Believers Mortification of Sin, Sermon

Believers Mortification of Sin · Sermon

p. 197Mr. Carmichael's Three laſt Sermons

GEN. III. 15.

I'le put enmity between thee and the woman, and between thy ſeed and her ſeed: it ſhall bruiſe thy head, and thou ſhalt bruiſe his heel.

THE poor mans head was now upon the block: and lo, here's the firſt intimation of Relief. Sin and miſery was now got into the World, and mankind was now in a hopeleſs and helpleſs condition; and here's the firſt break of day, and dawning of Deliverance, and the firſt diſcovery of Compaſſion, grace, and tender mercy of God to Sinners.

In the words we have, 1. A Promiſe of deliverance wrapt up in a Threatning againſt the Serpent. 2. A hint of the manner of mans deliverance, and of the Serpents Ruin.

For the Explication of the words: 1. They p. 198are directed to the Serpent, by which is to be chiefly underſtood, Satan, called the old Serpent, the Devil: for, though ſome part of the Threatning belong to the Inſtrument he uſed, ver. 14: yet it's plain, from comparing the Text with Rom. 5.11, 12, 13, & 16.20. 1 John 3.8. Rev. 20.2, 3, that Satan is moſtly meant. It cannot be conceived, how … …eature ſhould have been capable of ſuch a Plot againſt the glory of God, and the happineſs of Man; nor how it ſhould have managed it with ſpeech, and ſo much ſeeming-Reaſon. Some ſay, That God indued the Serpent with Reaſon and Speech for that ſeaſon; but that is no ſmall reflection on God; indeed, being uſed by Satan as the Inſtrument, it is involved in the Curſe, and is become hateful to man: there is an enmity between man and it; and the ſight of it, ought to quicken our enmity againſt Satan: yet every one of them have nor their head bruiſed, and but very few of mankind have their heel bruiſed by that Creature: ſo that we muſt not underſtand it literally. By the Woman, is not meant Evah only, or one individual; hence, ſome infer that there's a bitterer enmity between Satan and the Woman, than between him and men, that Sex being the weakeſt and moſt ſubject to fears and ſuſpitions, and ſo the apter to conceive hatred. By the ſeed of the woman is to be underſtood, 1, and eſpecially, Jeſus Chriſt, in the ſame ſenſe, that he is called the ſeed of Abraham, of David. Sometimes ſeed is taken collectively for a Multitude; ſometimes for a ſingle or particular perſon, Gal. 3.16, To Abraham and his ſeed were the promiſes, made: p. 199he ſaith not, and to ſeeds, as of many: but of one, and to thy ſeed, which is Chriſt. It was Chriſt then that was mainly meant by ſeed, in the promiſe to Abraham, Gen. 12.1, 2, 3, & 18.18. & 22.18: which places are explicatory of this ſeed in the Text, and a confinement of this Promiſe to the Family of Abraham. Here he is called the ſeed of the woman: It's like with ſome reſpect to his taking fleſh only of a woman, Iſa. 7.14. Yet here, 2. We muſt alſo take in Chriſt's ſelect Seed, Heb. 2.13, compare with Rom. 16.20. For they are parties in this quarrel and enmity: they have their heel bruiſed, and they bruiſe Satans head, Rom. 16.20. And ſeeing all that's here ſaid of the womans ſeed, agreeth to all the Elect: why ſhould we not think them included in this ſeed? yet in a different ſenſe, the enmity and victory are perfect in Chriſt, not in us. It's remarkable, that when the Promiſe is made concerning the ſeed, the believing Parents are included; hence Gen. 22.17, I will multiply thy ſeed: Heb. 6.14, I will bleſs thee, and multiply thee: even ſo when the promiſe is made to the believing Parent, the believing ſeed are included. Hence Gen. 12.3, In thee ſhall all the families of the earth be bleſſed, Acts 3.25; the Apoſtle expounds it, In thy ſeed ſhall all the kindreds of the earth be bleſſed: the enmity then is not only between Chriſt perſonal and the Devil, but alſo between Chriſt myſtical, &c. And the victory over Satan is promiſed, not only to Chriſt perſonally conſidered, but to Believers who are his ſeed: yet in a ſecondary ſenſe only, Rom. 16.20.

By the Serpents ſeed, are meant the Reprobate p. 200World: for ſo they are called, Matth. 3.7. Matth. 23.33, Generation of vipers. John 8.44, Ye are of your father the devil. Acts 13.10, Child of the devil. 1. Joh. 3.8, He that committeth ſin is of the devil; and to them agree what is ſpoke of the Serpents ſeed, viz. their enmity and oppoſition to the godly, as far as in them lyeth.

By the Serpents head, is meant his craft and power, his cunning: he had contrived mans ruin, this policy and power is to be bruiſed or cruſhed: the word is uſed only here, and Job 9.17, He breaketh me with a tempeſt: this is expounded Joh. 12.31. Col. 2.14, 15. 1 Joh. 3.8. heel, or footſtool, a figurative expreſſion; alſo intimating the ineffectualneſs of Satans attempts againſt Chriſt and his ſeed: he may wound them, but not mortally; he had a hand in bringing Chriſt to the Croſs, thereby he wounded his heel, his Humane nature, but that brought him under Chriſts feet: ſome think it, (Muſculus) not proper to attribute bruiſing to Satan, and therefore render Conouliel, he ſhall ſmite his heel. Tunius thinks there is nothing here attributed to Satan, as if he could hurt Chriſt or his Kingdom: but that the word imports only Satans cunning and indirect attempts, as Gen. 49.17; and that when he is juſt about to bite, Chriſt ſhall tread upon him, Iſa. 25.8. 1 Cor. 15.53, 57. Some think the Pſalmiſt has an eye to this Promiſe, Pſal. 49.6, 26.

2. We have in the words the manner of our Deliverance pointed out, 1. Whence it has its riſe; from infinite Wiſdom and Mercy, I will put. 2. How will he do it? Hee'l break that p. 201league and friendſhip that ſin had made between Man and the Devil; from this their ſin and miſery had it's riſe. Now this does import the recovery of Man to favour with God, and to the Image of God; for while man abides in ſin, this friendſhip laſts, John 8.44, His work he does. But what ſhall be the event and iſſue of this Enmity and War? I Anſwer, This ſeed of the woman ſhall conquer Satan, and deſtroy his Kingdom; but firſt he muſt ſuffer by Satans means, and have his heel bruiſed. In the latter part of the words, the ſingular number is uſed, he and they, rather than thy ſeed; becauſe Chriſt was to vanquiſh the old Serpent, who ſeduced our firſt Parents: and he being deſtroyed, his ſeed periſh with him, John 12.31. & 14.30. Now it's obſervable, that though firſt the womans ſeed is mentioned, which meaneth all the godly which were to come of her: yet the Pronoun it, or he, as it's in the Hebrew, does plainly denote ſome ſingle perſon, viz. Chriſt; the vulgar Edition has it, ipſa, as if it reſpected the Woman, not her Seed, or any one to come of her.

This was the firſt, and for ought we know, the only Declaration of Gods Purpoſe about our Redemption made to our firſt Parents: This was all that the faith of the people of God had for ſome Ages to live upon; and this was the ſoundation of all the Religion of ſucceeding Ages, and to which all the Sacrifices from the beginning had reſpect.

There be ſome that would hence infer, the Covenant of Grace to be as large as the Covenant p. 202of works, and the one to be made with all mankind as well as the other; and that all mankind had ſome Revelation of Chriſt in their firſt Parents: and thus they think to weaken that Argument againſt univerſal Redemption, taken from the non-revelation of Chriſt to moſt of mankind, ſeeing we connot ſuppoſe God to have really intended the ſalvation of all by Chriſt; and not have given all a ſufficient Revelation of him.

