Commentary Upon Genesis 1-3, Book 3 · Chapter 3 · Verse 15
VERSE 15.
HItherto of Gods curſe upon the Serpent, which was Satans inſtrument in deceiving the woman. The curſe upon himſelf, who was the chiefe agent, follows in this verſe, which ſome conceive to have relation to the Serpent too, but upon no ſufficient ground, if the words be throughly ſcanned. For howſoever it be true, that there is an enmity between men and Serpents; yet that is no other, then is found between him and other hurtful creatures, who hate men, or at leaſt hurt them, more then Serpents do neither are ſerpents more apt to hurt men, then they are to hurt other creatures. Again (for the next clauſe) it is true, that Serpents uſually bite the heele, and that men may, and do ſometimes, tread on their heads. But it is moſt evident, that God in denouncing this curſe, aimes not at the hurt which men and Serpents either do unto, or receive one from the other. Becauſe this combate is not ſaid to fall out between the Serpent and all men in general, but between him, and the womans ſeed, by which (as we ſhall ſee hereafter) is meant both Chriſt, and the holy ſeed, ſuch as are members of him. So that in this expreſſion, the Lord repreſenting eſpecially the combate between Chriſt and Satan, thinks fit to borrow a metaphor from the fight between men and Serpents; Shadowing out Satan under the name of the Serpent, and the combate between Chriſt and him, under the fimilitude of the Serpents fight.
And I will put enmity] That is, deadly and irreconcileable hatred: which God is ſaid to put between them, partly by decreeing, and permitting the hatred of Satan, and his inſtruments againſt the godly; and partly by infuſing into the hearts of the holy ſeed, a perfect deteſtation and hatred of Satan, and all his followers. Thus becauſe familiarity between Satan and the woman, had given him advantage to ſeduce and deceive her to her own deſtruction; God to prevent that miſchief for time to come, ſo ſtirs up the ſpirit both of her and her ſeed againſt him hereafter, that ſhe ſhould hate him as unfeignedly as he hated her, ſo that ſhe ſhould henceforth avoid him, and hearken no more unto his counſel. This work God takes into his own hand, as is implied in thoſe words (I will put, &c.) that from thenceforth mans eſtate might ſtand firme, when it ſhould not be in his power to do what he would, as it was before, ſeeing when he had power in his own hand, either to ſtand or fall, he was quickly, and eaſily overthrown. But God ſhould reſerve the power in his own hand to ſettle him in ſuch a condition, that man ſhould not be able to alter if he would.
Between thee and the woman] We have here three paires of combatants, matched in oppoſition one againſt the other.
The firſt the Serpent, againſt the woman.
The ſecond, the Serpents ſeed, againſt the ſeed of the woman:
The third paire are the Captaines on both ſides, Chriſt and Satan: Wherof the firſt begin, the ſecond continue, and the third end the quarrel. The beginning is in hatred and enmity: the continuance in fighting and wounding, and the end in the final conqueſt of Satan, who began the quarrel. Now the putting of this enmity between man and Satan, is both a part of Gods curſe upon him, and withal not the leaſt, but the greateſt portion of the bleſſing, promiſed to man. Of Satans curſe that he ſhould be alwayes kicking againſt the pricks, hating and perſecuting the womans ſeed, without cauſe, to his own deſtruction at the laſt. And of mans bleſſing, whoſe ſafety and duty, is to hate Satan with a perfect hatred; whereby, though he be not wholly freed from, yet he is the leſſe endangered by his ſnares, eſpecially ſeeing he reſiſts, in a ſort, by Gods power, and not by his own; for ſo much ſeemes to be implied in that phraſe (I will put enmity.) As if God had ſaid, It ſhall be no longer in mans choice to accord with Satan, or to hate him; but I will ſo guide and over-rule his heart, by my ſpirit, that he ſhall perſiſt conſtantly in this hatred, and warre againſt him, till that enemy be troden under his feet. Thus God ſeeing how ſoon man had waſted that ſtock of grace, that he had put into his hand, reſolves to provide better for him in time to come, and to keep his heart and will in his own hand, guiding it by his own Spirit that he might not hazard his eſtate any more, nor be cheated of it by Satan any more, as he had been. So that in mans reſtitution, after his fall, his ſtate was indeed impaired in reſpect of the perfection of it, in this preſent life; for he muſt be bruiſed in the heele, by divers temptations and ſlips into ſin thereby, but is much bettered in reſpect of the firmneſſe of it, as God implies in that promiſe, Jer. 32.40. It may be demanded, why the woman only is mentioned in taking up this enmity againſt Satan, whereas the promiſe belongs as well, and equally to the man. But it ſeemes to be done upon a double ground.
Firſt, that the promiſe might be the firmer: for if Satan could not prevaile againſt the woman, being the weaker veſſel, it was very unlikely that he ſhould prevaile againſt the man, which was the ſtronger. It may be withal that God mentions the woman, becauſe ſhe was the firſt in the tranſgreſſion, and beſides the ſeducer of her own husband; Now if God would pardon the woman, much more might the man aſſure himſelf of the recovery of his favour, whoſe ſin admitted the more excuſe, becauſe he was drawn in by the example, and allurement of his wife.
Another ground upon which God mentions the woman, and not the man, may be upon two other reſpects, either becauſe ſhe moſt needed comfort, that had moſt cauſe to be humbled; Or rather becauſe the ſeed mentioned afterwards, which was to continue the war, and at laſt to obtaine the conqueſt over Satan, muſt ſpecially be meant of Chriſt, who was made of a woman, Gal. 4.4. and not immediately of man: wherefore becauſe he was more properly the ſeed of the woman then of the man, it was more fit to call him her ſeed, then the ſeed of the man.
And between thy ſeed] Seed ſignifies properly that in any creature, by which the kinde thereof is propagated: here, and in many other places of Scripture, it ſignifies perſons begotten and propagated of that ſeed. So that the womans ſeed are her children, the men and women that were to come, and be begotten of her body. Now though Satan, to ſpeak properly, can have no ſuch ſeed, that is, can have none that come of him, by natural generation, of which ſpirits are altogether uncapable; yet becauſe the reſt of the devils are of the ſame nature with their Prince, and all wicked men, that are corrupted by him, are of the ſame diſpoſition, beare his image, and reſemble him, as children uſually do their parents; therefore all wicked men, and the reſt of the devils are called his ſeed: by this name wicked men are called, 1 Joh. 3.10. ſeeing they are of him (as our Saviour ſpeaks John 8.44.) not by natural, but by ſpiritual generation, that is, by receiving ſuch falſe principles as Satan infuſeth into their hearts, by which they become like him in affection, and diſpoſition, and ſerve him as a child doth a parent, Mal. 1.6.
And her ſeed] Not all that are ſo by natural generation, but ſuch as are her ſeed, according to the ſpirit, as well as according to the fleſh. And they onelyonly are called her ſeed, becauſe the reſt degenerating, are no better then baſtards, and the ſeed of Satan. By this ſeed of the woman then, we are to underſtand the whole body of the Church, whereof Chriſt is the head, who is principally intended in this name, as appeares by the next clauſe, when it is ſaid (It ſhall bruiſe.) in the ſingular number, meaning principally Chriſt (whoſe work it is properly to ſubdue Satan) and together with him, and by his power, all ſuch as being renued after his image, are by the ſpirit ingraffed into his body. That Chriſt ſhould be called the womans ſeed, we need not wonder, ſeeing he took the ſubſtance of his fleſh of her body, and was made immediately only of a woman, and not of a man.
It ſhall bruiſe thy head] That is, that ſeed of the woman: he meanes Chriſt principally, who alſo ſhall do it by his own power, although it be true that by the power of Chriſt the godly overcome the wicked one, 1 Joh. 2.13. Rev. 12.11. But to ſpeak truly, the whole body of the Church whereof Chriſt is head, may be ſaid to do that which is done by Chriſt, if we look on the Church, as united into one body with Chriſt; as the acts of any member of the body, are aſcribed to the perſon; as that which is done by the hand of any man is ſaid to be done by the men. As for the word (Shuph) here uſed in the original, which we render, Bruiſe, we finde it beſides this place no where in Scripture, ſave only Job 9.17. here we have it twice, but in the firſt place it imports only wounding, ſeeing it lights only on the heele which is far from any vital part; in the later clauſe it implies cruſhing to pieces as lighting upon the head, which is the fountaine of life, by the cruſhing whereof muſt needs follow the total and final deſtroying of Satan, and all his might.
And thou ſhalt bruiſe his heele] The heele we know is the loweſt, and baſeſt part of the body, the wounds whereof endanger not the life at all. By Chriſts heele then may be meant both the humane nature of Chriſt, which is the lower and baſer part of his perſon, in which Satan bruiſed him, when after many outward troubles, in the dayes of his fleſh, he brought him by his wicked inſtruments, at length, to the death of the croſſe: And withal we may take in all the faithful, which are members of Chriſt, who are divers wayes bruiſed by Satan, and Chriſt in them (who in their afflictions are ſaid to fill up the ſufferings of Chriſt, Col. 1.24.) ſometimes by perſecutions, and outward afflictions, ſometimes by inward temptations, whereby though Satan canſt not prevaile againſt that life of grace, by which they live ſpiritually, (ſeeing that life is hid with Chriſt in God, Col. 3.3. notwithſtanding he divers wayes wounds and afflicts their foules, by alluring and prevailing, to draw them by his wiles into divers ſins, which cauſeth in them afterwards much unquietneſſe and affliction of ſpirit.
