The Mystery and Marrow of the Bible
7. Finally, When the world generally neglected and despised God's precious promise of lapsed Sinners Recovery in Christ the Seed of the woman, and were swallowed up with violence and all manner of wickedness incorrigibly: then the Lord brought in the Flood upon the world of the ungodly, in the midst of their impiety and Security, and destroyed them all. Thus this First Administration of the Covenant began at the worlds First Corruption by Sin, and ended at the worlds First general Destruction by the Flood.
Thus this First Promise, though it had not the Name and Compleat Formality of a Covenant: yet if the Author, Parties, Matter and Form thereof be duly considered, it had the Nature and Reality of a Covenant.
APHORISM I.
HEnce, Immediately upon Adams Fall God revealed a gracious Promise touching man's recovery. H •… re note, 1. That after the Fall God revealed a Promise touching man's recovery. 2. That this Promise was revealed immediately upon Adams Fall. 3. That this Promise was most gracious. 4. Corollaries ensuing hereupon.
1. That after the Fall God revealed A Promise touching man's Recovery; is evident, 1. By the heavy and dreadful doom which God pronounced upon the Serpent for ruining Man by his subtle Seducements. This doom was fourfold, as hath been shown. A doom not only in Justice and wrath against the Serpent: but also in mercy, favor and compassion to man seduced by the Serpent, as the particulars thereof evince. Now in God's Explicit denouncing of the Serpents destruction for Seducing Man, seems to be comprised an implicit promise of man's Salvation, though seduced by Satan. 2. By the Enmity which God hath put betwixt the woman and the Serpent, and betwixt their respective Seeds. For, where there is Enmity against the Serpent Satan who tempteth unto evil; there must be a Nature and principle Contrary both to Satan, and to Sin, whereunto Satan tempteth. What can this principle be, but Repentance, &c? And where there is enmity expressed against Satan: there is Reconcilement, Amity and Union implied with the Lord God. This imports man's Recovery. 3. By the utter victory promised to the woman's Seed over the Serpent, in bruising the Serpents Head. The Serpent overthrew the woman: but the woman's Seed shall overthrow the Serpent, and all the works of the Devil, Sin and Death. Satan is not subdued, till sin and Death be subdued. Now sin and Death being bruised in the Head, and subdued: Man is delivered from his deadly enemies and recovered. For (as Luther said well) Sin and Death are the Head of the Serpent.
2. That the Promise of Mans Recovery was Revealed immediately upon Adam's Fall, seems clear by the Series and order of the History. For, Adam, in all Probability fell on the self-same day in which he was created, being the same day made and mar'd, formed and deformed, as hath been formerly shown: And was on the same day wherein he finned, cast out of Paradise, stripped of all his Paradise-Privileges, and sentenced to divers miseries: yet after his fall, and before his Sentence or ejection out of Paradise, whilst God was pronouncing Sentence upon the Serpent (who first offending, was first doomed) even then the Lord Promiseth the enmity of the woman and her Seed against the Serpent and his Seed, and the bruising of the Serpents head by the Woman's Seed. Una eademque dies vulnus opem{que} tulit; One and the snme day brought on both the Woman and the cure, the Malady and the remedy. In the Serpents malediction, is Comprised the Sinners. Benediction. Whilest God denounceth the Serpents Damnation, he proclaimeth the Sinners Salvation. This Promise is not directed to the woman, deceived by the Serpent: nor yet to Adam, deceived by the woman; But it is expressly directed to the Serpent; for, as yet God continueth his speech to the Serpent, and this is part of his Doom, And I will put enmity between thee and the woman, and between thy Seed and her Seed, &c. How is it directed to the Serpent? Not as a Promise (for God intended no Promise nor saving mercy to him,) but only as a Threatning. Every thing therein is destructive to the Serpent: not only the Curse, and his debased Posture: but also the Enmity, and the bruising of the Serpents Head. What could vex and punish the Serpent worse, then to be ruined by the Seed of the woman whom he had ruined? So then it is a Promissory threatening: and a Minatory Promise. As Minatory it was against the Serpent: as Promissory it was for Sinners seduced by the Serpent. It is as Samson's Lyon with Honey in his bowels. The Lyon of the threatening is for the Serpents ruin; the Honey of the Promise is for the Sinners refreshment.