But 1. Adam is never ſpoke of in Scripture as a publick perſon in reſpect of the ſecond Covenant, as he is in reſpect of the firſt, Rom. 5.15, 16, 17, 18; had Adam been guilty of Unbelief, and ſo have forfeited the benefit of the ſecond Covenant, that had not prejudged his poſterity of the good of it. Now it is certain, that this Revelation of Jeſus Chriſt was in a few Ages utterly loſt; and no wonder, conſidering the obſcurity of it, and mans proneneſs to corrupt all divine Revelations and Inſtitutions. Indeed, all the Superſtition and Idolatry which the Apoſtate world fell into, was founded on an Opinion, That there was ſome way for attaining to the favour of God; but what that way was, they were in a few Ages as ignorant, as if there never had been any ſuch Revelation: and the knowledg of it not being tranſmitted to Poſterity, or there being no Revelation made of it to them, by no Law were they bound to know it, and ſo ſhall be judged only by the Covenant of works. And for the Heathens Notion of a poſſible way of recovering the favour of God; whatever it was founded on for ſome Ages at firſt, it does now, and did partly then, proceed from the miſtakes p. 203and carnal apprehenſions of God, and then ignorance of their exceeding ſinfulneſs; for we ſee that when Adam has any freſh and lively ſenſe of it, he runs away from God, Indeed, it is natural to apprehend a Natural love in God (which Arminians call Antecedent love) ſtrongly inclining him to the ſalvation of all: which deſtroys Freegrace, and is as unſuitable to the nature of God, as the Jewiſh Fables of Gods afflicting himſelf in a ſecret place for the burning of the Temple, and for their Captivity: And that for theſe he ſmites his breaſt, and pours two tears into the Ocean every day; ſo the Heathens made Jupiter to lament the Deſtinies which he could not mend; and the Alcoran makes God wiſh well to Mahomet, but cannot free him from death.

But to conclude this; Gods diſcriminating love is plain from this firſt promiſe: there's the ſeed of the Woman, and the ſeed of the Serpent. The Meſſiah is not promiſed to all: Chriſt the ſeed of the Woman, is not promiſed to the ſeed of the Serpent, nor ſuffers for that ſeed; Jeſus Chriſt broke the Serpents head, and deſtroyed Satan as a publick perſon for the whole elect Seed, but not in the room and ſtead of the ſeed of the Serpent: yea, you ſee that in the very firſt promiſe of Chriſt, there are ſome excluded, viz. all the Reprobate, called the Serpents ſeed: their enmity is foretold as ſoon as Chriſt is promiſed, and their ruin is foretold as ſoon as the ſalvation of the elect Seed; and indeed if we obſerve the words, and conſider the Context, they are as much threatning to the one, as they are a promiſe to the other.

p. 204The Text affords great variety of weighty matter: I ſhall only touch upon it, and give ſome truths from the words. We ſee that there is an eſtabliſhed enmity, and irreconcilable feud between Satan and his followers on the one ſide, and Chriſt and his followers on the other: Satan gets power to vex and trouble the Church of God, and to leave ſome marks of his malice upon them, both in their inward and outward condition; but Chriſt with his followers ſhall at length utterly overthrow and cruſh him. And O, what a ſweet Scripture is this, and how much to be ſtudied! here's the Marrow of the Old and New Teſtament, and the firſt out-breaking of Gods Eternal Council, and glorious Contrivance about fallen Man!

Obſerv. 1. That God did not leave all Mankind to periſh in their Apoſtacy from him and in their contracted friendſhip with Satan — The ſalvation of Sinners was now as near to an Impoſſibility as could be; Satan knew the threatning, and concluded, That if he could entice man to ſin, he had ruin'd and involved him in as remedileſs Wrath, as himſelf was under: he knew man could not, and ſuppoſed God would not interpoſe; or if he would, he could not die, nor ſuffer; therefore Chriſt muſt be Man and God both, that he may ſuffer and triumph alſo. Satan was at his firſt fall curſed; he is again for his acceſſion to mans ſin curſed, and the Beaſt that was but the Inſtrument, is curſed, ver. 14, The earth is curſed for his ſake; ver. 17, yet himſelf is not curſed. And here appears the kindneſs and love of God our Saviour; (he will not have us looking only p. 205to the kindneſs of Chriſt our Saviour, but chiefly to the Fountain-love of God), Tit. 3.3, 4, 5. Here is opened up the Sealed-fountain of his heart, which no ſin could dry up: Man is now wholly at Free-graces courteſie, and yet unmeet for mercy: but Mercy unasked, and no doubt unexpected, ſteps out, when they had no Confidence to ask it. It was in contemplation of this promiſed ſeed, that they were fot a moment reprieved, that the ſentence of Death did not immediately after they had ſinned, take place, and this was all they had to quiet their fearful Conſciences with. The womans ſeed dieth (which upon the account of the lowneſs of his Humane nature, and his overcoming of Death, is called but the bruiſing of his heel) and bruiſeth the Serpents head, which carries in it the deſtruction of Death, for thereby he deſtroyed him that had the power of death; ſee Heb. 2.14.

Obſerv. 2. That albeit this be not a perſonal ſatisfaction made by the guilty man, yet it is a legal ſatisfaction according to Gods own Law — By which the near kinſman was to redeem the laſt Inheritance: he is our near kinſman, Job 19.25. Heb. My kinſmen, the ſeed of the woman. God did not alter the firſt Covenant or Law, nor the Sanction of it, for Unbelievers are yet under it, John 13.36. Some ſay, there was here a Relaxation of the Law in the Tranſlation of the puniſhment to another: Indeed, all poſitive Laws are relaxable, and the admitting of this, infers no change in God: for he can abrogate Laws, which is more (as he has done the Ceremonial), ſuppoſing he had not declared he would not do it, p. 206and this without any change in himſelf. Some ſay, that in reference to the Elect, the Obligation to death firſt and ſecond, was declared null by the Promiſe in the Text; but neither is this true: for before they are in Chriſt, they are obnoxious to it, Epheſ. 2.3. Some chuſe rather to call it a Declaration of the meaning of the threatning, which in Gods intention and purpoſe was purely legal, viz. in reſpect of the Reprobate, that they ſhould actually and eventually die the firſt and ſecond death, except that God intended in many to ſuſpend the preſent execution of it, and that upon Chriſts account alſo, and that it was in reſpect of the Elect partly Evangelick, In the day thou eatest, thou or thy Kinſman; or, thou and all thy Children, ſhall die the firſt and ſecond death; or elſe I muſt ſubſtitute one in thy room. It's true, Adam was not to believe this exception, till it was revealed; nor was he bound to believe that God would not provide a Remedy; he was not obliged to deſpair between his fall and the promiſe in the Text, but to believe that God was able to ſave him, and to rely upon that according to the law of Nature; for the Threatning did only ſhew what God might juſtly do, not what he abſolutely would do; ſo Adam was not abſolutely to believe that he ſhould die, nor yet that he ſhould not die, as the Serpent would have perſwaded him, Gen. 3. If any ſay, May not Sinners hope that all his Threatnings againſt them, in reference to this life, and that which is to come, may admit of Tacit Conditions? I anſwer, Goſpel-Threatnings are not only declarative of what ſin deſerves, but alſo of what ſhall p. 207be the event: they are not ſimple Threatnings, but certain predictions; or they are ſuch Threatnings as are confirmed by an Oath, and ſo declared to be irrevocable: and this may alſo obviate a doubt which ſome may have about the Promiſes; Why may not the Lord relax them, or have ſome ſecret Condition (that I know not of) in his Promiſes, as he had in this firſt Threatning? for in the Promiſes, we have all the evidences that can be of the certainty of them as to the event. And indeed, there's a great odds between Promiſes and Threatnings in this reſpect, that Promiſes give to the party a right to the thing promiſed, and he cannot be looſed without the parties conſent; a meer Threatning does only declare the deſert of ſin in the perſon ſinning: yet when confirmed by an Oath, as Heb. 4.3, or Heb. 3.11, 18, And to whom ſware he, that they ſhould not enter into his Reſt, but to them that believe not? or, has any other Declaration of Gods purpoſe annexed to it as irrevocable as his Promiſes. We might hence draw many uſeful inferences.

