calleth the children of the devill) laboured mightily to bring him to the croffe, fuppofing they had gotten full conqueft when he was laid in the grave: but when they hoped to have vanquished him, the Kingdome of darknefle was utterly overthrowne, Sathan, fin and death were conquered and taken captive, and whatfoever might be brought against us, was taken away, as the leaft bill or fcroale, Col. 2:14.15.1 Joh.3.8. 1 Pet.3.18. Chrift was wounded in the heele: but by the power of his divine nature, he foon recovered of his wound: being put to death concerning the flea, he was quickned by the Spirit,and liveth through the power of God.2 Cor 13.4. 1Pet.3.18.. But by the wound he received, he wounded his enemies irrecoverably he bruifed the head of the Serpent, which wound is deadly, Hefpayled principalities and powers and made a fhew of them openly. And it is not improbable, that in reference to this promife, that Chrift by his death fhould conquer and fubdue the enemies of our Salvation, he is faid to be the Lamb flaine from the foundation of the world, Rev.13.8. For what can we understand by that phrafe from the foundation of the world,but fro the beginning, which cannot note éternity which is withour be ginning for then from the beginning fhould be as much as before all beginning or without beginning. But feeing the death of Chrift to vanquish and fubdue the enemies of our foule is published in this ancient and famous promife, ever renowned in the Church of God, in reference to it, it may be faid, that he was flaine from the foundation of the world.

Thefe words doe containe a manifeft diftinction betwixt the feed of the woman and the feed of the Serpent, and a promise of affured victory to the feed of the woman over Sathan, and all spirituall enemies to be adminiftred according to the decree of Goda So we reade, that the names of fome are written in the booke of lite from the foundation of the world, Rev. 17.8. that God hath faved fome, and called them with an holy calling, not according to their workes, but according to his owne purpose and graces which was given them in Lefus Chrift before the times of the ages 2 Tim 1.9% that God hath from the beginning chofen fome to Salvation through fanctification of the Spirit and beliefe of the truth, 2 Thef.2.13. In all which paffages that chopfing, writing and calling is to be underfood, which is caught in this famous promife, whereunto they feeme to be referred For the phrase is, from G

the

The very fight it felfe was triumph while the Devill ran with all his might against Chrift; he kil led himfelfe. Angry Bees ftinging once, make themforever: So Satan.

felves drones

the beginning of the beginning, doth fometimes note the time of the conftitution of the lewish Church, and its policie, presently from the going out of Egypt as Pfal.74.2. Remember the Con gregation which thou haft purchafed of old. LXX. days, It fignifies alfo the beginning of the difpenfation of the Gofpell prea ched of Chrift himfelfet for then a new manner of revelation of the Doctrine of the Gofpell was brought in, Luk. 1.2% Allo from the beginning is as much as from the beginning of the world, from the foundation of the world, or at leaft, little after the beginning of the world, fob. 8.44. the devill is faid to be a murderer from the beginning, and to finne from the beginning. Iob.3.8. The word beginning abfolutely and precifely put, is taken one of these wayes, but with an addition or reftraint from the circumstances of the Text, it imports fome other beginning, as of the preaching of the Gofpell, to this or that place or people, or the like; as Phil. 4.15. 1Iob. 2.7,8,23,24. But this phrafe from the beginning never imports from eternity, in any paffage of Scripture: and it is fomewhat strange to interpret the beginning of duration by eternity, which is effentially and abfolutely without beginning of du ration. Now when the Apoftle faith, God hath chofen the Thef falonians from the beginning, what can we understand thereby, but God hath manifefted fome outward declaration of their ele tion, according to this famous promife made to Adam and Eve, that the feed of the woman should breake the Serpents head. Some would referre it to the time that the Gofpell was preached amongst them, or to the time of their effectuall calling: but the word beginning precifely and abfolutely put is never fo taken a neither can it be faid, that the Theffalonians were chofen as foon as the Golpell was firft preached unto them: for it may well be, that it was often preached unto them before they believed: nor from the beginning of their effectuall calling, it (as they would have ic) the faithfull perfevering, not fimply the faithfull, be the object of Gods Election. Of the other Texts alleadged the fame may be faid, unto which the forefaid answer can in no fort be fitted fo that we may conclude, in all the fore-cited pallages there is an ap parant allusion to this grand, ancient promife of mercy prclaimed immediately upon the fall, fetting forth a manifeft difference betwixt the feed of the woman and the feed of the Serpent, accor ding to the election of God. Befides, in thefe words is implyed

Gen.4,3,4.