That in this curſe pronounced by God againſt Satan, is involved the gracious Promiſe of the reſtitution, not only of our firſt Parents, whom the devil had thus beguiled, but of their holy ſeed alſo, is evident, and is ſo farre acknowledged, that thoſe words are taken to be the firſt Catechiſme of the Patriarchs, containing the principal grounds of Religion, which were afterwards more fully opened by the Prophets. This Promiſe, in the firſt clauſe of it ſeemes to be directed to our firſt Parents eſpecially, in which God aſſures them, and threatens Satan, that this folle of theirs ſhould prove no thorough conqueſt. But though Satan ſeemed to have prevailed with them, to take part with him againſt God, yet God would ſo far open their eyes, and prevaile upon their hearts, that they ſhould caſt off his yoke, hate him, and fight againſt him, and by the Power of Chriſt their Head ſubdue, and conquer him at the laſt. The Promiſe of the recovery of mankinde out of Satans bondage, and from under Gods curſe; containes in it theſe principal heads, all of them expreſſed or implied in thoſe few words, being ſo many grounds of our faith.
1. That Gods Promiſe of grace is every way free, not ſolicited by Adam, and much leſſe deſerved, as being made unto him now, when he had offended God in the higheſt degree, and ſtood in enmity againſt him, and therefore muſt needs proceed from Gods free Will.
2. That it is certain and infallible, as depending, not upon mans will, but upon Gods, who ſpeaks not doubtfully or conditionally, but poſitively and peremptorily, that he will do it himſelfe.
3. That it ſhall be conſtant and unchangeable the inward hatred and outward warres between Satan and the holy ſeed, ſhall not ceaſe, till they end at laſt in Satans total and final ruine.
4. That it ſhall not extend to all the ſeed of the woman, according to the fleſh, but to ſome that are choſen out of her ſeed. For ſome of them ſhall joyne with Satan againſt their owne brethren.
5. The effect of this gracious promiſe, ſhall be the ſanctifying of their hearts, whom God will ſave, manifeſted in the hatred of Satan, and all his wayes; which though they had formerly embraced, yet now they ſhould abhor.
6. This work of Sanctification ſhall not be wrought upon them, as a Statuary faſhions a ſtone into an image; but God ſhall make uſe of their wills and affections, to ſtirre them up, and to ſet them againſt Satan, as this word (Enmity) neceſſarily implies.
7. Thoſe affections ſhall not be ſmothered and concealed in the inward motions of the heart, but ſhall outwardly manifeſt themſelves in ſerious endeavours, for the oppoſing of Satan and his power, as the war here mentioned, and intimated by the wounds on both ſides, neceſſarily ſuppoſeth.
8. The work of Sanctification, though it ſhall be infallible and unchangeable, yet ſhall be imperfect, as is implied in the bruiſes, which the godly ſhall receive by Satans hand, not only by outward afflictions, but by inward temptations, which ſhall wound their ſoules, by drawing them into divers ſins, all implied in that phraſe of bruiſing the heele.
9. Thoſe wounds which they receive at Satans hands ſhall not be deadly, nor quench the life of grace, which the devil ſhall not be able to deſtroy, as is intimated in that part of the body which ſhall be wounded, which is the heele, farre enough from any vital part.
10. The Author of this work of ſanctification ſhall not be themſelves, but God by his Spirit. For it is he that ſhall put enmity into their hearts, againſt Satan and his ſeede, as the words import.
11. This work of Sanctification by the Spirit, ſhall be eſtabliſhed by their union with Chriſt their Head, with whom they ſhall be joyned into one body, as is implied, when Chriſt and his members are termed one ſeed.
12. By vertue of this union the holy ſeed ſhall have an intereſt in, and a title to all that Chriſt works. For ſo, in effect, Chriſts victory over Satan is called their victory, when it is ſaid, the ſeed of the woman ſhall bruiſe the Serpents head, that is, Chriſt and his members ſhall do it.
13. For the making way to this union and communion between Chriſt and his members, he ſhall take on him the very nature of man, ſo that he ſhall truly and properly be called the ſeede of the woman.
14. Notwithſtanding, he ſhall not be her ſeed by the ordinary way of natural generation, but he ſhall be made immediately only of a woman, not by the help of man, for which cauſe he is called here the ſeed of the woman, and not of the man.
15. In this fleſh of his, Chriſt ſhall fight with Satan, who after divers combates, ſhall prevaile ſo far upon this ſonne of the woman, as to bring him by his inſtruments to the death of the Croſſe, which is the bruiſing of the heele here mentioned, as farre as concernes Chriſts own perſon.
16. This ſuffering of Chriſt in his fleſh ſhall not wound him to death; for it ſhall be only a bruiſe in the heele, which is farre from any vital part.
17. This combate between the two Commanders, Chriſt and Satan, and their armies, in the iſſue and concluſion thereof, ſhall end in a total and final overthrowing of Satan, and breaking in pieces of all his power, termed in this place the cruſhing of his head.
This ample Promiſe, concerning the reſtoring of our firſt Parents, and withall of all their poſterity after them, we ſee is pronounced againſt Satan, as a part of his curſe, God telling him that this ſhould be his judgement, that thoſe perſons, whom he had beguiled by faire pretences, and drawn into rebellion againſt God, ſhould be delivered out of his ſnares. Whence
1 OBSERVE, Mans ſalvation is Satans grief and vexation.
Obſerve 1 HE is exceeding wroth, becauſe the Church eſcapes out of his hand, Rev. 12.17. as he muſt needs be, conſidering his inward malice and envie againſt God and man, which carries him on violently to uſe all meanes, to diſhonour the one, and deſtroy the other, going about like a roaring lion ſeeking whom he may devoure, 1 Pet. 5.8. ſo that the defeating of the effects of his malice againſt God, and of his dangerous attempts againſt his people, muſt be his greateſt vexation, eſpecially when he findes withal by experience, that his wrath turnes to Gods praiſe, as the Pſalmiſt ſpeaks, Pſal. 76.10. and to the good of his children, Rom. 8.28.
Let all the godly labour the more ſeriouſly to make their election ſure, 2 Pet. 1.10. watching carefully, and uſing all diligence for that purpoſe, 1 Pet. 5.8. aſſuring our ſelves, that as many devils as there are in hell, and as many wicked (which are Satans ſeed and inſtruments,) as we converſe withal here on earth, ſo many open enemies, or dangerous ſeducers we have about us, lying in our way (like the Amalekites in the children of Iſraels way to Canaan,) diſcouraging our hearts, oppoſing our endeavours, enſnaring our ſoules, and labouring to cut off the meanes, or at leaſt to make them uſeful to us, that might further us in our paſſage to heaven, whom therefore it behoves us to ſuſpect to avoid, and to fight againſt with all our power, as being utter enemies, not only to our eſtates and lives, but eſpecially to the ſalvation of our ſoules.
It cannot be denied, that the wrath of God was moved againſt Satan in the higheſt degree, conſidering how many wayes he had wronged him, in deceiving our firſt Parents. So that he comes at this very inſtant to lay an heavy curſe upon him, and yet at the ſame moment he is moved with compaſſion towards the man and woman that were beguiled by him, ſo that with the ſame breath he pronounceth a curſe upon the one, and a bleſſing upon the other, as the words here expreſly mention. Whence
2 OBSERVE, Gods indignation is never ſo much kindled againſt the wicked, that he forgets his mercy towards his owne.
Obſerve 2 IN the inſtant of his deſtruction of the old world by the flood, yet Noah found grace in his ſight, and God thought upon, and took care for him both before the flood, Gen. 6.8. and after, Gen. 8.1. The like proviſion he made for Lot, in the deſtruction of Sodom and Gomorrha, Gen. 19.29. 2 Pet. 2.6. the ſame reſpect he ſhewed towards the godly people in Judea, Jer. 24.5, 6. when he overthrew the ſtate of that land, and utterly deſtroyed the reſt, Ezech. 9.4, 6. This ſhall be moſt clearly manifeſted at the laſt day, when at that very inſtant wherein the wicked ſhall be caſt into hell, his own children ſhall be put into poſſeſſion of their Kingdome, Mat. 25.34, 41. For God is not like a man, ſubject to paſſions, which tranſport him oftentimes beyond himſelf. Nay, the ſame Holineſſe of his Nature, that moves him unto wrath and indignation againſt the wicked, ſtirs him up to compaſſion towards the godly, as it is fit it ſhould, that the Judge of all the world may ſtill do right in all things.
What our Parents had deſerved at Gods hand, we have ſeen already: and now we ſee, they do not ſo much as once open their lips, to ſue unto God for mercy and reconciliation; before they ſpeak, or in probability, think of their own good, much more before they deſerve it, God, out of his own goodneſſe, both deviſeth and propoſeth unto them meanes of their recovery, out of this ſad condition into which they had brought themſelves. Whence
3 OBSERVE, Gods mercy towards man, in the meanes of his ſalvation, proceeds meerly from himſelf, and is free every way.
Obſerve 3 IT proceeds meerly out of Gods love and kindneſſe to man, Tit. 3.4, 5. out of which only it was, that he ſent into the world his Son Chriſt, that embracing him by faith, men might have eternal life, John 3.16. 1 John 4.10. and that when we were both ſinners and enemies, Rom. 5.8. our Juſtification is likewiſe out of his free grace, Rom. 3.24. and our effectual calling, ſeeing he ſeeks after us, and not we after him, Iſa. 65.1. and this love of his, he diſpenſeth meerly, according to his own Will, Rom. 9.18. Reaſon
1. It can be no otherwiſe: for ſeeing the being of the creature depends meerly upon Gods Will, the condition of its being muſt of neceſſity depend upon the ſame Will. But eſpecially ſince mans fall, what could there be in man, to move God any wayes towards him unleſſe it were to deſtroy him?
2. Indeed, as there is none that can give unto him firſt, Rom. 11.35. or if he could, can give him any thing that can profit him, Job 35.7. ſo its moſt equal that it ſhould be ſo, that the glory of Gods goodneſſe might be entire unto himſelf alone, when he beſtowes it on thoſe that cannot claime or deſerve it, 1 Tim. 1.16. Eph. 2.7. that every mouth might be ſtopped, and all boaſting taken away from men, ver. 9. when they have nothing of themſelves, but what they have received, 1 Cor. 4.7. and have received nothing of deſert, but what was beſtowed on them out of free grace.
