condition which that life depends upon: it also shows, that the first covenant did not give life, and that it failed because it was conditional. The law shows our duty, but giveth not wherewith to perform it: the new covenant does both, by writing the law in the heart. All under the covenant of works are without God, without Christ, without hope, Eph. 2: 12. and this, because strangers to the covenant of grace, or grace of election. If therefore the elect shall be in a better state than before, their election must be absolute: and that it might be so the new covenant was made with Christ on their behalf; and is, "that grace given us in him before the world began," 2 Tim. 1: 9. Titus 1: 2.

Arg. II. Election must be absolute; because whatever can be supposed the condition of it, is a part of the thing itself: much like that promise of God to Abraham, “To thy seed will I give this land," Gen. 12: 7. In which promise the Lord undertakes as well to give Abraham a seed to inherit that land, as that land to his seed: and accordingly we find that the next head of that seed was born by virtue of the promise, Gal. 4: 23. 28. so the whole course and series of things conducing to the final accomplishment of election, is included in it, and ascertained by it; and that with such firmness and security, as if the end itself had been attained when the decree was made; as, namely, redemption from sin, effectual calling, and perseverance to glory (of which more fully under those heads); which also seems to be the meaning of the apostle, where he makes eternal life itself to be the substance of the promise: "And this is the promise that he hath promised us, even eternal life," 1 John 2: 25.

Arg. III. It must be absolute, because by such an election only can salvation be ensured. This bottom Adam had not in his primitive state; he was made upright, but his continuing in that state, depended upon his well using In him may of what he had, without any additional help. be seen the utmost that created grace of itself can do, even in a state of perfection; unto which being left, how soon did he degenerate, and come to ruin? and all his posterity would have run the same course, if placed in his stead; as we know they have done (one by one) notwithstanding all And it the helps which are given in common unto men. is no wonder, since now they have so strong a bent unto

evil, which Adam had not. east in, (which some do affirm, and call it the new covenant,) the more is our doctrine confirmed: for the more helps they have, if yet they fall short, (as they do,) the more evident it is, that nothing short of such an election will secure them. An example of this we had in the old world; who, by their natural ingenuity, and long lives to improve it, together with Noah's six score years' preaching, and the Spirit's striving, were not led unto God, but still grew from bad to worse, until all "the imaginations of their hearts were only evil, and that continually," Gen. 6: 8. And this was not the case only of some, but of the whole race universally: "All flesh had corrupted his way," chap. 6: 12. It is true, that Noah was found righteous; and as true it is, that election was it that made him so. Noah "found grace in the eyes of the Lord," ver. 8. in the same sense that Paul obtained mercy, 1 Tim. 1:16. viz. by mercy's obtaining, or taking hold of him. It may also be seen in the people of Israel; who, over and above their common and natural grace, had many helps and additions that others had not: "the Lord dealt not so with any nation as with them," Psal. 147: 19, 20. and yet the generality of them so bad, that they justified their sister Sodom, Ezek. 16:51.

And if there be any advantage

The first covenant thus failing, such was the grace of our Lord (foreseeing it) as to determine on a second, or new covenant; by which he would fix and secure a remnant, and that infallibly: and hence it is termed, The covenant of grace, as not depending at all upon works; and this is that grace that saves, and "reigns to eternal life," Rom. 5:21. Eph. 2: 5. 8. And these are the "sure mercies of David," recorded in the 55th of Isaiah: it is the absoluteness of it that makes it a better covenant.

Arg. IV. There is the same reason for the absoluteness of men's election, as of Christ's. That man, or human body, which the second person was to assume and unite to himself, was not ordained to that union upon any condition whatever; as, namely, if he should fulfil all righteousness, destroy the devil, dissolve his works, and make atonement for sin; for these he could not have done without that union: and that his ordination thereunto was absolute, appears by Heb. 10: 5. "A body hast thou prepared me;"

and Luke 1: 35. "That holy thing which shall be born of thee shall be called the Son of God," Matt. 1:21. "He shall save his people from their sins." In which places the ab. soluteness of the decree for that man's being united to the Son of God, is evidently set forth. And that our election (as to this circumstance of it) holds proportion with that of Christ, you shall see more fully afterwards. Take only (at present) those gracious words, which, doubtless, he uttered with great satisfaction to himself in the 17th of John, ver. 21. "Thou hast loved them as thou hast loved me."

Arg. V. It was requisite that election should be abso lute, because of the absoluteness of God's decree touching the death of his Son, unto which he was fore-ordained unre. pealably, 1 Pet. 1:20. and all that he saved before he suffer. ed, were saved on the credit of that decree, Rom. 3:25, 26. The scripture also says plainly that he was "the Lamb slain from the foundation of the world," Rev. 13: 8. and that it was not possible that cup should pass from him, Matth. 26: 39. 42. And if it be a thing below the prudence of men to lay down the price without securing the purchase; then, surely, the wisdom of God could not determine the death of his Son for men's salvation, and yet leave the salvation of those very men at an uncertainty: which it must have been, if their election were not absolute.