3. That this Promise was most gracious, may appear divers ways, viz. 1. By the extreme misery into which man was plunged by his Fall; before, & when this Promise was made. For, at that time man was wholly under the deadly penalty of the broken Covenant of works admitting of no Mercy▪ The Covenant of Faith in Christ the Seed of the woman being as then wholly unknown to him as a Remedy. This was the utmost misery that ever mankind was in, or can be in, on this side hell, from the beginning to the end of the world Consequently God's promise of the Recovery out of this extremist misery, must needs be supereminently gracious. 2. By the complete sufficiency of the Remedy promised for man's Recovery out of this extremest misery, viz. the Seed of the woman, that is peculiarily & primarily J. C. God-man, to be born of a woman who is able to save to the utmost. Nor man, nor Angel, nor any mere Creature in the world could have appeased infinite justice offended, & so have recovered man offending: had not Jesus Christ this Seed of the woman 〈 in non-Latin alphabet 〉 undertaken and effected it. The promise then must needs be most gracious, that contrary to all desert, tenders to man most wretched, the only all-sufficient and Efficacious remedy. 3. By the Speediness of the Promise. Had God promised Recovery to Adam nine hundred years after his Fall, it had been a glorious act of Grace: But that he promised this recovery so immediately after his fall the selfsame day, this proclaims divine Grace double glorious. Oh the riches of the Glory of God's Grace to wretched man, That would not suffer him to lie despairing in his misery, for one day; That would not permit Satan the old Serpent, to insult over him, and his misery, for one day; That would not suppress the yearning of his bowels of mercy to miserable undone man for one day: That would not defer the publication of the soul-reviving Gospel of Christ, the Sinners Salvation, the Serpents Damnation, for one day!
4. Lorollaries hence. Did God immediately upon Adams Fall reveal a Gracious Promise touching Mans Recovery? Then,
(1) See here the Antiquity of the Gospel. The word Gospel is from the ancient Saxon Godspel, that is, Good-speech, as some think: It is, Glad tidings from God touching lapsed Sinners Recovery and Restitution. Such glad tidings is peculiarly styled The good word of God: and is published not only since Christ under the New Testament, but long before Christ under the Old Testament. And they that reject or despise the Old Testament, as not Gospel, do neither understand what the Old Testament, nor the Gospel mean. The Gospel, the glad tidings of Sinners Recovery, was published presently upon man's fall: probably on the self-same day whereon man was corrupted, yea and created. And after that, still more and more cleared, by Scriptures in all succeeding ages. The Gospel then is almost as ancient as the Creation of the world. Hence its styled, for the Great Antiquity of it, The Everlasting Gospel. And to this effect it is said, that The un-lying God hath promised Eternal life before the world began. Gr. before times of ages: or, before ancient times. Here (as Calvin well noteth) we are not to carry the Promise to before all times, but to most ancient times, even from the foundation of the world. Thus the Gospel is most ancient. And good things, the more ancient, the more excellent, as most like to God himself, who is from Eternity.
(2) Mans Recovery was at first but Promised. It was not actually effected and performed till the fullness of time, which was many thousands of years after the Fall: till when, Mans Recovery did hang only in the Promises, like water in the clouds, or like fruit in the blossoms. And yet this Recovery only Promised, was for those times effectual and sufficient for the Elects Salvation living in those days: God's Promise being sure and infallible to all believers. But now in these later times Mans Recoverie, promised of old, is actually performed and accomplished. And Performed Recovery, far surpasseth promised Recovery.
(3) God's incomparable love to mankind is singularly to be Admired and Adored, in that immediately upon man's fall he would graciously promise man's Rise and Recovery. For, if we duly Consider, The Author Promising, The Blessing Promised, The Object to whom the Promise was made, The Season when the Promise broke forth, And the Parties to whom the promise was denied; it will appear that God's free love to mankind is most wonderful indeed. 1. The Author promising man's Recovery is God. That God, who by a word made the whole world, and, the world becoming corrupt, could by a word have unmade the world again, and have created another world. That God who depends upon no creature, hath no need of man, not of any work of of his hands to add unto him. If man be saved, what gains he? if man perish, what loseth he? yet such his love to man, that he who hath no need of man, promiseth Recovery unto man. 2. The blessing promised, is lapsed man's Recovery. In his Enmity against the Serpent, Amity and Reconcilement with God is promised: and in his bruising the Serpents Head, victory over Satan. O Happy Restauration! Man un-recovered, would have been as wretched as the Devils: Man Recovered, will become as blessed as the Angels. 3. The Object of this Promised Recovery, is lapsed man, Corrupted Man, Apostate man, worthless, loveless, lifeless, hopeless, helpless man, dead in sin, enmity against God, without God in the world, wholly unfit for Heaven, a vassal of Satan, a child of wrath, and an heir of Hell. And will the Holy Lord cast his eye upon such a wretch, such a detestable lump of wickedness, More full of Sin then any toad of poison; so as to restore him? 4. The Season of this Promise of Recovery, was immediately upon Adams fall. Man, presently upon his Creation, made haste to damn himself: God, presently upon Mans fall, made haste to save him. As a tender father speedily snatches up his fallen child from the ground, from fire or water, and hugs it in his Arms compassionately: So the heavenly father snatched our first parents speedily from their lapsed, hopeless state, far worse then of fire or water, by the hand of this Promise, and embraced them in the bosom of his love most tenderly. This was love indeed. Speedy kindness is double kindness. 5. Finally, The Parties to whom this Promise was denied, were lapsed Angels. They were above man by Creation: Man becomes far above them by Restauration. The Angels fall, and find no mercy, no Promise, &c. but woeful Curses, sharp threatenings and severe judgments; Man falls, and yet he finds rich Mercy, and saving Promises of Restauration. Is the inferior Creature thus respected, when the Superior is neglected? Is man healed, when Angels are left incurable? Is lapsed Man saved, and fitted for Heaven; when lapsed Angels are damned and fixed in Hell? Here's an admirable love, a discriminating love to mankind, forever to be adored.