The firſt beginning of mans recovery, as God here promiſeth, ſhall be the renewing and ſanctifying of their hearts, for ſo much muſt neceſſarily be implied by this enmity, that God puts into mans heart againſt Satan. For as the corrupting of mans heart was by cloſing with Satan, hearkening to his ſuggeſtions, and embracing his counſels and directions, by which his heart was wholly taken off from God; ſo the purging and ſanctifying of his heart muſt begin in abhorring Satan, and all his counſels and principles, which being once wrought in him, he was prepared to cloſe with God again. Whence
4 OBSERVE, God ſanctifies all thoſe whom he ſaves.
Obſerve 4 FOr by faith we are ſaved, Eph. 2.8. and faith purifies the heart, Acts 15.9. This indeed is Gods Will, even our ſanctification, 1 Theſ. 4.3. intended by Chriſt, when he gave himſelf for his Church, Eph. 5.26, 27. that through ſanctification he might bring it to glory, (as he there ſpeaks,) and by God himſelf who hath choſen us to be holy, Eph. 1.4. and to ſalvation, thorough the ſanctification of the Spirit, 2 Theſ. 2.13. Reaſon
1. We can otherwiſe have no communion with God, who will be ſanctified in all that come near him, Lev. 10.3.
2. Neither can we without it be partakers of Gods glory, which eſpecially conſiſts in holineſſe, Exod. 15.11.
3. Neither could it any way ſtand with Gods honour, to delight in any, but ſuch as are holy as he is holy.
It is indeed a great comfort to all that are godly, who groan under the burthen of thoſe pollutions and defilements, which yet cleave unto them, Rom. 7.24. that God will purge them more and more, till he have made them without ſpot or wrinkle, Eph. 5.27. and withal an effectual motive, to quicken our endeavours in fighting againſt our luſts, and labouring to mortifie our corruptions, wherein we know we ſhall get the Conqueſt at laſt by the Power of the Spirit of Chriſt.
This work of ſanctification is pointed at, only in one branch or effect of it, the hatred of Satan and his ſeed, that is, all ſuch as bear his image, under which muſt neceſſarily be included, the rejecting of all his counſels and principles, by which the woman had been formerly beguiled, and drawen into rebellion againſt God. Whence
5 OBSERVE, It is a mark and effect of true ſanctification, to hate both Satan himſelfe, and all that beare his image.
Obſerve 5 IT is true, that even by nature all men have a kinde of hatred of him, ſo far that his very name is feared, ſcorned, and abhorred in the world. But this ſeemes rather to be the feare of his power, then the hatred of his perſon, as it is manifeſt, becauſe
1. Moſt men abhor not to bear his image, being conformed unto him in infidelity, ſenſual delights, carnal and covetous deſires, pride, ſelflove, lying, malice, and the like.
2. They delight in, and uſually entertain familiarity with his children.
3. They embrace his principles, are guided by his counſels, and do his will and works, as our Saviour taxeth the Jewes, John 8.44.
4. They contend and ſtrive for the eſtabliſhing of his Kingdome in ignorance and licentiouſneſſe, hating and contending againſt the meanes and perſons that oppoſe it. Wherefore it needs be a work above nature, to bring the heart of a man, by nature ſeaſoned with his principles, to a true and right hatred both of Satan and his wayes, manifeſted in abhorring his image.
1. In our ſelves, Original ſin with the luſts of it, which the Prophet David acknowledgeth with ſhame, Pſal. 51.4. Paul groanes under as abody of death, Rom. 7.24. and they that are Chriſts have crucified, Gal. 5.24. hating eſpecially pride, Prov. 8.13. infidelity, Heb. 3.12. a rebellious ſpirit, Pſal. 101.4.
2. In all other perſons in whom we diſcover the image of Satan, who walk after him as all men do, while they remain in their natural condition, Eph. 2.2. even as many as walk in unrighteouſneſſe, 1 John 3.10. in the luſt of concupiſcence, 1 Theſ. 4.5. in the works of the fleſh, deſcribed, Gal. 5.19, 20, 21. who are indeed haters of God, Rom. 1.30. and therefore worthily hated of all that are godly, Pſal. 139.21.
3. In abhorring all his wayes, every falſe way, Pſal. 119.128. vain thoughts, ver. 113. lying, ver. 163.
4. We manifeſt our hatred of Satan, in fighting againſt him and his inſtruments, and the power of his Kingdome, after holy Davids example, Pſal. 101. labouring to bring other men out of his ſnare, 2 Tim. 2.26.
5. In waxing zealous for God and his honour, contending for his truth, Jude 3. for eſtabliſhing of his ordinances, Pſal. 69.9. grieving for mens breaches of his Law, Pſal. 119, 139, 1…8. and delighting in the ſociety of the godly, ver. 63. Theſe indeed are the fruits of the Spirit, and are the undoubted marks of an heart, that is truly, although not perfectly and fully ſanctified.
The Serpent was, at the moſt, but Satans inſtrument, in deceiving the woman, the whole plot and ſuggeſtions by which ſhe was beguiled, were the acts of Satan. Yet ſome conceive, that this enmity reacheth to the Serpent too, as well as to Satan, whoſe opinion if we embrace we may thence
6 OBSERVE, Whoſoever truly abhors ſinne, muſt needs withal hate the very inſtruments of evil.
Obſerve 6 THe very garment ſpotted with the fleſh, Jude 23. As
1. Being in it ſelfe made abominable, being once defiled with ſinne.
2. And dangerous to us, as a meanes to draw us into that evil which we abhor.
Satan having ſo far prevailed with the woman, as to draw her into rebellion againſt God, by embrating his counſel, againſt Gods expreſſe Command, one might probably have conceived, that this had been a likely meanes to continue and increaſe her familiarity with Satan, who had not only begun acquaintance with her, but having weakened her, by this meanes had the more power to prevaile with her afterwards. But God decrees they ſhould now be greater enemies, then they had ever been friends, and that queſtionleſſe upon that very occaſion, wherein they had by woful experience diſcovered the ill ſucceſſe of hearkening to his counſel. Whence
7 OBSERVE, Godly men, the more they are acquainted with ſinne and ſinners, the more they ſhould and do abhor them.
Obſerve 7 HEnce Saint Paul complaines ſo much of that body of death, Rom. 7.23. becauſe he had experience of the powerful working of it, in perverting his heart; and exhorts the Romanes, to yield up their members inſtruments to righteouſneſſe, becauſe they had trial of ſin, and found no fruit in it but ſhame, Rom. 6.21. and upon the ſame grounds diſſwades men, every where from ſinful courſes, becauſe they had experience of them, ſee Eph. 5.7, 8. Col. 3.7, 8. and that was it that wrought upon the heart of that poor afflicted ſoule, Job 33.27. that the perverting of righteouſneſſe had not profited him. Whence St. Pet…r judgeth their caſe deſperate, who having had experience of ſin, were now eſcaped out of it, and yet return to it again, as a dog to his vomit, 2 Pet 2.20.22. and no marvel, ſeeing ſin, being in it ſelfe found by experience to be ſhameful and unfruitful. If that experience (which is the Miſtreſſe, even of fooles themſelves) do not manifeſt unto men their errour in embracing it; they are either wholly beſotted, with that wretch, which was unſenſible of his own ſmart, Prov. 23, 35. or love death, Prov. 8.36 and their own deſtruction, which is againſt the principles of Nature it ſelf.
Let every man then carefully obſerve, what impreſſion the experience of ſin leaves upon his heart. If it be zeal, indignation, revenge, grief, and the like, 2 Cor. 7.11. 2 Sam. 24.10. feare, watchfulneſſe, and reſolution againſt it for time to come, Job 40.4, 5. ſo that with Solomon, we finde nothing in it but vanity and vexation of ſpirit, and thereupon hate all our labour therein, Eccl. 2.18. then is there certainly a ſpirit within, that luſteth againſt the fleſh. If after the ſin we remain ſenſeleſſe, fearleſſe, careleſſe, there is certainly ſome dangerous ſpiritual diſeaſe upon us, which taking away the ſenſe of good and evil, diſcovers it ſelf to have ſeized upon, and much weakened the fountain of life it ſelf. But if we come once to this height, that acquaintance with ſin breeds glorying in it, Phil. 3.19. delight and joy in it, Job 20.12. hunger and thirſt after it, ſo that we reſolve, that to morrow ſhall be as to day, and much more abundant, Iſa. 56.12. the caſe is deſperate, without Gods infinite mercy.
Thus God promiſeth to recover man out of Satans ſnare, and that by infuſing into his heart an holy hatred and deteſtation of Satan and of all his inſtrments, and wayes, and counſels: and this he promiſeth ſhall be his own work, for he ſpeaks it, I will put enmity, &c. Whence
8 OBSERVE, Sanctification is the work of Gods Spirit.
Obſerve. 8 HEnce therefore it is expreſſely called the ſanctification of the Spirit, 2 Theſ. 2.13. unto which both ſanctification and juſtification are aſcribed, 1 Cor. 6.11. and upon the ſame ground it is called the Spirit of holineſſe or ſanctification, Rom 1.4. which proceedeth from God, and therefore this work is aſcribed alſo unto him, 1 Theſ. 5.23. from whom it paſſeth thorough Chriſt, as the conduit, (whence he is alſo ſaid to ſanctifie his Church, Eph. 5.26.) by the Spirit as the working cauſe, and by the Word as the inſtrument, John 17.17. the power whereof is notwithſtanding wholly from God, 2 Corinth. 10.5. Reaſon,
1. It can proceed from no other cauſe, ſeeing mans heart in it ſelfe, being wholly corrupted, it is impoſſible to draw a clean thing out of that which is unclean, Job 14.4. and therefore if it receive any holineſſe, it muſt be infuſed by him that is the fountain of holineſſe.