Arg. VI. Lastly, It might also be argued from the nature of divine promises; which are patterns, or declarative copies of the decree. Now the promises touching spiritual blessings are absolute; they are of that word which is "for ever settled in heaven," Psal. 119: 89. See the promises of sending Christ to be a redeemer, Gen. 3: 15. the Holy Ghost to sanctify, and lead into all truth, John 16: 13. to sprinkle clean water upon them; to give them a new heart; to cause them to walk in his statutes; that he will be their God, and they shall be his people, and shall not depart from him, Jer. 24: 7. Ezek. 36: 26. that if they sin, he will chastise them with the rods of men, but his everlasting kindness he will not take from them, Psal. 89: 30—34. and that at last he will "present them faultless before the presence of his glory," Jude 24. These all, with others of like tenor, are delivered in positive and absolute terms, without any shew of reservation, proviso, or condition. And if these, which are transcripts of the decree, be ab

solute, it follows that the decree also is the same: and on this ground it is the apostle stands when he challengeth all the world to nullify God's election, Rom. 8: 33, 34. which he could not have done, had not election been sovereignly absolute.

III. Election is personal: and,

IV. It is from eternity.

These two I put together in proof, because they are fre quently joined in scripture. It was not the whole lump of mankind that was the object of election; neither was election, as some say, a decree to elect such as should happen to be thus and so qualified: but certain determinate persons were chosen by name, or singled out from among the rest, and ordained to eternal life. Our Saviour styles them the "men that were given him out of the world," John 17: 6. and they were given him by name, as well as by number; and by those names he knows them, chap. 10: 3. 14. It is not unworthy our deepest attention, how the Lord takes notice of the names of his people; as intending it, doubtless, a signal token of the special regard he hath to their persons. He therefore tells Moses, "I know thee by thy name," Exod. 33: 17. It is an appropriating of them to himself, Isa. 43: 1. "I have called thee by name; thou art mine." Sometimes also, when he calls to those he eminently owns, he doubles their name by repetition: thus to his friend Abraham, Gen. 22: 11. To Moses, his servant, Exod. 3: 4. and others. But I find no instance of his speaking so to other men: and these, I suppose, are recorded as worthy of special remark; and that it is no light matter (much less to be scoffed at, as it is by some frothy spirits,) that the elect were chosen by name, and that their names are written in heaven. And that it was transacted from eternity, is evident from John 17: 23, 24. Eph. 1: 4. Rev. 13: 8. and 17: 8. and other scriptures.

The personality of election, with its eternity, may be evinced by such arguments as these:

Arg. I. From the example of Christ's election. It was not a person uncertain that was to be Lord and Christ; but the second person in human nature: and this capacity he sustained from everlasting, Prov. 8: 23.-31. 1 Pet. 1:20. Nor was it any body which he might assume, but the very

numerical body that was prepared for him, Heb. 10: 5. Psal. 40: 7. "And this very person he loved before the foundation of the world," John 17: 24. It is worthy of observation, how particular the decree was, even in things circumstantial, to our Lord Christ; as that he should come of Abraham's stock, of Judah's tribe, of David's lineage, be conceived of a virgin, born at Bethlehem; and this when the sceptre was departing from Judah; that he should be buffeted, scourged, spit upon, hanged upon a tree, his hands and feet pierced; that gall and vinegar should be given him to drink; that a bone of him should not be broken (even while on both sides of him others' were;) that his garments should be parted, and lots cast on his vesture; as also that he should rise again the third day, &c. And that these were all decreed, appears by the prophecies of them, which are the decree exemplified, or drawn out of the register. As touching his resurrection, it is said expressly in Psal. 2: 7.“ I will declare the decree:" and the same is as true of all the rest. And if the election of the head was personal, and from eternity, why not theirs that should make up his body, since they did as really exist then, as the human nature of Christ did? Besides, it was very agreeable that he and they should both be appointed together: for he could not be a head, but with respect to a body: and that they were expressly determined of, appears by Psalm 139: 16. "In thy book were all my members written, when as yet there was none of them." If you say, that was meant of David's members; I answer, that if God thought the members of an earthly body worthy his registering, he could not be less particular and exact about the mystical body of his son: besides, David was his type.

Christ also was ordained to be a Saviour, and that by his death, and both " from the foundation of the world," 1 Pet. 1: 20. It was therefore expedient then also to be determined how many, and who in particular, should have salvation by him. He was not to die for himself; but for those whose security he undertook. Now it is not a thing proper to speak of security, or bail, but with respect to a debtor, or offender; and that debtor or offender must be known too, and named, or else the entering of the bail is an insignificant act; especially where the surety hath no