Hence, what ſupport to our Faith! and what anſwer to make to the Law! our kinſman was bruiſed, &c. We may learn with what boldneſs all the ſeed of the woman may now come to Chriſt, as being ſome way in kin to Chriſt; he was the Churches comfort in all their ſtraits of old, in caſe of ſin, as in the Text: and in caſe of outward diſtreſs, the renewing of the Promiſes was the great encouragement that God would not deſtroy them, Iſa. 7.14. Mic. 5.5. and ſtill it is ſo to us. Now his Divine Nature is the great ſupport to our faith and comfort; yet his being of our fleſh, is a p. 208great inducement to come to him, and a help to our faith and comfort. Without his Divinity, it will be comfortleſs; but as united to his Godhead, its a rich Mine. May we ſuppoſe you had a Brother in any Court, that were in as much favour with the King, as he is with God, and whom you could acquaint with your caſe, as eaſily as you can do to him, would you not be often at Court, and would you not come more freely; at leaſt be often ſending thither? Are the promiſes far off to you? Is pardon, grace, peace, healing, righteouſneſs or ſtrength, far off from you? Why are they ſtrange to you? Why are you ſtrange to Chriſt? Will he hide himſelf from his own fleſh? Rich and poor are equally near to him. May not this help our weakneſs in coming to God? Of old few Sea-faring men ventured on the Ocean, but coaſted along the ſhoar for want of skill: the Godhead is a boundleſs Ocean, you dare not venture on it: here's a ſafe and eaſie ſhore, by which you may come at God without being ſwallowed up. And learn hence to plead your part in him; plead this relation to him, till you get a nearer, as the people plead a general relation to God, Iſa. 64.7, 8. David took it well of the men of Judah, but Chriſt will take it better: he will not ſcorn thee, as ſome do their poor kindred.

It was one great end he had in his aſſuming our nature, that he might be a merciful High-Prieſt: the Angels would have made greater High-Prieſts, but they would not have had ſuch bowels as one man has to another, Heb. 5.1, 2. Every High-prieſt taken from among men, is ordained p. 209for men: who can have compaſſion, &c. So Heb. 2.16, 17. (and now he cannot more ceaſe to be merciful, than he can ceaſe to be man, or diſſolve the union of his Natures which ſhall never be); in the Greek it is foreign, that he might be made merciful. The expreſſions of his compaſſion there uſed, cannot be meerly metaphorical, as often ſuch words are, when attributed to God under the old Teſtament: for the words import ſuch mercy, or rather being merciful, in ſuch a way, as being God alone, could not have been. Indeed God cannot be made more merciful by taking on our nature: But thus he became merciful in a new way, and in a manner more comfortable to us, even as man. Nothing can be added to the greatneſs of Gods mercy; and there's no mercy in the humane nature, but what it had from the Divine; and had he not had the mercy of the God-head to inlarge his compaſſion to ſinners, his mercy could never have held out: But the aſſumption of the ſeed of the woman, adds a kindlineſs and naturalneſs (as one ſays) to his mercy to us: ſo that what is metaphorically ſpoke of, is liberally true of the Mediator. And though now in heaven he has no afflicting paſſions, nor what imports infirmity and frailty, as he had on the earth; yet for the ſubſtance they are the ſame, and inſtead of that afflicting frailty that was in them, there's now a greater largeneſs and livelineſs of affection, which does as effectually prompt him to relieve us. Sure our High-prieſt laid not aſide his love pity and compaſſion, when be entered within the holy-place. You will ſay, That though he was the ſeed of the woman, yet p. 210not having experience of ſin as I have, What can his humane nature further his compaſſion to me? Anſw. 1. What makes a gracious ſoul pity them that are fallen, but it's Conformity to Chriſt? Gal. 6.1. 2. He felt the guilt of more ſin, and in a livelier manner than ever thou didſt; he knows what deſertion for ſin is, what a wounded heart is, and what the bitterneſs of ſin is. And, 3. He was grieved for the ſin of others, and ſo knows how to compaſſionate thoſe who are grieved for ſin in themſelves. And finally, why may we not ſay, That as when he healed the ſick, he uſed to take their ſickneſs as it were upon himſelf, Matt. 8.16, 17. and ſome way to afflict himſelf, Joh. 11.38. by ſympathy, though he was never ſick? ſo being to ſatisfie for the elects ſin; when he ſaw any of them ſin, he might be ſaid to be affected with it, as if it had been his own; ſome think this the meaning of that obſcure place, Matt. 8.16, 17. Let none ſay, What is all this to me? Chriſt is not promiſed to the Serpents ſeed; and what know I but I am one of theſe, I find ſuch enmity to God and Chriſt? and thus I obviated the laſt occaſion. Only now, 1. You may be among the other ſeed, for ought you know, as well as they, and a may-be is much in this caſe. 2. They are not all the ſerpents ſeed, who have of the ſerpents ſeed in them. 3. Is thy enmity thy burthen? Art thou willing to lay it down, and to come over to Chriſts ſide?

3. Obſ. That the recovery of lapſed man is Originally and ſolely from God; I will put, &c. Adam did not propoſe, nor deviſe this, but was flying and hiding, when this news overtakes him. p. 211Man he was not called to counſel, Iſa. 40.30. Nor was ſo much as in ſpeaking-terms with God; there's neither Merit, nor Motive, nor Impulſive cauſe in man; his miſery could be no cauſe, for the fallen Angels were no leſs miſerable: and indeed this is a plot worthy of infinite wiſdom, as well as mercy, and which the quickeſt finite underſtandings were ſo far from being able to find out, that when revealed, they cannot comprehend it, 1 Pet. 12, but are yet at School, and Learning it: and indeed it had been blaſphemy for Men or Angels to have ſpoke it, before it was revealed. Jerome makes Iſa. 63.1, 2. to be the words of wondering Angels. And no doubt the words of the Text made the Devils amazed.

The plot it ſelf, the deſignation of Chriſt for this buſineſs, the manner of carrying it on, the ſtability of this promiſe, the choice of the ſeed to whom it's made, was ſolely of him and he himſelf revealed it: Adam was not thinking of it when it was firſt mentioned. God will needs carry the firſt news of it himſelf; had he ſent Angels, guilty conſciences might likely have miſdoubted them. It's true, he ſends news of this to us by men gifted of purpoſe for ſuch tydings: But till he himſelf reveal this myſtery to our hearts, it is not underſtood nor revealed, Matt. 13.11. & 11.25. And finally, it is his proper work to break the ſinners friendſhip with Satan, and to reconcile them to himſelf: and all that's here promiſed is the effect of his grace.

Ʋſe. See your ſelf ſcored off from all ſharing p. 212in the glory of your own Salvation. Grace, appears in the whole contrivance, and in the Application of it: you may read fallen Adams caſe, and your own too, Ezek. 16.3, 4, 5, 6. It's true, that is ſpoke with reſpect to Abraham, and his Idolatrous extract; but is applicable to every Nation, and to every particular perſon; does that promiſe in the Text reach you? know, you were in no better, if not a worſe caſe than Adam, when it took hold of you. Therefore, 1. Own him in the whole buſineſs of your Salvation, from firſt to laſt, in the revealing of it in the Branches and Contents of it, and in bringing you to cloſe with it, and making you to cleave to it; in breaking your friendſhip with Satan, and bringing you over to his own ſide. 2. You that are yet on Satans ſide, and are beginning to weary; Imploy him to bring you over to his party: imploy himſelf to reveal this myſtery to you contained in this great promiſe, Matt. 13.11. To reveal Chriſt in you, and to reſcue you effectually from Satan; to engage you in this warfare, and to make you ſucceſsful in it.

