among them, describing them still by such appellations as import a select party: they are called "his seed," and the "travail of his soul;" with respect to whom, he should "make his soul an offering for sin," Isa. 53: 10, 11. these also he terms " his sheep," and himself " the good shepherd" (as he well might) "whose own the sheep are, and for whom he laid down his life," John 10: 15. and that he might not be taken to intend those only of the Jewish nation, he presently adds, " And other sheep I have, which are not of this fold: them also must I bring," ver. 16. The evangelist, expounding the high priest's prophecy," that it was expedient one man should die for the people," delivers it thus: that " he should not die for that nation only, but also, that he should gather together in one the children of God that are scattered abroad," chap. 11: 52. in consequence whereof, they are said to be "made nigh by the blood of Christ," Eph. 2: 13. though before afar off: and that "he reconciled both (that is, Jews and Gentiles, or the elect scattered amongst both,) in one body by the cross," ver. 16. and this in pursuance of that blessed compact made with him, for restoring the preserved of Israel, as you find it recorded in Isa: 49: 6. It further appears by Isa. 53: 6. that they were" sheep whose iniquities were laid upon Christ:" and again, ver. 8. "For the transgression of my people was he stricken." And here let me note (for it is very remarkable,) that we read not of any party of men termed sheep, the people of God, and his children, in distinction from others, but with respect to some parti cular interest he hath in them above others; and what that interest may be, excepting election, doth not appear to us; for those other sheep were not yet called, and therefore not yet believers, and sheep on that account; but as they were of God's elect. For, though all men were lost, Christ was "sent but to the lost sheep of the house of Israel;" that is, those persons of the lost and perishing world, whom God hath chosen peculiarly, as he did the house of Israel from among the nations; and who, in that respect, were a special type of the spiritual election. And, on this account, the promises of the new covenant were made to the church under such names and titles as were proper to that people, as distinguished from other nations.

In Isa. 62, we find holy and redeemed applied to the same persons; whether it be meant of elective holiness, or

actual, it comes to one; for both of them, together with redemption, do refer to the same subject: for as actual sanctification is the next fruit and consequent of redemption, so election is the root of them both; as ye have it in 1 Pet. 1:2. "Elect unto obedience and sprinkling of the blood of Jesus Christ." 1 Pet. 1: 2. To be holy, is to be sacred, selected, and set apart for holy uses, by appointment of God; and they were actually sanctified by the "sprinkling of blood," Heb. 9: 19. in both which respects, the people of Israel, the tabernacle, temple, priests, altars, &c. are all said to be holy.

In Luke 1: 72. God's sending of Christ is said to be," in performance of his holy covenant," which was first proclaimed in Paradise, as made with the woman's seed, Gen. 3: 15. and afterwards renewed with Abraham, Gen. 12: 3. and is therefore termed, "The mercy promised to Abraham, and to his seed:” And who are Abraham's seed? Not the world, but believers; that is, the elect: for these only obtain faith, Rom. 11: 7. and Gal. 3: 29. saith plain, "If ye be Christ's, then are ye Abraham's seed." We also read, that it was a peculiar people that Christ " gave himself for, and purchased," Tit. 2: 14. it denotes some special propriety he hath in them above others; and so, a special cause for his giving himself for them. It also seems that peculiar and purchased are so nearly allied, that one word is used to signify both, 1 Pet. 2: 9. According with this, is that in 1 Pet. 1: 20. where Christ is said to be "verily fore-ordained, and manifested," for those he writes that epistle to: that they were persons elected, is evident by the first and second verses; and elect unto the "sprinkling of his blood:" and as they were elected to it, so in John 17, he professes to make it good; "for their sakes (says Christ) I sanctify myself;" and twice in John 10, "that he laid down his life for the sheep," John 10: 11. 15. which is as exclusive of others, as where he saith, "My righteousness extends unto the saints; and he that believeth shall be saved;" that is, such, and none else.

It further appears from Acts 20:28. that it was "the church of God he purchased with his own blood." Now, the church and the world are plainly distinct, as a garden enclosed is from the common fields. That the church consists of elect persons is proved before; and that it was the church he died for, is proved by this scripture; as also from