2. And it is fit it ſhould be ſo, that all the honour of every mercy, as well our ſanctification, as our juſtification, might be aſcribed to God alone, that he that glories might glory in the Lord, 1 Corinth. 1.31.
Now Gods promiſe being abſolute, that he will do it, it muſt needs be granted, that the work ſhall infallibly be accompliſhed, according to his word, for his thoughts muſt ſtand throughout all ages, Pſal. 33.11. and who hath reſiſted his will? Rom. 9.19. Whence
9 OBSERVE, The work of grace and Sanctification wrought in the heart of man is unreſiſtible.
Obſerve 9 AS depending upon the will of God, and not of man; ſo that it is not in him that willeth, nor in him that runneth, but in God that ſheweth mercy, Rom. 9.16. who worketh in us both to will, and to do according to his good pleaſure, Phil. 2.13. and not according to ours. So much is implied in thoſe phraſes, of writing the Law in our hearts, Jer. 31.33. of taking away the ſtony heart, and giving an heart of fleſh, Ezech. 11.19. of begetting anew, 1 Pet. 1.3. of creating, Eph. 2.19. and the like: all which manifeſt a work wrought upon man, and not by him, and therefore having no dependance upon his will at all. Neither,
1. Is it fit it ſhould be otherwiſe, leſt Gods will ſhould be over-ruled by the will of man, and Gods purpoſe of ſaving ſuch as he hath choſen to himſelfe, from all eternity, ſhould be fruſtrate.
2. If the work of mans converſion be duely weighed, it cannot be otherwiſe, ſeeing in the firſt act thereof, nature being more corrupted, muſt needs ſtand in oppoſition againſt God, and ſo muſt continue to do till God change it; the Apoſtle teſtifying that the wiſdom of the fleſh (that is of a Natural man) is enmity againſt God, and neither is, nor can be (while he ſo continues) ſubject to his Law, Romans 8.7.
Notwithſtanding, in this promiſe, wherein God undertakes to carry on man in an irreconcileable enmity againſt Satan, he implies that he will not carry him on therein by violence and inforcement, but intends to make uſe both of his will and affections in this oppoſition. For enmity conſiſts in a voluntary and ſtrong motion of the minde of a man, againſt that which he hates, wherein both the will and affections are exerciſed. Whence
10. OBSERVE, The work of mans ſanctification is not forced upon him, although it cannot be reſiſted.
Obſerve 10 FOr in this act God works in us to will, as well as to do, Phil. 2.13. ſo that there is at once both Gods drawing, and our running, Cant. 1.4. Wherfore the Prophet expreſſeth it by taking away the heart of ſtone, and giving an heart of fleſh, Ezech. 11.19. There is in a renewed man an heart ſtill, by which he conſents unto, and endeavours to perform that which is good, as the Apoſtle ſpeaks of himſelf, Rom. 7. only God gives him that will, by performing two things.
Firſt, by taking away that heart of ſtone, which is in man by nature, which is ſo hardened by that ſinne that cleaves unto it, that it is utterly uncapable of any counſel, or means that might be uſed to draw it to that which is good, by which it can no more be ſwayed, then a black-mores skin can be made white by waſhing, Jerem. 13.23.
Secondly, when God hath freed the heart of that obſtinacy in ſin, and untractableneſſe thereby to any good, and hath deſtroyed in it that enmity againſt God, which hinders it from ſubmitting to his Law, yet the heart could not of it ſelfe cloſe with, and embrace any thing that is good, if God did not give a new heart of fleſh; that is, infuſe into the heart an inclination, and tractableneſſe to his will (which the Prophet prays for, Pſal. 119.36.) by which it is enabled to conſent unto God, and to the motions of his Spirit, to follow after to know him, Hoſ. 6.3. and to take up words and return to him, Hoſ. 14.2. The truth is, God could otherwiſe have no honour by a ſinners converſion, if the heart ſhould ſtand out ſtill againſt him, and not encline to approve, chooſe, and delight in his wayes above all things. To ſerve and obey by force, is ſlavery and not ſubjection, and proclaims God to be a tyrant, rather then a Lord; wherefore he loves a cheerful giver, 2 Cor. 9.7. and to be loved, and ſerved with all the heart, and with all the ſoule, Deut. 10.12. with joyfulneſſe and gladneſſe of heart, Deut. 28 47.
The whole tenor of this promiſe of God made to man in this place, of the eſtate into which he ſhould be reſtored by his free grace, diſcovers a double difference between it, and the eſtate in which he was firſt created.
1. In reſpect of the preſent imperfection.
2. Of the immutability of this renewed ſtate into which he was now reſtored. Of the former we ſhall ſpeak anon; As for the later, it is intimated in this promiſe two wayes,
Firſt, in the means by which he ſhall be continued in the ſtate of grace which is here promiſed, which ſhall be the power of God. As if God had ſaid, it ſhall not be with man hereafter as it hath been heretofore. Then man having power in his own hand to ſtand or fall, loſt it quickly; hereafter the power ſhall be in my hand, and Satan ſhall not ſo far prevaile upon man, as to win him to conſent unto him, and to fall away from God againe; but there ſhall be a perpetual enmity between man and Satan.
Secondly, this is farther manifeſted in the event, wherein Satan having uſed the uttermoſt of his power, ſhould yet never be able to wound the head of the womans ſeed, either Chriſt or any of his members, to deſtroy either the one, or the other. Whence
11 OBSERVE, The ſtate of man into which he is now reſtored, and eſtabliſhed by grace, is unchangeable.
Obſerve 11 SO it is promiſed it ſhall be, Jer. 31.32. his life being now hid with Chriſt in God, Col. 3.3. and not left any longer in his own keeping. That it might be ſo, it pleaſed God to give his children unto Chriſt, out of whoſe hand no man can take them, by any power, Joh. 10.29. neither can, or will he loſe any that is given him, Joh. 6.39. having united them as members to his own body, and that by the firmeſt band, even his own Spirit, ſo that they are now kept by his power to ſalvation, 1 Pet. 1.5. This indeed is,
Firſt a great honour to God, when according to his unchangeable nature, whom he loves, he loves unto the end, Joh. 13.1. ſo that his gifts and calling are without repentance, Rom. 11.29.
And ſecondly, a ground of ſtrong conſolation to the godly, who knowing whom they have beleeved, and being well aſſured, that both he is able to keep that which is committed to him to the laſt day, 2 Tim. 1.12. and withal, that he abideth faithful, and cannot deny himſelfe, 2 Tim. 2.13. are thereby ſtrongly encouraged unto all duties of obedience, knowing that their labour is not in vaine in the Lord, 1 Cor. 15.58. ſeeing they are aſſured they ſhall perſiſt unto the end, and having done the will of God, ſhall receive the promiſe, Heb. 10.36.
The purpoſe of God, as we have ſeen, was to keep the holy ſeed hereafter, from falling away from God: now to this end he takes order, that there ſhall be a perpetual enmity between man and Satan, and all Satans ſeed, and inſtruments; that Gods children may be no more allured, and intangled in their ſins. So that we may here diſcover the malice of the wicked againſt the godly; when, and whence it ariſeth; by whom it is appointed and directed; and to what end, all circumſtances worthy our ſerious conſideration. We ſee then that when ſinne came into the world, then came in malice too. Whence
12 OBSERVE, Hatred and enmity is both it ſelfe a ſin, and withal the fruit of ſin.
Obſerve 12 THe Devil being at the firſt an Angel of light, became Satan, that is an Hater, only by ſin. Take away ſin (which ſhall be when Chriſts Kingdome is fully ſetled) and all the creatures agree together, Iſa. 11.6, 7. and all with man, ver. 8. and one man with another, ver. 13. See Job 5.23. It is ſin that makes us enemies to God, Rom. 8.7. and 1.30. and him an enemy to man, Pſal. 11.5. that makes the wicked hate the godly unjuſtly, and them juſtly hated of the godly, Prov. 29.27. It cannot be otherwiſe, ſeeing God himſelfe is love, and conſequently could not but infuſe love into all his creatures, which dwell in love, as long as they dwel in God, 1 John 4.16. So that hatred could be nothing elſe but ſin, by which the creature departed from God, and the fruit of ſin.
The greater ſhame is there to thoſe, who having themſelves begotten this baſtard, lay it at the door of Religion, and the Profeſſors thereof, as they have done in all ages. Paul and Silas are charged to be the troublers of the City, Act. 16.20. and Paul a mover of ſedition, Act. 24.5. The ſame ſlander was taken up and faſtened upon the Churches in the Primitive times, as all Hiſtories record: the leſs cauſe have we to mervaile, that it ſhould be charged upon us in our dayes; how unjuſtly it will appeare,
1. If we examine the principles of religion, and the rules which the Doctrine thereof preſcribes, all of them tending to love, meekneſſe, patience in wrongs, readineſſe to forgive, nay to render good for evil.
2. By obſerving the carriage of all that imbrace religion, in ſincerity, both towards one another, and towards all men. It is true indeed, that hatred, and diviſion uſually accompanies Religion, Mat. 24.9, 10. But that we ſhall alwayes finde to be raiſed, not by thoſe that embrace it, but by ſuch as oppoſe it: as there is trouble in robbing an houſe, but it is cauſed by thieves that break in and ſteale, not by the true man, that maintaines the poſſeſſion of his own goods. Not the Apoſtles and their followers, but their wicked enemies were they that cauſed all the ſtir, in all places where they come, Act. 13.45, 50. and 14.2, 4, 5, 19. and 17.5. and 18.12. and 19.23, 24. There are indeed three things that evidently manifeſt that hatred and envy are the fruits of ſinne, although they be the companions of Religion.
1. That we finde them reigning moſt, amongſt ſuch as never knew Religion.
2. That when the godly are parties in any contention, they are uſually therein the patients, and not the agents.
3. That if there happen any differences amongſt the godly (as it happens ſometimes) they are occaſioned, either by ſuch as imbrace religion in outward profeſſion, and not indeed, or by the remainder of thoſe bitter roots of pride, and ſelf-love; which are not wholly rooted out of the hearts of Gods deareſt ſervants.