But more particularly: Let us conſider this enmity, and war, and the event of it, and that with reſpect to ones inward condition. 2. Or with reſpect to ſin and holineſs, with reſpect to your outward. For the 1ſt, Satan has ſpued ſin, his ſeed, into our firſt Parents, and they have tranſmitted it to all their poſterity. Now thoſe who are begot again by Jeſus Chriſt, they have his ſeed in them: Grace, or the Divine Nature is called the ſeed of God, 1 Joh. 3.9. Not excluſively of Chriſt, this is that which makes us like Chriſt; and to repreſent him as a Child does p. 213the Parent; hence called, Chriſt formed in us; even as ſin makes one reſemble Satan, 1 Joh. 3.8, and may be called Satans ſeed: ſome ſpeak ignorantly, as if there were the material ſeed of the Devil in men; which may be they fetch from the Turks Alcoran, which ſays, that there's a drop of black blood in the middle of every ones heart, which they call the ſeed of the Devil; and which they ſay, the Angels having opened up Mahomet when a child, waſhed out of him. Nor is their notion much unlike that of the Carteſians, about their glandula pinealis in Cerebro, from the motion whereof proceeds all inordinate deſires. But, 2. The godly have a party without to conflict with: from the whole obſerve, 1. Some thing ſuppoſed, viz. that ſin having entred the world, all men are on Satans ſeed, and in enmity with God, till this promiſe take effect on them. 2. That Satans intereſt is not at once deſtroyed, nor are the elect at once perfectly ſaved: Satan has a party ſtill in the world; yea, he hath ſome part in every man here. None can ſay as Chriſt, Joh. 14.30, The Prince of this world cometh, and hath nothing in me; he is at perfect variance with Satan; Satan could get nothing in him to faſten his temptations upon; he has ſome party and ſome footing in the godly man, his ſeed is not at once purged out, but is ſtill ſtirring and conflicting, and counteracting Chriſt and his intereſt in the ſoul. It's ſo ordered by the holy Majeſty of God: Satan begot this enmity, and God in his holy providence ſuffers it to remain in part. Now for the 1ſt, It is ſuppoſed that there's nothing in men, but enmity to Chriſt, and a heart p. 214working againſt him. There was nothing elſe in Adam when this promiſe began to take effect on him; and there's nothing elſe now in ſinners when it begins to be fulfilled on them; this is the nature of ſin, and the beſt notion we can have of it, enmity to God, and to Chriſt, and to his Image; It's contrary to him; It's an enemy to his being, and makes the ſinner wiſh God were not, Pſal. 14.1. And it's pleaſing to him to think, May be there is none: this enmity in the abſtract is in every natural mans mind, Rom. 8.7, much more in the heart and affections; and all the members of the body are imployed as weapons to fight againſt him. Men hate him not indeed, as Creator or Preſerver, &c. but as Holy and Righteous, as a Lawgiver and Judg; and this is for no wrong on his part, but they have wronged him, and would be rid of him: this was manifeſt in Adam. And O that this notion of ſin were more fixed in our hearts: it muſt be in every true penitent. In Hell there's no repentance, becauſe there's nothing but enmity to God there: in heaven there's none, becauſe there's nothing but Amity: here there is ſomething of both in the godly; indeed in the natural man there's only enmity. Now, Rom. 6.12, 13, 14. Lev. 26.40, 41, the penitent bewails that he has walked contrary to God: there's nothing at all that befriends God in the natural man; he is wholly for Satan; there's no ſpark of pure light within, for the mind and Conſcience are engaged againſt God, and conſpire with Satan, the foundation of whoſe Kingdom is laid in darkneſs: may be the natural man trembles at a ſight of the Devil, as being p. 215in a ſort a creature of another world, and being repreſented as an enemy to Mankind. But is it not apparent how much ſinners conſpire with him, in his enmity and contrariety to God; ſome there be that Covenant with him, ſome expreſly, ſome virtually; in many places of the world he is familiarly convers'd with; yea, and worſhipped; and did not evil ſpirits frequently and familiarly haunt houſes in times of Popery, and ſeem'd to do good offices unto them; and were called by the vulgar, Faries, Brownyes, by ſome Familiars, good Neighbours? and how well affected many are yet to Satan, appears by their application to him, or his inſtruments, in caſe of loſt or ſtoln goods, or the like doubtful caſes: But what a ſecret power and intereſt has he with thouſands where he is not ſo diſcreetly owned? how many do merrily dance when he pipes to them? how many willing, loving ſlaves has he? his power with them is manifeſt, by their acting ſuch prodigious wickedneſs ſometimes, at which even corrupt humane nature in others is made to tremble. Others he deals more gently with, and puts them not on ſuch hard ſervice; they are at peace with him, and for a while he keeps peace with them; they trouble not him, and he troubles not them: he has a claim to them, partly by his own requeſt, partly by their own conſent, one way or other, and partly by the Lords holy and righteous giving them up to him, as a juſt puniſhent of mans firſt breaking with him, taking himſelf to Satan. And not only has he a claim to them, but he has poſſeſſion of all out of Chriſt (and one would think that this p. 216were enough to waken ſinners): may be ſome of them at ſome times take up ſome diſlike of their ſtate; but, yet are eaſily reconciled to it again; or make ſome little breach, or fall at ſome odds with the Prince of this world, but ſoon reconcile themſelves again.

Now when this promiſe comes to take effect on any ſoul, the Lord comes and caſts out Satan, and he ſeizes on the ſoul: this is called his apprehending it, Phil. 3.12. Satan is loth to loſe the ſinner. But Jeſus Chriſt, that is ſtronger than he, caſts him out, and he muſt bring down and demoliſh ſtrong holds ere this be done, 2 Cor. 10.4, 5, 6. and put forth that power whereby he is able to ſubdue all things to himſelf: Satan pulls, and Chriſts draws, and the Father draws: Satan and the ſinner joyn all their ſtrength together: he does with ſinners, as the Turks do with their Galley-ſlaves, that make them ſerve againſt their friends, and ſuch as would ſet them free: Only here's the difference, theſe do it by conſtraint, but ſinners do heartily joyn iſſue with Satan, and reſiſt Chriſt, as if he were about to hurt them. Now at length Satan is caſt out, and the ſinner yields, 2 Chron. 30.8. Rom. 6.12, 13. Both places allude to ſuch as are beſieged or aſſaulted: hence Converſion is called a turning from Satan unto God, Act. 26.21. Coloſ. 1.14. 2 Tim. 2.25, 26. See the manner of Chriſts Conquering fouls, Luk. 11.21. Matt. 12.29. 1. He binds the ſtrong man, puts ſome reſtraint on Satan; he takes away the power he had to lead the man Captive, does as it were cancel his Commiſſion: Satan cannot come and go as he did; he was wont p. 217to come as a man to his own houſe: Now he comes as a thief or a robber; he cannot ſet ſuch a luſt on fire, nor blow up ſuch a Corruption, nor ſend on ſuch an Errand, nor employ the mans Eye, or Ear, or Tongue, or Hand, or Foot as he did, he muſt have Chriſts leave. Now, 2. He ſpoils Satan of his goods: the members of the body, and the faculties of the Soul, Satan made a purchaſe of them in Paradiſe; there they were marred and ſpoiled, and unfitted for Gods uſe, and fit only for Satans: Firſt, Chriſt recovers them to the right owner; he firſt makes them meet for him, and then reſtores them to him; he retrieves the Mind from ignorance, errour, and diabolick light: ſets the Will at liberty from luſts, breaks the refractorineſs of it, and makes it ſweetly yield in the day of his power, Pſalm 110.3: and ſo all within and without, are now yielded as weapons of righteouſneſs unto holineſs. 3. He takes away his Armour, that wherein Satan truſted: Satan, though he had ſecured his intereſt in the Soul by cuſtomary ſinning, which had ſtrengthned the habit of ſin, and hardned the heart in it, and made the man bold in ſin; Chriſt comes as a Prince, and makes the man tremble: he gives repentance, and breaks the ſtone in the heart. May be, 2. Satan had corrupted mans judgment, and fortified his intereſt with carnal reaſon; when the true light comes, the man ſees himſelf a fool; Or, may be, 3. He has ſtrongly engaged the affections in ſin, and truſted to that: Chriſt diſintangles them. Or, may be, 4. He had fitted them with ſuitable temptations: for, as there is a malignant influence and energy in all Satans temptations, ſo p. 218he uſes to chuſe out ſuitable temptations, from pleaſure perhaps, riches or honour; Chriſt imbitters theſe, and debaſes them; they loſe their operation. And now having deſtroyed the power of ſin, he deſtroys Satans reign in the Soul: for all the title Satan has to Sinners, is by means of ſin, which is his feed.

Chriſt had done all this meritoriouſly upon the Croſs, as a publick perſon in the Elects ſtead, according to the promiſe in the Text: there he judged and caſt out Satan, John 12.31. He was formerly judged and caſt out of Heaven; but becoming head of ſinful men, he is again judged and dethroned by Jeſus Chriſt; ſee this at length, Col. 2.13, 14, 15, He ſpoiled principalities and powers (in Greek, ſtript them): Hence Iſa. 53.68, He ſhall divide the ſpoil: he made a ſhew of them openly (an alluſion unto Conquerors, who for a Trophy uſe to hang up the Armour and Enſigns of their conquered Enemies: ſo that Satan was out-witted in putting Judas on betraying, and the Jews on crucifying him, triumphing over them in it: he led Captivity captive: and as Conquerors uſed to bind their Captives to their Chariots, and lead them in Triumph; ſo did he on the Croſs: and by virtue of this Conqueſt, the Elect are preſerved and kept alive, and alſo kept from ſinning irremedileſly, or unto death, before their Converſion; and in due time are actually reſcued from Satan, and ſet againſt him.