Eph. ch. 5, where husbands are required to love their wives, as "Christ loved the church, and gave himself for it," Eph. 5: 25. which shows, that as the husband's love to his wife is another kind of love, than that he bears to others of the same sex; so Christ's love to his church; and therefore his death, which was the special effect of that love, is peculiar to the church only. The elders about the throne sing a new song to the Lamb, because “he redeemed them to God by his blood," Rev. 5: 9. among other reasons for that style of elders, this may be one, that they 66 were chosen from the days of old, and their names written in his book of life from the foundation of the world,” chap. 17:8. They are also said to be "redeemed out of every kindred, and tongue, and people, and nation;" which rationally implies, that the bulk of those people and nations were not redeemed with them. We also read, that a certain number are said to be redeemed "from the earth, and from among men," chap. 14: 3, 4. If some from among others, it follows, of course, that those others were exempted. Here note, by the way, that these elders were now in heaven, above the clouds of misconception and prejudiced opinion; and therefore no reason to doubt their testimony. And further, these redeemed ones are there also styled, "The first-fruits unto God, and to the Lamb," Rev. 14:4. which appellation insinuates, that they were separated from the rest, as the first-fruits under the law were by God himself, who took them for his own portion, Numb. 3: 13. and 8:16. They are likewise said to have the "Father's name written in their foreheads," Rev. 14: 1. (election marked them out for Christ) and to be "written in the Lamb's book of life;" and that as a lamb slain; who on that account says to his Father, "Thine they were, and thou gavest them me," John 17: 6. Where also in his prayer to those whose sacrifice he was now to offer, he styles them, "the men whom the Father had given him out of the world;" and in ver. 10. "all mine are thine, and thine are mine:" that is, all that were Christ's in order to redemption, were first the Father's by election. It is as if he had said, All that I undertake for, are thine elect; and all thine elect I undertake for. He therefore reciprocates the terms of relation, turns them to and again, to show the sameness of the persons concerned in both. From all which it seems undeniably evident, that as a certain num.

ber were elected, so a certain number, and those the very. same persons, were redeemed.

The ground and truth of this assertion, is further confirmed by such arguments as these:

Arg. I. The Levitical sacrifices were offered for the house of Israel, exemptive of other nations: and these be ing a type of the spiritual election, it follows, that this sacrifice of Christ (typified by theirs) was also peculiar to Jews in spirit, or spiritual Jews: "for he only is reckoned a Jew, that is such inwardly in the spirit," Rom. 2:29. So Aaron's making atonement for his household, and bearing the names of the twelve tribes on his breast-plate, were typical of our great High Priest's bearing the names, and sustaining the persons of those for whom he offered himself on the cross: of all those legal shadows, Christ and the church of the first born are the body and substance

Arg. II. The right of redemption among the Jews (which shadowed this) was founded on brotherhood: hence I infer, that that relation, spiritually taken, was both the ground and limit of Christ's office as a Redeemer. The apostle's discourse in Heb. ch. 2, seems to point at this, where he says "they were brethren, children, and sons, whom Christ should deliver from bondage, make reconciliation for their sins, and bring to glory." But how came they to be God's children, and the brethren of Christ, above others? It was by predestination; and that it was it entitled them to redemption; as is evident by comparing the 5th and 7th verses of Eph. 1. "Having predestinated us to the adoption of children by Jesus Christ: in whom we have redemption through his blood." And it is worthy of your notice, that by the law of redemption, a stranger (one that was not of the brotherhood) might not be redeemed; but one that was, though not redeemed, must yet go free in the year of jubilee, Lev. 25: 46, 48. with 41: 54. which shews the peculiar respect the Lord has for his peculiar people.

Arg. III. The saving benefits of redemption do not redound to any but elect persons, whatever in one place is ascribed to redemption, as the special fruit and consequent thereof, is elsewhere ascribed to election, and to this as the first and original root: and, that redemption itself is the fruit of electing love, is evident by 1 Pet 1: 2. (quoted before) "Elect unto obedience, and sprinkling of the blood of Jesus Christ." They are also said to be "blessed with

all spiritual blessings in Christ, according as he had chosen them in him," Eph. 1: 3, 4. and if all spiritual blessings be dispensed by the law of election, then all the saving benefits of redemption (which are the same with those of election) must be dispensed by the same rule; and so, to the same persons only. We also find that Christ's actual distribution of the gifts he received for men, is guided answerably: "he manifests the Father's name to the men he had given him out of the world,” John 17: 6. to these he expounds that in private, which to others he spake in parables: and thus he did, because "to them it was given to know the mysteries of the kingdom of God; but to the multitude it was not given," Matt. 13: 34. 36. and election was that which gave it them, as it follows there," for so it seemed good in thy sight." In like manner, the apostle, in Rom. 8, puts election and redemption together, as pertaining to the same persons, and justification, which is the next effect of redemption, he makes also an unquestionable consequent of election; "Who shall lay any thing to the charge of God's elect? It is God that justifieth: who shall condemn? It is Christ that died," Rom. 8: 33, 34. The question being put concerning God's elect, and the answer referring to those for whom Christ died; is a plain implication, that redemption and justification are commensurate with election; that either of them concerneth only the same persons; and that neither of them extends to any, but whom the other also taketh in.

Arg. IV. The price of redemption was of that precious and matchless value, that it could not be parted with, but with respect to the certainty of the end for which it was paid. Now, the end of redemption was the salvation of men: below which there could not be an end worthy the death of Christ; and this nothing could secure but election, The elect always have obtained, and shall: this is a rule affirmed in Rom. 11: 7. But for the rest, they are blinded; that is, they are left to their own voluntary misunderstanding; and being so left, not only they do not, but they cannot believe. And Christ knowing from the beginning who they were that believed not, but would certainly reject him, to what end should he make his soul an offering for them? Why for the world of the ungodly, whose spirits were in prison some thousands of years before? Whom the Lord intends to save alive, he appoints an