When ſin began, then enmity began, but from whom did it firſt ſpring? Satan out of meere malice and envy layes ſnares for the woman, to entrap her, who had never provoked him, nor had ought to do with him; ſo that he, being the hater and enemy both of God and man, was the firſt from whom all hatred and envy ſprang. Whence
13 OBSERVE, Satan is the firſt author of all envy and malice, eſpecially againſt Gods children.
Obſerve. 13 HE is the murtherer from the beginning, John 8.44. and they that hate and perſecute the godly, do his deeds, ver. 41. and fulfil his will, ver. 44. and are of him, 1 John 3.12. The very conſideration whereof ſhould be a ſufficient motive, to make ſuch perſons vile and odious in all mens eyes, agents of Satan, employed by him for their deſtruction, which muſt be the effect of hatred and malice at the laſt; and ſhould withal appale the hearts of all thoſe, in whom thoſe ſins reigne, who therein bear the image of Satan, are acted by his Spirit, and ſerve him in fulfilling his will, and therefore cannot expect any other, then to receive his reward, and to be made partakers of his plagues.
This enmity and malice of Satan againſt man was from himſelf, which occaſions on the other ſide the enmity of men againſt him, whereof God profeſſeth himſelf the Author. Partly by his decree, by which he appointeth that it ſhall be ſo, (and that alſo reacheth to Satans malice againſt man, which though God infuſe not into him, yet he orders and moderates, not according to Satans will, but according to his own) and partly by the effectual working of his own ſpirit, in the hearts of the godly, which moves them with a juſt hatred againſt Satan, and all his inſtruments, as being both their own, and Gods enemies. Whence
14 OBSERVE, The malice and hatred between the godly and Satan, and his inſtruments, is by Gods appointment and decree.
Obſerve 14 WHerfore he is ſaid to have an hand in many of the attempts of wicked men, againſt his own children. He hardens Pharaohs heart, to follow after his people, Ex. 14.8, 17. Nay, he turned the hearts of the Egyptians to hate his people, Pſal. 105.25. He ſtirred up enemies againſt Solomon, 1 King. 11.14, 23. And this he doth, by miniſtring objects outwardly, by which that malice, which was before in their hearts, is quickened, and awaked, and beſides by directing that malice of theirs in that way that beſt pleaſeth him, for his own glory. Much more is it true that God determines all the effects of wicked mens malice againſt his children, not only when he employs them in a courſe of Juſtice, to chaſtiſe his people for their ſins: As he ſent Nebuchadnezzar to a diſſembling Nation, to ſcourge it, as his rod, ſo that the ſtaffe in their hand was his indignation, Iſ. 10.5. But even then, when they are unjuſtly moved, out of malice, to hate and perſecute the godly, their wayes and actions, are directed by God, to execute what he appoints, as the Jewes did in crucifying our bleſſed Saviour, Act. 4.28. It muſt needs be ſo, ſeeing the counſel of God muſt ſtand in all ages, Pſal. 33.11. and therefore they cannot hate, where God wills they ſhall love; much leſſe can they out of malice effect any thing otherwiſe then God hath appointed.
Let all that are godly beare the malicious practices of men againſt them.
1. As being determined by God,
2. And ſo moderated that the wrath of man ſhall praiſe him, Pſal. 76.10. and the remainder of it ſo reſtrained, that it ſhall work to the good of thoſe that love him, Rom. 8.28. being the meanes of continuing ſtrangneſſe between them and wicked men, leſt by familiarity with them, they might learn their wayes, Prov. 22.25. and be entangled in their ſnares.
It is not to be paſſed by, that the Lord in eſtabliſhing this enmity between the woman and Satan, eſpecially hath this for his aime, that the woman might for time to come, be the better ſecured from that danger, which ſhe had fallen into, by her familiarity with Satan, who by that meanes had enſnared and ſeduced her, which he ſhould not have opportunity to do hereafter, when there ſhould be ſuch enmity between them. Whence
15 OBSERVE, God directs and turnes the malice of Satan, and his inſtruments againſt the godly, to their good at the laſt.
Obſerve. 15 FIrſt, by the hatred which they beare to the perſons of wicked men, who have ſuch miſchievous intentions againſt them, they are moved the more to abhor and avoid their wayes.
2. That enmity cutting off all familiarity with wicked men, deprives them of the opportunity of corrupting the godly by their examples, and alluring inticements.
3. The more they are hatred and perſecuted by wicked men, the more is their reward increaſed hereafter, Mat. 5.12.
4. And Gods providence is the more clearly manifeſted, in preſerving, and protecting thoſe poore ſheep amongſt ſo many ravening wolves.
5. And their ſincerity the more appeares, when they continue conſtant with God, ſerving him in an holy courſe of obedience, notwithſtanding mens oppoſition againſt them, as David implies, Pſal. 119.51, 85, 161.
Laſtly, it is an occaſion of uniting the hearts of the godly, in a firmer bond of love, one towards another, and of cleaving more cloſe unto God, when they finde themſelves compaſſed about with ſo many enemies in the world.
This promiſe (howſoever intended to both) yet is directed (as we ſee) rather to the woman, then to the man, ſeeing ſhe only is ſpoken to by name. The reaſon whereof we may conceive to be (as hath been intimated already) either to apply the comfort the more unto her, who had moſt cauſe to be dejected, as being deepeſt in the tranſgreſſion; Or that the promiſe might be the more firme, being made to the woman, the weaker veſſel of the two; againſt whom if Satan could not prevaile, there was little hope of prevailing againſt the man, which was the ſtronger. And if God were pleaſed to ſhew ſo much favour to the woman, who had moſt offended, much more might the man hope to finde favour in his eyes, whoſe offence was leſſe, at leaſt in ſome degree. Whence
16 OBSERVE, God uſually ſupplies moſt comfort to thoſe that moſt need it.
Obſerve 16 HE above all others healeth the broken in heart, Pſal. 147.3. and ſends Chriſt more eſpecially unto ſuch perſons, Eſay 61.1. that as the ſufferings of Chriſt abound in his children, ſo the conſolations might abound by Chriſt, 2 Cor. 1.5. Thus Chriſt Jeſus himſelf, after his reſurrection appeared firſt to his mother, to Mary Magdalen, and to Saint Peter the perſons that were moſt dejected in Spirit, either by the grief of Chriſts death, or for their own ſins. And this he doth, not only out of neceſſity, leſt otherwiſe the bruiſed reed might be broken; but out of his delight, to take compaſſion upon ſuch as are diſtreſſed; and laſtly, becauſe comfort muſt needs do moſt good, where men are beſt prepared to receive it.
Now conſidering, that God makes this promiſe to the woman, the weaker perſon of the two, that ſhe ſhould ſtand out in a ſtiffe and perpetual enmity againſt Satan, ſo that ſhe ſhould not be maſtered by him,
17 OBSERVE. God is able, and will ſtrengthen the weakeſt of his ſervants, againſt Satan and all his Power.
Obſerve 17 HIs ſtrength is perfected (that is, manifeſted to be perfect) in weakneſſe (as himſelf ſpeaks, 2 Cor. 12.9.) And it is his glory to give power to the faint, and them that have no might, Iſa. 40.29. as,
1. Eaſily he may, having all power in his own hand, and therefore is at liberty to beſtow it where he pleaſeth. So he can take away ſtrength and power from thoſe to whom he hath given it, and beſtow it upon thoſe that want it. And
2. It is fit he ſhould do ſo, for the advancing of his own glory, that the weak may rejoyce in the Lord their ſtrength, Pſal. 81.1. & 144.1. And the ſtrong man may be confounded before him, when the Lord is above him, even in that wherein he glories, as Jethro ſpeaks, Exod. 18.11.
Yea, but the woman had her hand deepeſt in the tranſgreſſion, as who had, not only by her example, but by her perſwaſions drawn her huſband into this foule act of rebellion againſt God, and yet the Lord is pleaſed to extend this great favour unto her, and that in the firſt place. Whence
18. OBSERVE, The greatneſſe of a mans ſin is no barre unto Gods mercy.
Obſerve. 18 HE could, and did pardon Davids adultery, ſeconded with the foule murther of Urijah, Peters denial, and forſwearing of his Maſter, Pauls perſecuting and blaſpheming, 1 Tim. 1.13. and promiſeth pardon to every ſin and blaſphemy, unleſſe it be againſt the holy Ghoſt, Mat. 12.31. And this he doth,
1. Becauſe both his mercy and Chriſts ſatisfaction infinitely exceed the proportion of any ſin, Rom. 5.20.
2. That the riches of Gods mercy, and free grace, might the more be magnified, when ſuch multitudes of hainous ſins are pardoned, which is that at which God chiefly aimes.
This is Gods large promiſe to the woman, but this is not all, the Lord is pleaſed to extend the ſame mercy to her iſſue too, and tells her, that her ſeed ſhall tread in her ſteps, and ſtand out in defiance, and continue this enmity againſt Satan and all his ſeed. Whence
19 OBSERVE, Gods mercies are not only freely beſtowed on the godly, but are extended to their poſterity after them.
Obſerve. 19 THis God manifeſted in eſtabliſhing his Covenant with Abraham, which included his poſterity too, Gen. 17.7. In renewing it with Noah Geneſ. 9.9. In entailing the Kingdome upon Davids poſterity, Pſal. 89.29. thus he deals with all his people, Deut 30.6. whom he takes into Covenant with him, and their poſterity after them; yea, we ſee the ſanctions of the Law, both in mercy and judgement, take in the poſterity too, Exod. 20.5, 6. And it ſtands with great reaſon, That ſeeing the good, or evil condition of the children, is a bleſſing, or curſe to the parents, God ſhould thus diſcover to the world both his Mercy and Juſtice, not only on the perſons of thoſe that pleaſe him, or walk contrary to him, but on their poſterity after them, that his different diſpenſations might be both the more obſervable at preſent, and the better remembred to poſterity, when the examples of both are made known by this meanes, to ſucceeding ages.