(4) God takes more pleasure in Sinners Recovery, then in Sinners Ruin. This is evident, 1. In that, so immediately upon their Ruin he most sweetly promiseth their Recovery. As most unwilling, that mankind should remain at all in their lapsed State. 2. In that, Since then God so often testifieth, that he hath no delight in Sinners Destruction. To this effect God interrogates, Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways and live? —yea God positively Asserts, I have no pleasure in the Death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye. And if this be not pathetically enough expressed, he swears; As I live, saith the Lord GGD, I have no pleasure in the Death of the wicked, but that the wicked turn from his way and live: Turn ye, turn ye from your evil ways; for why will ye die, O House of Israel? How emphatically!
Doubt. If God have more pleasure in Sinners recovery, then in Sinners ruin: why did God permit the Fall? and upon man's Fall, punish him with Death?
Answ. 1. God permitted the Fall, that he might glorify himself the more in fallen man's recovery. For, as Augustine well: God is so good, that he would not suffer evil to be, were he not able, and did he not intend to bring greater good out of that evil. Hereby ( 1 ) The weakness of the perfectest Creature, left to itself, is discovered. ( 2 ) The mysteriousness of the lapsed Creatures recovery is occasionally revealed. ( 3 ) The Condemnation of the old Serpent the Devil and Satan is aggravated. ( 4 ) The just rejection and condemnation of reprobate persons is prosecuted. And ( 5 ) In all the glory of God's power, freedom, Justice, Mercy, &c. is most illustriously advanced. 2. Though God permitted Mans fall, yet in that Permission, He neither did man any wrong at all, for he was not bound to uphold man, but left him in a perfect, yet mutable state: Nor was he any cause of man's Sin directly or indirectly: for he neither necessitated him to evil by creation or Constitution of his Nature, man being made upright, free, and able to all good: Nor did God tempt him to evil by his Providential dispensation, but only left him to himself to stand or fall. 3. Man being fallen, God justly punisheth the impenitent with Death. Not that he hath any pleasure in the Sinners Death as it is the Destruction of his Creature, but only as it is a due act or expression of his Truth and Justice for his own glory against Sin and Sinners.
(5) How advantageously hath God improved Adams fall, In promising his Recovery immediately upon his Fall? What greater mischief or disadvantage ever came into the world, then by Adams Apostasy? For, thereby Adam and all his posterity to the end of the world were utterly undone, and involved under Death: Hereby Satan had most notably wreak'd his malice upon mankind, and brought them under his diabolical Tyranny: And thereby the Glory of the Creator was deeply obscured and Ecclipsed, his noblest Creature on Earth being ruined, and set against him in extremist Enmity. Yet all these disadvantages the Lord hath turned to great advantage by this blessed Promise. viz. 1. To the increase of Man's felicity. Man was happy before his Fall by a Natural, mutable and finite righteousness in his own person: but he becomes more happy since his fall by a supernatural, immutable and infinite righteousness in the person of the Promised Seed. Before, upon continuance of his obedience, he should have had a continued life in Paradise on Earth: Since, upon his faith in Christ, he shall have eternal life in Paradise which is the third heavens. Thus Adams greatest loss is improved to his greatest gain. 2. To the aggravation of Satan's Misery. Satan was miserable before man's fall, for not keeping his first estate, being reserved in chains under darkness unto the judgment of the great day; But became much more miserable by effecting man's ruin: being thereupon doomed to a fourfold judgment. Then he envied man's natural happiness, so as to overthrow it: Now he shall twice so much envy man's supernatural happiness, which he can never overthrow, but must eternally be overthrown by it. Thus the Lord hath out-shot Satan in his own Bow: hath cut off this Goliath's head, with his own sword. 3. To the illustration of his own glory. Before man's fall God was much glorified by man's Creation: Since his fall, much more glorified by his restauration. Before, by man's integrity of Nature: Since, by man's integrity of Grace. Before, God was glorified in his wisdom, freedom, power and goodness: Since, he is glorified not only in these his perfections, but also in his free Grace, Mercy, bowels of Commiserations and longsuffering.