a Covenant confifting of a promife and ftipulation, made not internally alone with the heires of promife, but externally admini ftred, offered unto and accepted of all the members of the Church, viz. of Adam and Eve, and all their pofterity, that were dedicated to God by them, or did accept or receive the promile of mercy. If no Covenant had been made, there could have been no Church, nor pleafing fervice tendered unto God. If this Cove nant had not been externally adminiftred, no unregenerate man could have been in the Church, nor have communion in the ordinances of Religion. But by vertue of this Covenant, Cain as well as Abell offered Sacrifice unto God, as a member of the Church, and after his Sacrifice was rejected he heares from God, If thou do well shalt thou not be accepted? which is a promise of the Covenant that tooke place after the fall; for the former Covenant made no mention of mercy to be vouchfafed to the delinquent upon repentance,nor of acceptance after tranfgreffion, Of this Covenant there be two parts; firft a promife, 2, a ftipulation. The promife is, that God will pardon the finnes of them that repent unfainedly, and believe in his mercy: which he doth truly promife to all in Co venant, and effectually bestow upon them that be heires of the promife. 2. The ftipulation is, that they believe in him that juftifi eth the ungodly, and walke before him in all wel-pleafing. This may be gathered, because the promise of forgiveneffe cannot be received, but by faith, and by faith ic is that we overcome the world, and vanquish Sachan, the enemy of our foules. Thus we reade, that by faith the Elders obtained a good report: and that by faith Heb. 11.2,4,6 Abel offered unto God a more excellent Sacrifice then Caine: by which he obtained witnesse that he was righteous and that by faith, Enoch was tranflated, that he should not fee death: and that Noak became heire of the righteous fnese which is by faith which is an argument fufficient, that they understood how faith was, required in this Covenant or promife. And feeing it is the property of faith to worke by love, and to be fruitfull in all good workes, of neceffity if faith be commanded, obedience is required, though not as the caule of life, yet as the way to life, and the fruit of faith. If we muft beleeve in God, we must also walke with God, and worke righteoufneffe. To whom God gives to believe in him, to them he gives to obey, and doe all his Commandements; as he doth to all that be effectually and internally in Covenant with Gi

:

his

his Highneffe: and of whom he requireth faith in his Promife, of them he exacteth obedience to his Commandement, fcil. of all them that be outwardly in Covenant. Thus we find, that by faith Enoch walked with God, or walked before God in all wellpleafing. Heb.11.5.6. Gen.5.22,24. And to what end is remiffion from finne promifed, that man fet free from the curfe of the Law and ftroke of revenging juftice should wallow in profaneneffe? No, but that he fhould ferve God in holineffe and righte oufne fle all the dayes of his life.

But how doth God require thefe things at the hand of the rea fonable creature fallen, unleffe be give them fufficient grace to be feeve if they will?

The anfwer is, man in the ftate of Innocency, being made after the Image of God, had power both to beleeve and obey, which be ing loft by finne, God is not bound to repaire. And though he had not juftifying faith,because it argueth imperfection and finne, and could not loofe what he had not yet by tranfgreffion he brought himfelfe into fuch a state of bondage and wrath, which could not be removed but by faith in Chrift.

2. When God in juftice doth ikut men up in ignorance and unbeliefe, and with-hold from them both the graces of his Spirit, and the meanes thereof, his judgements are juft, though fecret. And if for the finne of man, God may juftly caft off millions, and not Vouchsafe fo much as outward meanes of Salvation unto them; he may alfo exact faith and obedience upon promife of pardon and eternall happineffe, when he doth not deliver them from thraldome and bondage fpirituall whereunto they plunged themselves. Was it injuftice in God to promife acceptance to Cain if he did well, when as yet he was not fet free from the bondage of Sathan.

3:

3. God doth deny nothing to them that be outwardly in Covenant with his Highneffe, that he is bound to give either in ju ftice or by promife, fo that it will be in vaine for them to plead with God: for if they come fhort of mercy promifed,it is through their own wilfull neglect or contempt.

4. No man is hindred from beleeving through the difficulty or unreafonableneffe of the command, or through his owne fimple infirmity, as being willing and defirous to beleeve, but not able, which inability deserves pitty: but his inability is of corruption

and

and wilfulneffe: he doth not beleeve, because he will not, he is unable, because he doth not covet or desire, which is inexcu fable.

5. His inability to beleeve is joyned with the wilfull refufall of mercy promifed and voluntary purfute of fome inferiour good, as more to be defired then Gods favour. But of this more in the next degrees of the Covenant.

Under this Covenant outwardly adminiftred, were comprehended both Adam and his posterity, even fo many as he should dedicate unto God, or fhould accept of the Covenant, untill by wilfull departure from the faith and worship of God they difcovenanted themselves, and their pofterity. As the Covenant was after made with Abraham and his feed, and is now made with beleeving Parents for themselves and their children after them: fo was it with Adam, and thofe that fhould defcend from his loynes.

They that lived under this administration of the Covenant did offer facrifice unto God by divine inftitution and appointment,

famulus aliquid agit, quod non poteft nifi jussu Domini no eft ftultus, omnes intelligunt, mandatum, etieum batere amfi non dicat. Bell. de Sacr. Conf.4.2.6.20

as is manifeft in the example of Abel and Noah. We reade not Quemadmodum indeed, that God gave any Commandement touching burnt offes in terris, quum rings or facrifices: but without queftion what they did, was done by divine prescription. What a faithfull fervant doth on earth, which he cannot doe but by command and appointment of his Master, for that, if he doe it, we prefume he hath the Commande ment of his Mafter, although he doe not fay fo. But Abel and Noah faithfull Servants of God, offered facrifice, which they could not well doe, but by the Commandement of God: therefore they were so commanded, though fo much be not expreffed. All Ceremonies which fignifie grace are ordained of God, or they be unlawfull. But the Sacrifices were Ceremonies which fignified grace. It is written of Abel, that by faith he offered a better facrifice then Cain, and that God had respect unto Abel and his facrifice: Of the facrifice of Noah it is faid, that God smelled a favour of rest: but in faith the facrifice could not have been offered, if it had not been prescribed: it should not have been accepted, if it had not carried the ftamp of God. For thofe Sacrifices were the types of Chrift, and feales of propitiation and remiffion of finnes in and through the bloud of Jefus which must be prescribed, or they cannot be accepted. Thefe Sacrifices then were inftituted of

G 3

God,