Let all men ſeek the good and advancement of their children, by intereſſing themſelves in the Covenant with God, and continuing faithful therein, that God may be alſo the God of their ſeed after them, as he engageth himſelf to be, under the condition expreſſed to David, Pſal. 89.30. if they alſo walk in obedience before God. Otherwiſe, God cuts off the revolting iſſue of the beſt Parents, as appears in the examples of Cain, Cham, Iſhmael, Eſau, and divers others, ſo that Parents, that deſire their poſterity may enjoy this large priviledge, to be included in the Covenant, muſt performe that which God commends in Abraham, Gen. 18.19. to command their children to walk in the way of the Lord; by the benefit of this Covenant they have a fountain of all happineſſe, and that for eternity.
Let our mercies be like unto Gods, extended not only to the faithful, but to their poſterity after them; as Davids was to Jonathans iſſue, 2 Sam. 9.1. and let us make accompt of our own, and other mens iſſue, according to their intereſt, left them by their Parents in Gods Covenant, deſiring to match and joine in friendſhip, with the good children of godly Parents, as heires of the bleſſing, avoiding all inward ſociety with the wicked ſeed of ungodly Parents, as inheritors of their curſe.
The womans ſeed we …e, is not all of the ſame nature or condition; for we have here a diviſion between ſeed and ſeed: part is called the womans ſeed, and another part the ſeed of the Serpent, though both the one and the other deſcended of the woman, according to the fleſh, although diſtinguiſhed both in diſpoſition (for the one part hates the other) and in name; for the one part, as we ſee, is termed the ſeed of the woman, and the other the ſeed of the Serpent, and this promiſe of ſanctification belongs only to that ſeede, which is called the womans ſeed, which only ſhall perſiſt in the hatred of Satan, and of his ways. Whence
20 OBSERVE, The Promiſes of mercy and grace belong only to the holy ſeed.
Obſerve 20 NOt only to Abrahams ſeed alone, Gen. 17.7. but beſides to Iſaac, his ſeed by Sarah, ver. 19. for Iſhmael his ſonne by the bond woman, muſt not inherit with Iſaac, Gen. 21.10. nay, not to all Iſaacs ſeed neither; profane Eſau muſt be cut off, and only Jacob loved, and the other hated, Rom. 9.13. only the ſeed of Iſrael muſt be Gods peculiar treaſure, though the earth be his, Exod. 19.5. and known (that is, acknowledged and owned) by him, of all the families of the earth, Amos 3.2. yea, only the godly of that people, are accounted for the true ſeed, ſuch as were Jewes inwardly; the reſt, the name of a Jew, and the outward circumciſion profits not at all, Rom. 2.25. In one word, the Promiſe of grace and glory, belongs unto thoſe that God hath given to his Sonne Chriſt, and to them only, John 17.2, 9. ſo that he is the Saviour only of his own body; Eph. 5.23.
Now in that only thoſe, which joyne with the woman in this holy enmity againſt Satan, are here termed the womans ſeed, and the reſt that joyne with Satan are termed his ſeed,
21. OBSERVE Only godly children are worthy to be called and accounted children.
Obſerve. 21 IN Iſaac alone ſhall Abrahams ſeed be called, Gen. 21.12. and he only is truly a Jew, which is one inwardly, circumciſed in the heart as well as in the fleſh, Rom. 2.29. and the children, not of the fleſh, but of the Promiſe, are they that are to be accounted for ſeed, Rom. 9.8. the reſt are children of the forcerers, and of the adulterer, and the whore Iſa. 57.3. as, on the other ſide, they that are no children by natural deſcent, become children by walking in the ſteps of the faith of Abraham, Rom. 4.12. good reaſon they ſhould never be accounted for the ſeed of a godly Parent,
1. That have in them nothing of the Parents beſt part, the Image of Chriſt, after which he is renewed in holineſſe.
2. Nor with whom Parents can have any …ward communion, or any true comfort in them, or profitable ſervice by them here, nor can at all enjoy them hereafter; when the one ſhall be a Citizen in Heaven, and the other a Firebrand in hell. So that a good man muſt not reckon his children by their number, but by their grace and holineſſe. Thoſe amongſt them that are wicked, are none of his.
The reſt of the womans ſeed according to the fleſh (for the image of Satan, which they beare, and wherein they reſemble him, as a childe doth the Parents) are termed his ſeed, for the reſemblance that they carry of his nature. For under the ſeed of the Serpent, that is, of Satan, in this place are comprehended not only all the divels, (who though they come not of Lucifer, the Prince of devils, by natural propagation, yet reſemble him in their diſpoſition, and may not improperly be termed his ſeed) but beſides, all ſuch wicked men, as are drawen in by him, to take part with him againſt God, in hating and perſecuting his ſervants, and in ſubmitting them ſelves to ſerve him, and to be guided in all things by him to do and fulfil his Will. Whence
22. OBSERVE, Wicked men be the devils children in true account.
Obſerve. 22 SO our Saviour calls the Jewes, John 8.44. and the Apoſtle, 1 John 3.10. termes all wicked men. And St. Paul gives that name to Elymas, in particular, Acts 13.10. ſo indeed they may be judged to be,
1. Becauſe Satans ſeede abides in them, that is, thoſe falſe principles which Satan hath infuſed into them, and wherewith he ſtrongly poſſeſſeth their hearts, which the Apoſtle calls ſtrong holds and high imaginations, 2 Cor. 10.4. according to which they reſemble his nature, as children do the diſpoſition of their Parents.
2. Becauſe they willingly ſerve him, as a ſon either doth, or ought to do his father, Mal. 3.17. walking according to him, Eph. 2.2. doing his works, and fulfilling his will and luſts, by which mark our Saviour proves the Jewes that perſecuted him to be Satans children, John 8.44. ſo that the condition of ſuch perſons, muſt needs be extreamly both baſe and miſerable: which as it may juſtly move all wiſe men, both to hate and avoid them, as ſo many young devils; ſo it ought to turne our envying at them (to which we are too prone) into mourning and lamenting for them, as ſo many miſerable wretches, who inſtead of the Image of God, have upon them the image of Satan, which abaſeth them below the baſeſt of all creatures.
Between this baſtard ſeed, and the true ſeed of the woman, God hath decreed perpetual enmity, which neither can nor ſhall be ended, but in the final deſtruction of Satan and his curſed feed, who ſhall not leave to hate, fight againſt the godly, till they leave to be. Whence
23. OBSERVE. There is and ſhall be irreconcileable hatred and enmity, between the godly and the wicked men of the world.
Obſerve 23 THey have alwayes been, and ſhall be an abomination to the wicked, as the wicked are unto the godly, Prov. 27.27. See ver. 1. Obſ. 2. in the Uſe.
24. OBSERVE. Enmity and malice againſt godly men, is an evident mark of a childe of the devil.
Obſerve 24 THereby our Saviour convinceth the Jewes to be of their father the devil, becauſe they hated him that came from God, John 8.40. and Saint John, 1 John 3.10. tells us, that this manifeſts men to be the children of Satan, becauſe they love not their brethren, as Cain loved not Abel, but hated and ſlew him upon no other quarrel, but for goodneſſe, ver. 12. as Davids enemies hated him for the ſame cauſe, Pſal. 38.20. Indeed when they make the goodneſſe of thoſe whom they hate, the ground of their hatred, they expreſſe the image of Satan in them to the life. I grant, they pretend to hate no man for good or goodneſſe, but for ſome evil, which they pretend they finde to be in them (ſo the Jews excuſe themſelves to our Saviour Chriſt, John 10.33.) But when they neither hate, nor avoid, nor abhorre in themſelves or other men, that hypocriſie, pride, covetouſneſſe, cenſorious ſpirits, for which they pretend to hate the godly, beſides other fouler and groſſer ſins, even againſt the light of Nature, which either themſelves live in, or elſe they tolerate in their friends, they do clearly convince themſelves, that the pretended cauſes of their hatred, are but cloakes of their malice, which is truly raiſed in them, by the contrariety of their nature to that which is good, which becauſe they abhor, they hate all thoſe in whom they finde it.
We have hitherto taken notice of the enmity that God put between Satan and the woman, and between his ſeed, and the ſeed of the woman. This inward enmity breaks out at laſt into open warres, wherein Chriſt (who is ſpecially pointed at in the ſeed of the woman) ſhewes himſelf on the behalf of his children, and undertakes the quarel, and for them ſubdues Satan, and breaks and cruſheth in pieces all his power, yet not without ſome wounds received by the hand of Satan, both in his own perſon, and in the faithful, who are his ſeed, and members of his body. This indeed happened to our Saviour in his own perſon, in the dayes of his fleſh, when he took on him our nature, and became the ſeed of the woman, as he was indeed, and is ſo termed by God himſelf in this place. Whence
25. OBSERVE, Chriſt is truly the womans ſeed.
Obſerve 25 MAde fleſh, John 1.14. Mediately, through many deſcents, of the ſeed of David, Rom. 1.3. but immediately, made only of a woman, Gal. 4.4. not the natural way of generation, after the manner of other men, but by the Power of the Holy Ghoſt over-ſhadowing the bleſſed Virgin, but in all other things, ſinne only excepted, made like unto his brethren, (as the Apoſtle ſpeaks, Heb. 2.17.) and thus far it pleaſed him to abaſe himſelf.
1. That thereby being made under the Law, (which was given to the whole nature of man) he might in our nature fulfil it for us Gal. 4.5.
2. That he might in the ſame nature ſuffer, and make ſatisfaction for our ſins, which as God he could not do, becoming a curſe for us, Gal. 3.13.
3. That he might take (that is, that we might be aſſured that he doth take) compaſſion of our infirmities, whereof he had experience in his own perſon, Heb. 2.17, 18.