Now we come to the ſecond thing obſervable, viz. That this enmity to God, is not all removed at once: Satans head is not bruiſed at firſt, either in his perſon or in his ſeed: he that has p. 219decreed the enmity between the godly and the wicked, hath alſo decreed the enmity between Grace and ſin; what is of Chriſt, and what is of Satan, in the ſame Soul; there's ſomething in the man who is in Chriſt, whereby Satan has acceſs to trouble and moleſt the Soul: he makes the poor Believer go halting, and makes all his ſpiritual motions uneaſie and ungrateful; were it not for this, had not Satan ſome part within us, we might laugh at his aſſaults: and were it not for this, the World could not defile us, 1 John 1.15. It's true, Satan invaded man, and prevailed, when he had no part within him: but he has now further advantages againſt us; we cannot hold him out, though we would, as man might then have done; he has ſome within to open the gates to him; he has a party ſtill in Arms for him within us, a whole body of ſin that has many members, and theſe all under the law of ſin, and ſtir when ever Satan will, Rom. 7.23, 24: And O how fierce are the aſſaults of this body of ſin? It made Peter ſwear againſt Chriſt; It made Aſa rage againſt the Prophet; It made fierce diſſention between Paul and Barnabas: and there's no reconciling this enmity, Rom. 8.2, 7; it will not, and cannot be ſufficient, &c. The old man may be ſlain and mortified, but will never yield.

Obſerv. 3. That all who ſide with Chriſt, muſt reſolve to maintain enmity and war againſt Satan, and that party that Satan has in them. From the day that one is born again, there's a war begun; there's two parties in the man: and there's nothing the one does, but the other oppoſes; ſo that neither good nor evil can be done p. 220with full conſent, or with the whole Soul: If Satans ſide carry it, Chriſts party diſſents, and proteſts, and bears witneſs againſt it. If any good be ſet about, the old man ſhall either make the work to ceaſe, or elſe ſome way marr it. Satan ſhall have his ſoul fingers on every Duty: all who lay claim to Chriſt, are bound to maintain this war, and hold up this enmity, and think it a mercy, that God will let you call the better part in you, you your ſelf; and the worſt part, but your fleſh, Rom. 7.25. So then with the mind I my ſelf ſerve the law of God, but with the fleſh the law of ſin.

Obſ. 4. That Satan and indwelling ſin are limited and bounded; the guilt of ſin ſhall not outlaw the Believer: if the Serpent ſting you, yet your wound ſhall not be deadly. Satan may leave his marks upon you: and indeed, were it not for him who was lifted up after the manner of the brazen Serpent, every bite of this Serpent were mortal: this remaining inward enmity will be working, and Satan will be ſneaking about your heels, and ſeeking to intangle your affections (which are as the feet of the Soul): but he can come no higher than your heel; he may darken your light indeed, but it's by corrupting your affections; and when he has done all, he cannot extinguiſh Divine Light. Indwelling ſin may raiſe Sedition, and cauſe much oppoſition and diſturbance to Chriſts Kingdom within, but it ſhall not be able to diſſolve his Government.

Obſ. 5. That all who ſide with Chriſt, and maintain this enmity againſt Satan and his ſeed, p. 221ſhall in the event be victorious; Chriſt in them ſhall bruiſe Satans head: for we muſt not think to hold our own, much leſs to overcome without him. Now concerning this Victory: 1. See that it's no fancy to think that the weakeſt follower of Chriſt that's often foiled, yet ſhall conquer Satan through Chriſt; you ſhall not die of your wounds: you may truſt to this firſt Goſpel-promiſe, that to this day has never failed. 2. That when Satan is doing you moſt harm, and getting moſt advantage againſt you, he is neareſt his overthrow: when he is bruiſing your heel, he hazards the cruſhing of his head; this is Chriſts fitteſt way to deſtroy him: thus he makes Temptations work for good, yea, and defeats Satan; he makes them ſtrong by their falls: this is a part of the Myſterie of Chriſt, yet is an eſtabliſhed and experienced Truth; he would never let Satan touch your heel, but that thereby he might to the greater glory of his Wiſdom and Grace bruiſe his head. 3. Though this be a certain Truth that he will bruiſe Satan, yet has he not told us when, nor what way he will do it; may be not now, nor a month, nor a year hence: may be neither this way, nor any you can think of: It's enough for us to know that it is decreed, and that Gods faithfulneſs is in pledg for it. The day is coming that you ſhall be Victors: and the Apoſtle tells us, It ſhall ſhortly be, Rom. 16.20.

Ʋſe 1. You that are out of Chriſt, ſee your miſery: you are on Satans ſide, are ſlaves to him, under chains, curſe, ſervant of ſervants; he has a p. 222Throne in you: he fills your heart, as Ananias; he entices to your ruin, as Achab, his will you do; you eat, and drink, and ſleep, and work for him: who ſhuts your eyes againſt Goſpel-light, But he? 2 Cor. 4.4. Who oppoſes and repels our pleading for Chriſt? who furniſhes you with cavils againſt Chriſt, but he? they are certainly brutiſh that engage in the ſervice of Tyrants, and that kill others, and daily oppoſe their own lives to promote the ambition of others; or may be for their bread, or a name among ſuch fools as themſelves: how much more thoſe who to gratifie Satan, war againſt their own ſouls? Oh, is it nothing to you to be under the malignant influence of Satan: he has ſome brutiſh pleaſures to entice you, but they are only pleaſant poiſons.

Ʋſe 2. Hereby prove your ſelves; you are either fighting on Chriſts ſide, or againſt him; you cannot be at peace with Satan and Chriſt alſo: What know you of the Conflict between the fleſh and the Spirit? Are you chearful actors in ſin? or are you ſufferers by it, Rom. 7, beyond what you ever found in any other thing? Or, is there any proteſtation entred in Chriſts behalf, or in behalf of the ſpiritual Law of God? Is the heel or your head bruiſed by Satan? No doubt you find ſomething within you ready to join with what comes from Satan; but do you alſo find any thing within that's ready to comply with what comes from Chriſt, that falls in with Truth and Duties, with the motions and aſſiſtances of his Spirit? Finally, his ſeed and ſervants you are, whoſe work you do, Rom. 6.16, 17. Rom. 8.13.

p. 223Ʋſe 3. You that are in Chriſt, think not to be free of Satans enmity: I ſpeak not now of Enemies without, but look that he fire not the houſe within; expect an inteſtine War; you have boſom, reſtleſs Enemies; Satan can muſter many corruptions within: Atheiſm, Pride, Worldlineſs, Senſuality, Unbelief: theſe all ſtand for Satan, and you are in more hazard of them, than all Enemies you have without you, 1 Pet. 4.14. Then be not ſecure: this had almoſt undone Peter; keep watch and ward, eſpecially when you know that the Enemy is within you, and examine all that come and go to and from thy heart, for it's time of War: (There be ſome who at their Converſion are zealous and vigorous in their conflicts with indwelling ſin, who are much in Prayers and ſtrong cryes, &c. but ſoon abate; and why? not becauſe Satan and ſin are quite defeated and expelled, but becauſe they are weary to keep up a continual conflict with themſelves, and therefore at leaſt make a ceſſation of Arms: Satan lets them alone, and they let him alone: they go on ſmoothly in Duties, they find no comfort in them, yet find no trouble: ſin in the heart prevails, yet is not grievous, becauſe not oppoſed, ſo that there needs a new Converſion and a new Conqueſt (ſuch as we have ſpoke of), Matth. 12.29.

