be holy. They believed because they were ordained to eternal life; not ordained to eternal life, because it was forefeen they would believe. They were chofen, not because they were, or ever would be holy; but that they might be fo*. Thofe, and thofe only partake of

*Acts xiii. 48. Eph. i. 4,
D 2

faith,

faith, who are called by divine grace: but fuch only are called to faith and holiness, who were predeftinated to be conformed to the image of Chrift. For whom he did predeftinate, them he alfa called. Again: The chofen of God are the theep of Chrift. None but those who are fo denominated believe on him, according to his own declaration; re believe not, because ye are not of my keep ‡‹ By which we are taught, that believing in Him does not make us his fheep, or give us a right to the character; but is an evidence that we were fo confidered, in the fight of God, and given into the hands of the great Shepherd to be saved by him. Once more: God hath called us with an holy calling, not according to, not in confideration of our works, whether past or future; but according to his own purpose and grace, which he purposed in Chrift Jefus before the world began §. If, then, we are not called according to our works or worthiness, but according to the everlasting purpofe and free diftinguifhing grace of Him, who worketh all things after the council of his own will; much lefs is it to be fuppofed, that we were chofen according to them, or in forefight of them.

To illuftrate the truth and confirm the argument it may be further obferved; That faith and holinefs, in the method of grace, occupy a middle station. They are neither the foundation, nor the topftone, in the spiritual building. Though infeparably connected with election, they are neither its caufe, nor its confummation. That is fovereign grace; this infinite glory.-Faith and holiness are, as one observes, what stalks and branches are to a root; by

Rom. viii, 30. ‡ John x. 26. § 2 Tim. i. 9.

which the vegetable juices afcend, to produce and ripen the principal fruit. By grace ye are faved THROUGH faith-Chofen to falvation, THROUGH fanctification of the Spirit and belief of the truth. Confequently, they are no more the caufe of election, than the means neceffary to attain any valuable end, are the caufe of appointing that end; than which nothing can be fuppofed more abfurd.-Befides, if men were forefeen as poffeffed of faith and holiness, prior to their election, and independent on it: it is hard to conceive what occafion there was for their being elected. There could be no neceffity for it to fecure their final happiness. Eor the Judge of all the earth muft do right: and eternal mifery was never defigned to be the portion of any who believe and are holy; for peace and falvation are infeparably joined to such a state, and to fuch characters. To have ordained those to happiness and glory that were forefeen to be thus qualified,, would, therefore, have been altogether unneceffary.

Further Election depends on the mere good pleasure of God, without any motive in us to influence the divine will. No other caufe is affigned by Paul, when stating and defending the doctrine; no other reason is given by his divine Mafter. The former afferts, that the King immortal predeftinated us-according to the good pleasure of his will. That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Therefore bath he mercy on whom he will. And the latter with joy declares; I thank thee, O Father, Lord of heaven and earth, because thou haft hid these things from the wife and prudent, and haft revealed them unto babes. Even fo, Father, for fo it seemed good in thy fight. That revelation which is here defigned, is no other than

the