But for his elect, he is found of them, even while they think not of him, Isa. 65: 1. The instances of Matthew, the woman of Samaria, the possessed Gadarene, his people at Corinth, are records of it. And all this, because these are "his portion, and the lot of his inheritance," Deut. 32: 9. "They are the men which the Father gave him out of the world," John 17: 6. for as Christ, our Head, is not of this world, chap. 18:36. so neither is his kingdom, nor the subjects of it.

It is true, the Father hath given Christ to be Head over all: but his lordship over men in general, and his headship over the church, have a far different respect and consideration: he is God of the whole earth, but Jeshuron's God in a way peculiar to his chosen, Deut. 32: 26. Isa. 44: 2. A headship of dominion he hath over rebels, and service he hath from them, though they think not so, nor intend any thing less. Nebuchadnezzar was his hired days-man against Tyre, Ezek. 26: 18. and Cyrus against Babylon, Isa. 45. whose right hand he held, though he knew him not: so Moab was his wash pot, Psal. 60: 8. But for the elect, they are his natural subjects (though not naturally so;) they are his by another title, and to another end: and so intimate is the relation between him and them, that they are said to be "of his flesh, and of his bones," Eph. 5: 30. They both have one soul and spirit; he and they make one perfect man, Eph, 4: 13.

That the whole world is put in subjection to Christ, is for the elect's sake; the power he hath over others, is in order to their salvation; "He is Head over all things to the church," Eph. 1:22. that is, to subject, dispose, and order all for the church's good: "He hath power over all flesh, that he might give eternal life (not to all he hath power over, but) to as many as the Father hath given him," John 17:2. which giving imports election; as going before it: and therefore he says, "I have manifested thy name to the men which thou gavest me out of the world, thine they were, (that is, by election,) and thou gavest them me," John 17:6. That in Heb. 10: 5. "A body hast thou prepared me;" though chiefly intended there of his human nature, holds true of his body mystical; "All the members of which were written in God's book (of election) when as yet there were none of them" actually existing, Psal. 139: 16. He therefore prays for these, as a party distinct from

the world, and given to him for an higher end; as appears by comparing the 2d, 6th, 9th, 24th, and 26th verses of the 17th chapter of John.

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II. We find, by scripture usages, that church, and elect, are but two several titles of the same persons, in a several respect; elect, as chosen of God to salvation; and so they are called the church of God, and said to be sanctified by God the Father, Jude, ver. 1. and the church of Christ, as given or committed to him by the Father, in order to that salvation, John 17:6. Of this church were those particular congregations, to whom the apostles inscribed their epis tles; where we have them sometimes entitled, "beloved of God," Rom. 1:7. sometimes, "the church of God," and "sanctified in Christ," 1 Cor. 1: 2. at other times," saints and faithful brethren in Christ," Col. 1:2. then "churches of the saints," 1 Cor. 14: 33. and "church of the first-born," Heb. 12: 23. and sometimes expressly, "elect," 1 Pet. 1: 2. By, all which is signified, that the church of Christ consists of elect persons; that these various appellations are but so many terms indifferently used about the same subject, and all as notes of distinction from the world.

And

When Christ shall appear in his glory, then shall all his members be gathered to him: "The Lord my God shall come, and all the saints with thee," says Zecharias, Zech. 14: 5. And Paul, discoursing the same thing, says, "They that are Christ's at his coming," 1 Cor. 15: 23. which shows that they are Christ's so as others are not. that it is meant of elect persons, appears by our Saviour's own words, when speaking of his coming, and of the same persons who are said to be his, and to come with him, he gives them expressly that denomination, "He shall send forth his angels, and they shall gather together his elect," Matth. 24: 31. "but as for the rest of the dead, they lived not again until a thousand years after," Rev. 20: 5. therefore these [rest] were no part of this body. It may also be noted, that those who did not rise with the saints, are specified here by the same word, or note of distinction, as those not elected are, in another place; "the election hath obtained, and the rest were blinded," Rom. 11:7. and that those who had part in the first resurrection, are the same persons that are "written in the Lamb's book of life," is evident, by comparing Rev. 20: 4. with chapter 13: 8. III. It is necessary, that the body or church of Christ