4. Hence we ſee how poor weak Creatures come to be victorious, Rom. 8.36, through him, &c. Were it not for Chriſt, he that overcame Adam in innocency, would eaſily defeat us. It's not for want of Adverſaries that ſome get to Heaven, and p. 224not others; it's not for want of Temptations: the Angels had not theſe, yet fell; and ſome now have them; and yet periſh not by them. It's not for want of ſin within: Satan had no part in Adam, yet overcame him; he has a part in the Believer, yet cannot overcome him. It's not from our willing, or working, or vigorous warring with ſin that we overcome, but it's through him who is the ſeed of the woman: yet not as ſuch, or conſidered meerly as a man; ſtrength of inherent Grace ſecured not Paul, the aged and experienced Soldier of Chriſt, Rom. 7.24.25. 2 Cor. 12. Chriſt is Captain of the Lords Hoſt: Angels could not keep themſelves: were it not for Chriſt, we ſhould ſoon be as fiſhes in an ill net. We ſee what a ſmall matter made Aſa rage, Jonas fret to death almoſt, Peter deny Chriſt, and curſe.

5. You that are on Chriſts ſide: be encouraged, he has already condemned ſin, and undone the condemning-power of it; and if you be his, it is dying in you: indeed he inflicts a lingring death on it, Gal. 5.24. Where it reigns, it kills, therefore he breaks his power at firſt ſtroke: which makes young Converts ſo tender, and ſo ſevere to it in themſelves and others: if at any time it make head, he knocks it down again, yet not wholly; for he manifeſts the ſufficiency of his Grace now more in keeping up the conflict, than in conquering: And you have more cauſe to fear the ſins you are at league with, than thoſe you war with. It's true, the beſt ſide is ſometimes worſted; but it's ſo ordered, that the ſucceſs Satan gets, tends to his overthrow, and the Believers Conqueſt, Rom. 8.36; for Chriſt will p. 225not loſe his own in the Believer, he never loſes poſſeſſion, Rom. 7.18, 19. He ſins, yet conſents not: and in time Chriſt turns the Battel, and by little and little carries on a compleat Victory.

Is not this good news to you that are in Chriſt? Sin may vex you like the Midianites, but it ſhall not be your ruin; he has not exempted you from trouble for ſin, nor from war with it: and may be, when one head is cut off, as with Hydra, another ſtarts up: yet it ſhall not outlaw you, nor ſeparate from Chriſt, nor be gainer in the War, though it may in ſome Battel. What hinders then your joy? is it becauſe you ſee not your ſins lying dead (as the Iſaelites ſaw the Egyptians? for God has promiſed to caſt them into the bottom of the Sea, alluding to this, in the Red-ſea of Chriſts blood) and are afraid that one time or other they will undo you? but it ſhall as ſoon fetch Chriſt out of Heaven, as keep any of his ſeed out of it; and ſhall as ſoon bring Chriſt to the Croſs again, as ſend any of them to Hell. It's true, If you live after the fleſh, you ſhall die, Rom. 8.13. But it's true alſo, that the Believer cannot live in it; for how can we that are dead to ſin, live in it? Rom. 6.2.

Now, may be ſome will ſay, It's indeed good news, that God has promiſed a Deliverer; that in the Volume, or in the Head, Beginning (for ſo the word ſignifies) of the book it is written of him, Pſalm 40.7: (which ſome think relates to that firſt Promiſe). And it's good to hear that Chriſt ſhall ſubdue and defeat Satan and ſin: But what is that to me? how ſhall the unworthy apply p. 226this Promiſe? Now to obviate exceptions of this nature, there are ſeveral things conſiderable in the firſt circumſtances of the Promiſe, which may meet with your caſe: 1. The Promiſe was made to as ſinful Creatures as ever were any; To Adam and Evah, who ſinned againſt the greateſt Light, the greateſt Obligations and Favours, againſt the faireſt warning; who ſinned moſt heinouſly againſt firſt and ſecond Table; who ſinned with a deſign to dethrone God, and make themſelves like to him, to the overthrow and ruin of their poſterity: and all this by the motion of Gods greateſt Enemy, and that in the appearance of a creeping beaſt, which bid eat that which God had forbidden; a ſin which all mankind may be aſhamed of; yet notwithſtanding all this, they have this promiſe made by the Lords own mouth to them. 2. It was made when no means were eſſayed, in order to the obtaining of it; it never came in their heart to cry for mercy; but when they were running away, then did theſe good tidings overtake them: then thou who art begging for mercy, may hope for it. If you ſay, you are not uſing means for it: I would not encourage the neglect of them; yet would not lay too much ſtreſs upon them: they did not reject the Promiſe upon ſuch an account: it's but a temptation to think thou cannot make uſe of this Promiſe; art thou content of all the parts of it, to war with Satan and Sin, as well as to have a Redeemer to fight and conquer for thee? If thou like Chriſt, and be ſatisfied to be on his ſide, certainly it will belong to thee: thou muſt be of one of thoſe two ſides. Now, which like you p. 227beſt? 2. This promiſe is made, as to great Sinners, ſo to ſuch as were as little ſenſible of ſin as could be: there was no kindly ſenſe nor heart-breaking for it: they hid themſelves for fear and ſhame: yet when arraigned and accuſed for ſin, they will not take with it; Adam turns it partly over on God, and partly on his Wife: ſhe turns it over on the Serpent; were they like to have ſuch a promiſe made to them? then let no poor Soul be diſcouraged for little ſenſe of ſin; ſeek it, but be not troubled about the meaſure of it; we muſt preach Chriſt and Free grace to all: may be, a Goſpel-poomiſe will work that ſenſe of ſin, which otherwiſe thou cannot get. To conclude then, If you have need of this Promiſe, take it; but be ſure you take it all together, that you ſide with Chriſt, and war againſt Satan, and know, that the words have alſo the force of a Command, and that to the whole Church, to all that hear the Promiſe; for ſo the expreſſion imports, Exod. 20.3, 4, 5.

Now let us in the next place ſpeak to the words, as they relate to mans outward ſtate; and concerning this, let us lay down ſome Doctrinal Truths from them:

1. That there is a decreed and ſtated Enmity between Satan and his followers on the one ſide, and Chriſt and his followers on the other: Now, 1. For the parties; Satan he is the head of thoſe that oppoſe Chriſt and his Ided, he is always ſpoke of as the party, Rev. 12.7, who the Dragon is, ſee ver. 9. Rev. 12.13, The Dragon perſecuted the woman, &c. So ver. 17; Others do but war under him: they derive their malignity and enmity from him, and have as it were their Commiſſion p. 228from him, Rev. 13.2, The Dragon gave his power, his ſeat, and authority unto the Beaſt: that is, to Antichriſt; Satan had his ſeat there before, and the idolatrous Heathen perſecuting Emperors were his great Vaſſals and Deputies. Now thoſe failing him; he gives his power to the Pope, and he becomes the Devils great Lieutenant. Inferior perſecuting Princes and Prelates are either Antichriſts underlings, or they have their power from Satan the ſame way that Antichriſt has. If you ſay, Are not all powers of God, Rom. 13.1? And what power has Satan to give? I anſwer. No doubt the Antichriſtian powers is from God as a puniſhment to the World, 2 Theſſ. 2.10: yet it is from Satan. If we conſider the nature of it, the very Office it ſelf of Popes and Prelates being contrary to the word of God, or the things wherein he arrogateth power. And alſo, if we conſider the way of his coming by it, and his blaſphemous and tyrannical manner in exerciſing it, of all which Satan is the Author, as he is of all the exorbitances of every Government that are to the prejudice of the godly; hence, as the worſhippers of Antichriſt are ſaid to worſhip the Dragon, who gave power unto the Beaſt, Rev. 13.4: ſo the allowers and admirers of any wicked Conſtitution in Church or State, or any power that is levelled againſt Chriſt and his feed, do in ſo far own Satan the God of this World; and in ſo far declare themſelves to be on his ſide, and joyn iſſue with him.