4. That he might joyn us unto God, by taking on him a middle Perſon, and becoming both God and man.
5. That in our nature he might conquer Satan, death and hell, and take poſſeſſion of Heaven for us, as himſelfe affirmes he would do, John 14.2, 3.
Chriſt now, becoming the ſeed of the woman, by taking the ſubſtance of his fleſh from her body, and therewithal, uniting all the faithful with him, into one body, whereof he is the Head, undertakes the war againſt Satan, wherein, as in all wars it happens, there are wounds on both ſides, thoſe of Chriſt and his members without danger, as lighting only on the heele; but Satans, mortal. Let us then conſider them, firſt as they light upon Chriſt in his own Perſon, and then as they light upon his members. And
26 OBSERVE, Chriſt, in the dayes of his fleſh was, in his own Perſon, wounded and bruiſed by Satan, and his inſtruments.
Obſerve. 26 THat he was wounded and bruiſed, all the perſecutions which he endured in the whole courſe of his life, but above all, his death on the croſſe, do ſufficiently teſtifie: and that he ſuffered thoſe things by the hand of Satan and his Agents, appears, not only by the conſideration of the perſons, by whom he was perſecuted, who, as our Saviour teſtifies, being of their father the devil, fulfilled therein the will, and and did the deeds of their father, John 8.41, 44. but is more eſpecially manifeſted, by Satans actual poſſeſſing of Judas, who, as we know, contrived the plot, and had the greateſt hand in the acting of the meanes, by which our Saviour was brought at laſt to his death, John 13.27. Luke 22.3.
Let none of Gods children, either hope to eſcape perſecutions, ſeeing the ſervant is not greater then his Maſter, Mat. 10.25. or be much troubled at them.
1. Having Chriſt himſelf, and ſo many holy perſons, of whom the world is not worthy, our companions in them.
2. Seeing they are ſanctified in Chriſts perſon.
3. And our ſelves are by them made conformable to him, which is the head, Phil. 3.10. according to Gods owne decree, Romanes 8.29.
4. Who can eaſily, and will certainly cauſe all ſuch perſecutions to work together to our good, Rom. 8.28. making uſe of them to purge out our ſins at preſent, Iſa. 29.9. to make us more pliable to Gods Will, and careful of performing our duty, Pſal. 119.67, 71. more frequent and fervent in prayer, and the like.
5. And in them gives us more experience of his love, 2 Cor. 1.5. and comfort in the midſt of them, Rom. 5.3. beſides the encreaſing of our reward hereafter.
This bruiſing of Chriſts heele, we ſee, is alſo a part of Gods decree, for when God ſaith it ſhall be ſo, we cannot deny but he decreed it. Whence
27 OBSERVE, Chriſt ſuffered nothing in his perſon, but what God himſelf had before determined and decreed.
Obſerve 27 SO Saint Peter tells us in expreſſe termes, that all that he ſuffered from Judas his betraying of him, till he was crucified, was determined by the counſel and foreknowledge of God, Acts 2.23. and 4.27, 28. much more were the agonies of his ſoule, wherein he wreſtled with the wrath of God, determined by God, ſeeing he laid them on him by his own hand. For it pleaſed the Lord to bruiſe him, and to put him to grief, (ſaith the Prophet) Iſa. 53.…0.
1. Neither indeed was it poſſible, for any evil to befall him, but that which God had not determined to bring upon him, ſeeing there is no evil in the city which he hath not done, Amos 5.6.
2. Neither have we any other ground of ſtrong conſolation to our ſelves, in Chriſts ſufferings, but from hence, that as he willingly poured out his ſoule to make it an offering for ſin, Iſa. 53.10. ſo he did it by the will and counſel of his Father, who therefore cannot but accept that ranſome which himſelf had appointed.
But this wound of Chriſts was only in his heele, which therefore touched not his life, ſeeing it came not near to any vital part, ſo that Chriſt, though he was bruiſed in that conflict, yet was not overcome or deſtroyed by Satan, but ſurvived, and his life remained whole in him ſtill. Whence
28 OBSERVE, Though Satan by Gods permiſſion wounded our Saviour Chriſt, yet he could not conquer or deſtroy him.
Obſerve 28 IT was no part of Gods intention in Chriſts ſufferings, that he ſhould be kept under by them, therefore he would not leave his ſoule in the grave, Pſal. 16.10. (for then we had been yet in our ſins, 1 Cor. 15.17. and ſo the counſel and purpoſe of God concerning mans redemption, which was the only thing intended in the ſufferings of Chriſt, had been wholly fruſtrated.) Nor was it poſſible that Chriſt ſhould be held under by death, Acts 2.24. ſeeing he was able by the Power of his Godhead, to take up his life again as eaſily, as he willingly laid it down, as himſelf affirmes, John 10.18.
But this bruiſing of Chriſts Head, implies not only the ſufferings of Chriſt, in his humane Nature, in his own Perſon, but withal the afflictions of his members, which are alſo called the afflictions of Chriſt, Col. 1.24. ſo that we ſee throughout this whole Promiſe, Chriſt and his members are ſpoken of as one. It is One ſeed, betwixt which and Satan God will put this enmity, that is, Chriſt, and all that are Chriſts, and the bruiſing of Chriſts heel, is the afflicting of him, and of his children. Whence
29 OBSERVE, Chriſt, and all that are members of his body are one.
Obſerve. 29 ONe houſe, Eph. 2.20, 21. one vine, John 15.5. one body, 1 Cor. 12.27. in ſo much, that the Church is called Chriſt, 1 Cor. 12.12. The reaſons may be,
1. God, who is One, delights in unity, which he therefore aimes at in his Church, Job 17.22, 23.) as being neareſt to perfection.
2. By this meanes he can moſt eaſily communicate unto them all things, both his graces, Eph 4.15.16. and merits, both of his ſufferings and righteouſneſſe.
3. And can likewiſe moſt eaſily rule and govern it, as the whole body, we ſee, is eaſily guided by the Head.
Firſt, let it comfort all Chriſts members,
1. In their advancement to be made members of Chriſt, and thereby ſons of God.
2. In reſpect of their ſecurity, Eph. 5.23. Zach. 2.8.
3. In their aſſurance of ſupply, in all manner of bleſſings, both ſpiritual and temporal, and that for eternity.
Secondly, let it fill the hearts of all thoſe that perſecute Chriſt in his members, with feare and trembling, wherewith Chriſt terrifies Paul from heaven, Acts 9.4, 5. wherein they diſcover
1. Their impiety, that take up armes againſt Chriſt himſelf.
2. Their folly, as being aſſured to be foiled, and utterly ruined at the laſt.
Thirdly, let it move us to be zealous for Chriſt our Husband, nay, our Head, as Elijah was for God, 1 Kings 19.10. and David, Pſal. 119.139.
1. For his honour, Pſal. 69.9.
2. For his children, 2 Cor. 11.29.
3. For his truth, Jude 3. ſenſible of any evil done unto any of theſe, ſee Pſal. 119.158. and rejoycing in their advancement.
Fourthly, let us that draw ſo near unto Chriſt, walk worthy of him in all holy converſation,
1. Becauſe he will be ſanctified in all that come near him, Levit: 10.3.
2. Becauſe the ſcandals of our ſins reflect upon him, Rom. 2.24.
It hath been noted, that the bruiſing of Chriſts heele, implies the ſufferings of Chriſt in his members, as well as in his owne Perſon, and both of them by Gods decree. Whence
30. OBSERVE The members of Chriſt, may, and ſhall ſuffer by the malice of Satan and of his inſtruments.
Obſerve. 30 OF this truth our Saviour himſelf aſſures, Mat. 24.9. and Rev. 2.10. and all experience makes it good, Hebrewes 11.36, 37. Reaſons
1. Satans power, Eph. 6.12. when God lets looſe the reines to him, as is manifeſt in Jobs ſufferings, Job 1. and 2. joyned with malice and ſedulity, 1 Pet. 5.8.
2. Gods Will and Decree, and that
Firſt, for his own honour divers wayes.
1. To manifeſt his childrens ſincerity and faithfulneſſe in cleaving to him, truſting in him, Job 13.15. and ſerving him chearfully, Acts 20.24. notwithſtanding all the afflictions that befal them.
2. To declare his own Power, in ſupporting and preſerving his ſervants in the midſt of their trials, like the three children in the fiery furnace.
Secondly, he cauſeth thoſe afflictions to turne to the good of his children.
1. To keep their hearts low, 2 Cor. 12.7.
2. To make us thereby more watchful over our wayes.
3. To encreaſe our reward hereafter.
Let not us then be diſcouraged by our ſufferings, as David was to his great hazard, Pſal. 73.13. much leſſe be ſo offended by them, as to forſake our way, with thoſe reſembled by the ſtony ground, Mat. 13.21. ſeeing we have therein
1. Chriſt for our companion.
2. The afflictions themſelves ſanctified in his Perſon.
3. Ordered by the counſel of God for our good, Rom. 8.28.
4. And recompenced at length with a farre more excellent weight of glory, 2 Cor. 4.17.
Secondly, expect and prepare for trials, ſeeing we know they are,
1. Certain, 2 Tim. 3.12. as being decreed by God himſelf.
2. In themſelves unpleaſant to fleſh and blood, Heb. 12.11.
3. And dangerous, if we are diſcouraged by them. The beſt preparation againſt it is
1. To make ſure of Chriſt, and in him of eternal life.
2. In all things keep a good conſcience, 1 Pet. 3.16. that we may have no other burden upon us, but the affliction it ſelf.
3. Stand looſe from the world, ſee 2 Tim. 2.3, 4.
4. Joyn in ſociety & fellowſhip with the godly, Pſ. 119.63. who may both adviſe and encourage us.
But that which may be unto us inſtead of all comforts, in theſe combates of ours with Satan and his inſtruments, is this, that Jeſus Chriſt himſelf is engaged in the cauſe, and undertakes the quarrel in our behalf. The ſeed of the woman, that is, Chriſt, not only enters into the combate againſt Satan, but prevailes in it, and in the iſſue breaks the Serpents head, that is, wounds him, and that mortally and irrecoverably. Whence
31 OBSERVE, Christ himſelf in his own Perſon, is he that takes up the quarrel of his Church, againſt Satan and all his Agents.