should be composed of the elect seed; 1. Because none else were fit to be of this body, but such as should be like the Head. Carnal members would be as uncomely to a spiritual head, as one of the brutes to be Adam's companion: The king's daughter-elect, to make her a suitable match for his Son, must be "all glorious within:" not only of the same outward metal (for so were those other creatures with Adam) but made in the same mould, and endued with the same spirit and understanding: there must be a congruity in all the parts throughout; they must be copies of him; "each one resembling the children of a king," Judges 8: 18. If the head be heavenly, so must the members: they cannot walk together, if not thus agreed. 2. Because this likeness to Christ is proper to the elect: it is a royal privilege entailed upon them, and cannot descend or revert to any out of that line. That this likeness to Christ is requisite to all his members, and also peculiar to elect persons, are both attested in Rom. 8: 29. "Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren:" which implies, that the foreknown, or elect, only are predestinated thereto; and that, were it not for predestination, the first-born should have but a thin assembly to preside among; indeed, nothing but blanks for his great adventure, and long expectation. In Eph. 1: 3, 4,5. He further appropriates those spiritual blessings, by which men are conformed to Christ, to the same persons; "Blessed be the God and Father of our Lord Jesus Christ, who bath blessed us with all spiritual blessings in heavenly things in Christ: according as he hath chosen us in him:having predestinated us to the adoption of children," &c. By these two scriptures it appears, that God's children, and Christ's brethren are the same persons: and that they were so made by election. But, are Christ's brethren and his church the same persons? take your solution from Heb. 2: 12. "I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee." 3. This likeness to Christ is not attainable by any, without first being in him as their head: for which cause the elect were chosen in him, Eph. 1: 4. It is out of Christ's fulness that all grace is received: and in order to that reception, there must be union: the branch cannot bear fruit of itself, nor indeed be a branch, unless it grow out of the vine. For

which cause and end, the designed members of his body were decretively separated from their wild olive root, and put into Christ by election: and in the fulness of time actually. And hereby they are made partakers of the fatness of that heavenly root; that is, of the Spirit of Christ, which is called the anointing, 1 John 2: 27. In this respect, the first and second Adams are set forth as parallels, touching headship to their respective bodies. As from Adam, their natural head, all mankind have derived their natural being; so from Christ, their spiritual head, do all the elect seed receive their spiritual being and nature: on which account he is styled "the everlasting Father," and they "his chil dren," Isa. 9: 6. Heb. 2: 13. They were all in Christ from eternity as truly (but spiritually) as mankind in Adam when he fell; or Levi in Abraham's loins when Melchizedec met him. Eve's production, as to the manner of it, was a pattern of this: she was made of Adam's substance; but she came not out of his loins, but out of his side, Gen. 2:21. 23. so is the new creature extracted out of Christ's: they are "bone of his bones, and flesh of his flesh," spiritually understood. And none can thus proceed from him, but such as were in him decretively before the world: men are blessed with these spiritual blessings, as being in Christ, and not otherwise, Eph. 1: 4. Tit. 3: 5, 6.

Inferences.

Infer. I. Let no man pretend to this honorable relation of membership to Christ, without something to show, by which he may warrantably avouch it. The most current mark will be your conformity, not to men, or self, but to Christ Jesus your head: it is that must denominate you christians indeed. At the latter day Christ will know none but such as have made "their robes white in the blood of the Lamb." All hangby's and ivy-claspers will then be shaken off, and those only retained that have his substance in them. Many shall come, and plead their works, what they have been, and what they have done; and their old hypocrisy will be so immoveable and impudent, that they will even expostulate the matter with him; "Have we not prophesied in thy name, and in thy name cast out devils, and done many wonderful works!" Mat. 7: 22. of whom our Lord will profess, that he knows them not; no, nor he never knew them." Ver. 23. His own he

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knows, by their likeness to him: he knows, and cannot but know, the members of his body: my sheep I know, but who are ye?" will he then say to all that are but professing members of him; which will (indeed) be a doleful conclusion of their groundless (though specious) confidence: look to it therefore in time.

Infer. II. We gather hence the safe and honorable estate of the church.

First. Their state is honorable. If the woman's dignity rise in proportion with that of her lord; how highly dignified is the spouse of Christ, in having the Son of God for her head! that seed of Abraham, which the second person took on him was instantly ennobled with a glory becoming the Son of God, and the head of principalities and powers; and no more to be considered merely after the flesh: in like manner, having accepted those his church is composed of, he communicates to them of his own condition and nature; "the glory his Father had given him, he gives to them," John 17: 22. and notwithstanding their former and natural baseness, he reckons them now as one with himself; and according to what he will make them at last. A tincture thereof he gave them here in regeneration; which also he carries on from glory to glory, and at his appearing it shall be perfected: they "shall be like him" indeed, 1 John 3: 2. To say of the Church's Head, that he is the Son of GOD, is to give him all titles of state and honor: it is that which every knee must bow unto. His glory is so incomprehensibly glorious, that we shall sooner be lost in searching into it, than compass encomiums worthy of such a subject: I therefore say no more of it; nor can more be said, in so many words, to illustrate the church's glory, than that she is the spouse of CHRIST. Hence the glory of our religion, and of its real confessors. And, let it be noted, that it is not a bare titular or temporary dignity they are vested with; but that which is real, solid, and durable. Princes confer titles of honor, but cannot infuse dispositions worthy those titles, nor keep them from degenerating: CHRIST, as Head of the church, does both: he derives into his own, his own prince-like virtues; and that as really, and intelligibly too, to those that partake of them, 1 John 1: 1, 2, 3. as the vine its sap into its natural