If any object, the horror and hatred men have naturally at the Devil, how then came they to p. 229be on his ſide? I Anſwer, Whatever hatred natural men have to the Devil, and horror they conceive at his appearance, as a Creature of another Order, and as a powerful Spirit, repreſented alſo as malicious and envious at the good of mankind; yet it's clear, that they conſpire in their enmity to God, and Chriſt, and his ſeed: There's a fundamental friendſhip with him, even when they are bleſſing themſelves from him, and ſpeaking againſt him, even as there is a radical enmity in Sinners to God; though Cuſtom or Education has taught them to ſpeak well of him. Satan is the god of this World; and though he be a Tyrant, and keep Sinners in bondage, and ruleth them at his pleaſure, yet ſometimes he perſonates a ſervant to them: and ordinarily employs them in ſuch work as is ſuitable to their corrupted nature, and takes ſuch ways with them as are pleaſing to the fleſh; ſo that there needeth no force to keep them in ſervitude: they are ſo well-pleaſed with their Lord, that his fetters are as Gold-chains to them; yea, ſome of them are ſo far transformed into the ſpirit and image of the Devil, as to commit ſuch prodigious acts of wickedneſs, that one would think humane Nature corrupted as it is, ſhould tremble at it: and, in nothing has this appeared more than in the proſecution of this Enmity in thoſe horrid and diabolical methods, and arts of violence and cruelty, that have almoſt in all Ages been invented and uſed againſt the godly; and as for that Dread men commonly have at his appearance, it is known how eaſily they are familiarized; yea, he has taught men to call evil Spirits, Familiars, good p. 230Neighbours, &c. And how many are in expreſs Covenant with him? There's no man can deny this, but with the ſame breath he denies Chriſt, the Scriptures, and experience (it is credibly reported of 17 Popes, one after another): And in moſt, if not all places of the World he has been, and in many yet is viſibly worſhipped, and hath a Neighbourhood, or rather a viſible Kingdom among them.

2. Againſt whom, and what is this enmity of Satan and his ſeed levelled? I Anſwer, Primarily againſt God; he is an Adverſary to God and holineſs, and ſo to Jeſus Chriſt as God, and alſo as man; becauſe he had ſo much of God in him, more than any man: and to the Saints, becauſe of their relation to God and Chriſt: his enmity to God appears in his whole deſign and buſineſs: more particularly in his blaſphemous injections into the minds of poor Creatures, and in his uſing the tongues of ſome that he poſſeſſes, to blaſpheme God; and indeed, his enticing of men to war againſt Heaven with their tongues, in curſing and blaſphemous Oaths, where there is neither profit nor pleaſure to allure them, is a ſufficient evidence, both of the Devils and of mans enmity to God. 2. This is levelled againſt Jeſus Chriſt; how early ſtirred he up perſecution againſt him as ſoon as he was born, and did all he could againſt him? and ſuch enmity has he to his Name, and to the very ſhadow of Chriſtianity, that he will admit none unto a ſtrict conſederacy with him, till they have renounced Chriſt, and the ſign of their dedication to him. And Oh, what an aſtoniſhing meditation is it, to think that Spirits p. 231once ſo holy and wiſe, ſhould have fallen into ſuch deeps of ſin, or riſen into ſuch a height of indignation againſt infinite holineſs and goodneſs, that now their only ſcope and delight ſhould be to diſhonour God, and to mar his work in the World, and his Image in man! And what an aſtoniſhing witneſs is this of the patience of God! we wonder he bears ſo long with men that are Veſſels of wrath, who are but like graſs on the houſe-tops: whereas he has ſuffered Satan for ſeveral thouſand years, to range and tyrannize up and down the World, and yet this mars not the luſtre and beauty of Gods wiſe Government of the World. 3. This Enmity is alſo levelled againſt the followers of Chriſt: all the actings of evil ſpirits in the World have a tendency to mens hurt (whatever friendſhip they may pretend): and it is not any outward concern of mens, that they eſpecially intend to ruin, and are at pain and labour to undo; It is the great and eternal Concern of their immortal Souls that they level at; they envy them that happineſs which they are out of hope of; or their hatred to God and Chriſt is heightned from their paſſing by them, when they choſe and redeemed ſome of loſt men. Now, as the Lord deſigns his peoples good, by all the ſeeming contrary dealings with them; ſo does the Devil by his contrary methods intend to hurt them: whether he tempt, or forbear to tempt; whether he ſolicite Peter to hinder Chriſts ſufferings, or prompts Judas to further them: when he ſeems aſleep, and when he rages, there's as much enmity in his peace, as in his war; If he keep truce with ſuch as are explicitely or implicitely p. 232in Covenant with him, it's but for a while. Now this Enmity is chiefly againſt the Church or Churches, where he can get a true viſible Church, Rev. 12.13. It's with the Woman; where we ſee alſo that Gods ſpecial preſervation of his Church, and diſappointing or fruſtrating helliſh deſigns againſt a Church, does greatly gall Satan, and exaſperate him againſt them; when the Dragon ſaw that he was caſt down to the earth, he perſecuted the woman, &c. And ver. 17, The Dragon was wrath with the woman, the earth having helped her (ſometimes God makes carnal men helpful to his Church, and reſtrains their Enmity). Why? the Woman had done him no wrong, was only eſcaped: and this diabolick diſpoſition, we may clearly ſee in his ſeed: there's nothing pains ſome ſo much, as that they cannot do miſchief to the people of God. Do we not ſee ſome acted with fury and unſatiable cruelty againſt the people of God, without the leaſt provocation, beyond what men expreſs in other caſes, and beyond what mens natural enmity to Truth and Holineſs does ordinarily carry them? even ſuch fury as diſcovers ſome violent excitement from Hell, and carries a lively reſemblance of the Devil? Now, ver. 17. We ſee alſo, that when Satan cannot find a viſible pure conſtituted Church, then he bends his malice againſt ſingle Profeſſors, that keep themſelves pure from the corruption of the place they live in, they are there called the womans ſeed: he went to make war with the remnant of her ſeed. The deſcription of theſe are worth our obſerving, ver. 17; they are ſuch as keep the Commandments of God: that is meant in oppoſition to thoſe whoſe p. 233Religion lies moſt in obedience to Cuſtoms, Traditions and Commandments of men, whereby they make void the Inſtitutions and Commands of God.

2. They are ſuch as have the Teſtimony of Jeſus; that is, that bear Teſtimony to him in all his Offices, in oppoſition to thoſe, who by their Ceremonies, Humane ſatisfactions and ſelf-righteouſneſs, deny Chriſt to be come in the fleſh; and alſo to thoſe who deny, or incroach upon any of his Offices: Theſe two contain much of the diſtinguiſhing Characters of the true Church, and true members of Jeſus Chriſt, from the falſe.

3. As for the Nature and properties of this Enmity between the two ſeeds: 1. It's for no private particular quarrels; Oh, what a bitter Antipathy do men manifeſt, even to thoſe from whom they never received any perſonal injury; their own hearts muſt tell them, that it can be from nothing but the appearance of the Image of God in them; their pretending to hate their Hypocriſie, is vain. For 1. Under this pretence, Chriſt and the godly of old were perſecuted, 2. Why do they not hate the openly prophane, who yet call themſelves Chriſtians, and are angry when denied outward priviledges, and the Seals of Chriſtianity. 3. How comes it that the holieſt and ſincereſt are moſt hated? and that the looſer any Profeſſor be, he has the more favour from them: let them run with them to the ſame exceſs of Riot, and they can be one with them; let them but ſee you have no more Religion than they have, and you may gain their friendſhip. Some pretend their diſconformity to p. 234the publick Laws; and indeed, on this foundation were all the perſecutions, almoſt of former times bottomed; the wiſer Heathens even in the Primitive times brought it to this. But 1. Whence is it that Laws comes to be enacted and levelled againſt the godly? What diſturbance does the purity of Religion create to the publick peace? Is there no prejudice to the publick by Comedians, and Stage-players? and is there ſo much from Miniſters preaching Jeſus Chriſt? Are Meetings for the worſhip of God the only dangerous Aſſemblies, when yet our Adverſaries do not ſo much as pretend that there is any thing in our Worſhip contrary to the Scriptures? 2. Whence is it that everywhere theſe Laws that are levelled againſt Chriſt and his followers, are with more care and ſeverity executed than other laws? yea, than laws againſt ſuch things and perſons that are apparently dangerous to the Publick? whence is it that ordinarily men outdo in the one, and come ſhort of the Law in other caſes?