Obſerve 31 SEe Rev. 12.7. He is that ſtrong man that enters into his houſe, and ſpoiles him, Mat. 12.29. it is he that undertakes all his inſtruments, the mighty men of the world, and treads them down, Pſal. 110.6. Reaſon
1. There is none elſe that can undertake ſo great an adverſory to prevail againſt him, ſee, Iſa. 59.16, 17, 18.
2. Neither is it fit that any, but he that is the head of the Church, ſhould be the Saviour of his body, that when he alone is all things unto us, the honour of all might returne unto him alone, 1 Cor. 1.30, 31. Beſides, it wonderfully eſtabliſheth our hearts, when we know we are under the wings of a Protector, not only mighty to ſave, Iſa. 63.1. but ready to ſave and ſerve the members of his own body, upon which grounds our Saviour wills us to be without feare, John 16.33. And laſtly, it cannot but encourage us to adhere firmely to him alone, as the children of Iſrael reſolve to do unto God upon the ſame ground, Joſh. 24.17, 18.
Let it raiſe up, and ſupport all the hearts of the godly, in a full aſſurance of a certain and glorious conqueſt, over Satan and all his malignant inſtruments at the laſt, in all their conflicts, Rom. 8.37. ſeeing they have a Protector, that in himſelf is mighty to ſave, Iſa. 69.1. and that hath received from his father all fulneſſe of Power in heaven and earth, Mat. 28.18. and that for that purpoſe, that he might ſave his body the Church.
2. Let us undertake Chriſts quarrel, as he undertakes ours, and engage our ſelves for him, as he doth for us, after the example of the Prophet David, Pſal. 139.21, 22. eſpecially Magiſtrates, See Pſal. 94.16. and 101.8. and every man in his place contending for the common faith, Jude 3. ſtanding up and ſhewing our ſelves on the behalf of his children, againſt all thoſe that wrong and perſecute them.
In the next place, it will be fit to take notice of the kinde of the wounds, which they that are the womans ſeede receive at Satans hand, and they are like the wounds that light upon our Saviour in his owne perſon, wounds in the heel; painful, but not mortal, as coming near no vital part. Whence
32 OBSERVE, The wounds which the members of Chriſt receive by the hand of Satan and his inſtruments, may be painful, but ſhall not be mortal.
Obſerve. 32 THey may fall ſeven times a day, but ſhall ſtill riſe again, Prov. 24.16. their enemies may afflict them, but ſhall never prevaile againſt them, no, though they take away their life, Luke 21.16, 18. becauſe they cannot be hurt of the ſecond death, Revel. 2.11. Reaſon,
1. God who hath ſet bounds unto the ſea which it cannot paſſe, Job 38.11. can, and doth reſtraine the remainder of the wrath and rage of wicked men, Pſal. 76.10. yea, of Satan himſelf, as we ſee in Jobs example, Job 1.12. & 2.6.
2. And hath given Chriſt a ſpecial charge to keep all thoſe ſafe that God hath given him, John 6.39. & 10.28. and hath alſo furniſhed him with ſufficient power for that purpoſe.
3. God ſhould otherwiſe faile of his maine end, the honour that he hath by his Saints, whom he hath choſen for himſelf, and taken neer unto him, that they might behold his glory, John 17.24. and continually ſing his praiſe.
4. And beſides, he muſt needs ſuffer in his honour another way, when he ſhould be conceived to be either unfaithful in not protecting his own ſervants; or weak, as unable to ſecure thoſe that depend upon him.
5. And upon thoſe grounds men muſt needs be diſcouraged in giving up themſelves to his ſervice, or to go on therein with cheerfulneſſe and confidence, which God requires, when they could have no aſſurance of ſafety in his wayes.
Let all thoſe that are Chriſts, labour to eſtabliſh their hearts with ſuch a firme confidence in Gods protection for the ſecuring of their eſtates, that they may deſpiſe all the rage, power, and policies, yea all the effects of the malice of Satan, or any of his inſtruments in thoſe troubles and afflictions wherewith they exerciſe the godly, as the three children deſpiſed the menaces of the King of Babylon, Dan. 3.16, 17. and Saint Paul the priſons and bonds that he knew he was to undergo, which moved him not at all, Act. 20.24. as there is no cauſe why they ſhould, ſeeing we know
1. That ſuch things cannot hurt us.
2. But ſhall turn to our good, Rom. 8 28. as David found by experience, Pſal. 119.71. and ſhall encreaſe our reward hereafter, 2 Cor. 4.17.
3. And are but the effects, not ſo much of mens wrath or malice, as of Gods truth and faithfulneſſe, Pſal. 119.75. And let this comfort ſupport our hearts, not only in our outward afflictions, but in inward temptations, and buffettings of Satan which are more dangerous, where by though he foile us ſometimes, yet we know Chriſt hath prayed for us that our faith ſhall not faile, Luk. 22.32. but we ſhall be kept by the power of God to ſalvation, 1 Pet. 1.5.
But that which above all the reſt we ſhould fix our eye upon in this combate between the woman and her ſeed, and the Serpent and his ſeed, is the iſſue and event of it, both the one and the other ſhall be bruiſed and wounded, but differently. For the womans ſeed ſhall be wounded only in the heele, far from the fountain of life, and therefore without danger; but the wounds of Satan and his ſeed ſhall light upon their head, which is the fountain of life and power: from whence
33 OBSERVE, The combate between Chriſt, and Satan and his Inſtruments, ſhall end at laſt in the Total and Final ſubduing of them, and breaking in pieces all their power.
Obſerve 33 SAtan muſt be troden under the feet of the Saints, Rom. 16.20. and Chriſt himſelf ſhall wound the heads over many Countreys, Pſal. 110.5, 6. This truth indeed will be moſt fully and clearly manifeſted to all men, in that great day, when Satan himſelf, with his chief inſtruments, ſhall be caſt into the lake of fire and brimſtone, Rev. 20.10. but in the mean time is evident enough to all that have eyes to ſee, in thoſe conqueſts which the godly obtaine at preſent, as eſpecially in ſpiritual combates, when they hold faſt their faith in the midſt of the ſtrongeſt aſſaults, as Job doth, Chap, 19.25. and even in outward afflictions, under which they are exerciſed, in which they are more then conquerors, Rom. 8.35. Reaſon,
1. He hath no power in himſelf, more then any other creature, which conſequently may be taken away at Gods pleaſure, and is limited by him in the mean time, ſo that God may prevaile over him when he will.
2. Satan is Gods enemy, Mat. 13.28, 39. and ſo are all his followers: now it is Gods honour, that all his enemies ſhould fall before him, Jer. 51.47, 48. Rev. 19.22.
3. Neither is there any other meanes of eſtabliſhing a full and perfect peace in the Church of God, then by ſubduing thoſe that trouble it.
Let the godly then raiſe up their ſpirits by fixing their eyes, not too much upon the ſharp conflicts which they endure at preſent, but upon the glorious conqueſt which they ſhall obtaine at laſt, when Satan ſhall be troden down under their feet, which is aſſured,
1. By Gods promiſe, Rev. 14.8. which is Yea, and Amen.
2. By the reſpect which he muſt needs have to his own honour, (infinitely advanced by triumphing gloriouſly over all the powers of darkneſſe, and daſhing his enemies in pieces, Exod. 15.6.) of which he is tender above all things; Ezek. 36.22, 23.
3. And by his holineſſe, by which he hates all that work iniquity.
4. By his power which enables him to tread down all ſtrength under his feet.
5. And by all experience, See Pſal. 106.45, 46.
The laſt thing to be taken notice of in Gods promiſe, is his expreſſion, in ſpeaking of the womans ſeed, which he ſtill mentions as One; it ſhall be at enmity with Satan, it ſhall be bruiſed, and it ſhall break Satans head, that is, the whole body which is compriſed under that name of ſeeds, Chriſt himſelf, with all his members; who have all of them as well an intereſt in this victory, as they have had their ſhare in the combate. Whence
34 OBSERVE, Chriſts victory over Satan, though it be by, yet is not for himſelf alone, but for all his members, who alſo ſubdue Satan in, and thorow him.
Obſerve. 34 AS they are affirmed to do, Rev. 12.11. even to have overcome the wicked one, 1 John 2.13, 14. whom therefore Chriſt will ſhortly tread under their feet, Rom. 16.20. It is true in general, that Chriſt as Mediator, hath done nothing apart for himſelfe, wherein all his members have not an intereſt with him. Reaſon,
1. Chriſt needed no ſuch combate with Satan, and victory over him, for any thing that concerned himſelf; ſeeing he had in the beginning, caſt him down into hell, where he holds him ſtill in chains of darkneſs, Luk. 8.28. 2 Pet. 2.4.
2. The neere relation which he hath unto the Church, bindes him to be the Saviour of his body, Eph. 5.23.
3. Unleſſe his children had been delivered out of the hands of their enemies, they could never either ſerve him in holineſſe, which is the end of their redemption, Luk. 1.74, 75. nor praiſe him and rejoyce in him cordially, as they ought to do, ſee Rev. 2.10.
A great encouragement to the godly, even to all the holy ſeed, to fight reſolutely againſt Satan and all his inſtruments, againſt our own corrupt luſts within this body of death, (as the Apoſtle terms it,) Rom. 7.24, 25. by the power of the Spirit Gal. 5.24. and temptations and tryals from without, (cleaving ſtill faſt unto Chriſt, Rom. 8.35.) over all which we are ſure to obtaine a glorious conqueſt at the laſt, and having fought manfully under Chriſts banner, to receive the Crown of life, as is often promiſed, Rev. 2.11, 17. and 3.5, 12.