2. This Enmity is univerſal; in all the ſeed of the Serpent, againſt all the ſeed of Chriſt: it is not lately taken up, but has ſhewed it ſelf in all the Ages of the World, and in every place where Chriſtianity has been, or is known. Parents tranſmit it to their Poſterity, and the Children ſhew themſelves heirs to it, and conſequently to all the effects of it, from, Cain, &c. Matth. 23.35. And is it not apparent that the calmeſt of them, and ſuch as have been much poliſhed and civilized by Religion, yet have a bitter prejudice and ſecret working of heart againſt the power of it, and will upon occaſions break forth in rage p. 235againſt it where it appears; there wants not clear evidences of this, even in the moſt calm and peaceable diſpoſitions, and ſuch in whom this enmity is moſt reſtrained, and who profeſs great friendſhip and favour to Chriſt and his followers, yet cannot endure the ſhining and condemning-Light that's in the truly godly: but reproach, cenſure and hate them, for having that which themſelves would be thought to have, Mal. 3.1, 3: Yea, ſuch is this Enmity, that let the godly be never ſo quiet and peaceable, and uſeful in the Societies they live in, it is never the leſs: yea, ſuch is it, that no natural Bond nor Relation can extinguiſh it: no Friendſhip, and no Bond in Nature ſo firm, but it can break and diſſolve. No ſooner gets Chriſt a little footing in a Family, or Town, or Village, but there's diſcords and jarrings: Satan and his party takes the Alarm; as ſoon as any thing of Chriſt appears in one, he is as a ſign and a wonder to a prophane generation: the World is like a Stepmother, and neareſt Friends change their countenance.

3. This is an irreconcileable Enmity; this Controverſie could never be taken up nor compoſed; the hatred is ſo rooted, that the wiſeſt and greateſt Reconcilers and Peace-makers, could never yet unite theſe two parties, no more than they can alter mens Natures. It's folly to think or talk of reconciling them; this Decree of Heaven is ſtronger than the Decree of the Medes and Perſians: Men may talk of Accommodations, and Comprehenſions, and Condeſcenſions: they may talk of prudence and moderation, and mutual forbearance, and diſpenſing with ſome things for peace-ſake; p. 236But can light and darkneſs, can Heaven and Hell agree? There may be healing methods found out for uniting the godly, when differing in ſome particulars; their having one ſpirit and new Nature, is a good foundation for agreement: but for the unſanctified, the godly differ from them, not ſo much in opinions and outward practice, as in their ſpirit; ſo that though they ſhould unite ſo far, as to profeſs the ſame truths, and worſhip God in the ſame outward manner; were there never ſo much uniformity in theſe things, yet can they never ſement, nor come to the kindly union of ſpirit.

And all this we may ſee in our day, this Enmity was never more manifeſt: there's a party driving Satans deſign; there be various forms amongſt them; but all conſpire againſt the truly godly, as Edom, Ammon and Amalek: and there is a party that maintain Chriſts cauſe, that keep the Commandments of God, and have the Teſtimony of Jeſus, though under divers denominations alſo; and that the others quarrel with them, is meerly from the old Enmity, were eaſie to make out. It is manifeſt, that whatever different notions men have of forms of Worſhip and Church-diſcipline, yet the matter lies not there; for how unlike are they to many godly perſons of the former generation, and to ſome yet in outward Communion with them, who profeſſed the ſame principles? And what a kindly ſympathy and warm ſide have they to the prophane, and to Papiſts, from whom they would ſeem in their principles to differ more than from us. Oh, ſee here your temper and ſtate by Nature, and bleſs God p. 237if he has ſlain this enmity to Chriſt, and brought you over to his ſide.

What remains in the Text, I ſhall in a few words abſolve. 2. Then obſerve, That as the Lord had decreed this Enmity, ſo he has decreed that Satan ſhall vex Chriſt and his followers, he ſhall bruiſe their heel: think not to get to Heaven without ſome hurt, or ſomething that will make thee halt; reckon upon it, to bear the mark of Satan and his ſeeds malice.

Obſerv. 3. That God has bounded the vexation that Satan and his party ſhall give to the godly. Fear no great hurt from them, their wound is not deadly, it comes not near their heart: indeed, they are ſaid to make war with the Saints, and overcome them, Rev. 13.7: but that's only in their outward concerns, and over their bodily lives; the Lord would not have you to think much even of that, but count temporal death as a hurt only in the heel: compare that with Rev. 12.11. and Rom. 8.37. Pſalm 44.17, 18, 19, 20; ſee the worſt Satan and his party can do, you are above them: if they bite your heel, it's no great damage.

Obſerv. 4. That Chriſt and all that ſide with him, ſhall certainly be victorious. Satans head, and the head of all his followers ſhall be bruiſed: as ſure as they now hurt your heel, their head ſhall be bruiſed. Think on this, you who are ready to ſay, That it's but folly to eſſay to withſtand the ſpite of the time, and therefore would either yield when tryals are ſharp, or would be at compoſing matters, and complying a little with Satans party, for it's certainly decreed, that they ſhall loſe the day: and that Chriſt and his followers p. 238ſhall be the laſt in the Field; and who will join with a party that are ſure will be broke, whatever ſucceſs they may ſeem to have for a while? Let this help your faith; ſhall Satan and his party prevail? ſhall they extinguiſh the light of the Goſpel, or hinder the progreſs of it? ſhall they pluck the ſtars of the Churches out of Chriſts hands? any, no more than they can hinder the Sun to riſe, or the Moon from giving its light, or the Sea to flow: then fear not Papists, or Prelates that ſhall die, and wither like the graſs. Antichriſt and all his party, they are now ripening faſt, and are like fuel drying for the fire. Tophet is prepared of old for them: yet a little while and they ſhall blaze and flame, the Breath of the Lord like a River of Brimſtone ſhall kindle them; their Enmity is chiefly levelled againſt Chriſt, and it's againſt the godly for his ſake; and you doubt not but he is able to conquer Satan; and ſhall not the Saints ſhare in his Conqueſt? You need not doubt of Satans overthrow, ſince Chriſt is his chief party.

Obſerv. 5. That the moſt compendious way for Satan and his parties ruin, is their attempting againſt Chriſt and his followers, the biting of their heel: when they are doing moſt miſchief, they are neareſt his ſtroke, they are now within his reach: this was clear in Chriſts ſufferings, wherein Satan and his party were active, by his death he ſlew him that had the power of death, he ſet his foot on the Serpents neck: when they bite his heel, he will ſtrike out their teeth, hee'l trample on them with his feet of braſs, and break them with his Mace of Iron like a Potters-Veſſel: p. 293when you ſee the Serpent buſieſt, biting the heel of the godly, you may ſay, now God is about to ſet his foot on the neck of his Enemies: he takes the ſhorteſt and the wiſeſt way to ruin them.

Obſerv. 6. From the time that this Promiſe of the Enemies overthrow was given to the Church, that deliverance waits not for our good frame. Adam and Evah were lying ſecurely in ſin without ſenſe of it, unwilling to take with it, uſing no diligence for their relief; there's little regret for ſin amongſt us, and ſmall appearance of the ruin of the Churches Adverſaries; yet, who knows how ſoon the vengeance of the Temple may overtake them? That Promiſe could not be but a perfect ſurpriſal, and ſo is ordinarily the accompliſhment of it alſo: both as to the ſpiritual Salvation intended in it, and as to the outward deliverance of the Church that it contains.

Now to conclude: You ſee here that in this one expreſſion, given forth as in one Breath, ſeveral things inſeparably connected together: here's the firſt intimation of a Redeemer, and of Redemption; and at the ſame time we are told of a warfare with a wicked party, with whom we muſt debate, and from whom alſo we muſt ſuffer; theſe we muſt by no means ſeparate: you muſt be content to contend with Satan and his party, and reſolve to have your heel bruiſed by them; you muſt defie the worſt they can do, elſe you muſt quit Chriſt and his party; cleaving to Chriſt, and warring againſt them, are joyned p. 240in one Article: yea, are the firſt clauſe in the Goſpel Writings: if you account Chriſts Croſs your Crown, you ſhall have part and portion with him. If you will not debate with Satan and his party, and fight under Chriſt, then think not to get any good by Chriſt. You ſee the Terms then, clauſe you which of them.

FINIS.

End of the text · Alexander Carmichael, Believers Mortification of Sin (1677)