(6) Hath God thus laid a foundation of Sinners Recovery in his Promise? Then let us, as children of this our heavenly father, resemble him, in endeavoring to Recover lapsed Sinners. Are we ourselves Converted and Recovered from a state of Sin, to a State of Righteousness? Then let us endeavor by Conviction, Admonition, Exhortation, Example, and by all means possible to win and gain poor lost souls unto God: especially such as are more near and dear unto us. Let the Convert Minister labor to Convert the people Committed to him: the Convert husband to gain his carnal wife: The Convert Parents and Masters to win their carnal children and Servants. For, 1. This is a duty required and to be endeavored, not only of Ministers publicly and Especially: but also of particular Christians privately and in their place. Brethren, (saith Paul to the Galatians) if a man be overtaken in a fault, ye which are spiritual, restore such an one with the spirit of meekness. 2. This the godly have desired and endeavored. One Convert soul, would have (if it were possible) all the world also Converted. David begging Restauration from his fall, upon his Restoring promiseth; Then will I teach transgressors thy ways, and Sinners shall be converted unto thee. Paul once Converted, was an happy instrument of the Conversion of many. And he saith of himself; Though I be free from all men, yet have I made myself servant to all, that I might gain the more: And unto the Jews, I became as a Jew, that I might gain the Jews: To them that are under the Law, as under the Law, that I might gain them that are under the Law: To them that are without Law as without Law, (being not without Law to God, but under the Law to Christ) that I might gain them that are without Law. To the weak, became I as weak, that I might gain the weak. I am made all things to all men, that I might by all means save some. 3. For the gaining of Sinners the Lord hath given particular directions: How some are to be won with sweetness, love and meekness; others with fear and terror. Of some have Compassion, making a difference; and others save with fear •… pulling them out of the fire. 4. The Act of winning Souls is an high and excellent point of skil, most-desirable. He that winneth souls, is wise: spiritually, savingly wise indeed: for himself and others, for this and the world to come. 5. How much good doth this bring to the Parties converted! Their eyes are opened, they are turned from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith which is in Christ. And James saith; Brethren, if any of you do err from the Truth, and one convert him: Let him know, That he which converteth the Sinner from the error of his way, shall save a Soul from Death, (and one Soul is better worth then all the treasure of this world,) and shall hide a multitude of sins. 6. Finally, How advantageous will the Conversion of Sinners prove to the instruments of their Conversion! Hereby they shall sweetly resemble the compassionating God, who presently upon Adams fall held forth his golden Scepter to him, His sweet Promise of Recovery. And its no small happiness to be like unto the most Happy God. Hereby also they shall treasure up for themselves a great reward for a better world. For, They that be wise shall shine as the brightness of the firmament: and they that turn many unto righteousness, as the Stars, forever and ever.
Thus; Immediately upon Adams fall, God revealed a gracious Promise touching man's Recovery. This the First Aphorism.
APHORISM. II.
HEnce, This Promise of Mans Recovery was revealed very imperfectly and obscurely. For clearing of this, Consider three things, viz.
1. That this Promise of Mans Recovery was revealed very imperfectly and obscurely, is plain divers ways. 1. In that this Promise is not here fully and wholly expressed, but in part only implied. viz. In the Enmity of the woman and her seed against the Serpent and his Seed, explicitly threatened: the Reconcilement and amity of the woman and her seed with God, is contrariwise implicitly promised. And that which is not plainly expressed, but only implied, is imperfectly and obscurely revealed. 2. In that, this Promise so far as it is expressed, is laid down very generally and remotely; The woman's Seed shall bruise thine head, said the Lord to the Serpent. This is all that's expressed. Now though this for the materiality of it be a Promise, That the woman's Seed should ruin the Serpent, who had deceived the woman: yet for the Formality or manner of it, being uttered and directed only to the Serpent, it is only a Threatning of his Destruction by the woman's Seed. And what is here Promised, is propounded very remotely and generally. For it is not declared particularly & distinctly, ( 1 ) What this woman's seed shall be, for person and office. ( 2 ) When this Seed of the woman should bruise the Serpents Head. Nor ( 3 ) How this Seed should bruise the Serpents Head. But only in the General, The Seed of the woman shall bruise the Serpents Head. Now all Generals are very imperfect and obscure. 3. In that this Discovery of the Promise of Mans Recovery, comes far short of all following discoveries thereof, if they be Compared together. As in the opening of them hereafter will more fully appear.
2. Why was this Promise of man's Recovery thus obscurely and imperfectly revealed? Answ. 1. Because, This Promise was the First Promise, the first daybreak of Salvation, and the very First Gospel that ever was preached unto Sinners. Therefore it was the obscurest and imperfectest of all the Promises. When God at First created the world, he proceeded from the most obscure and imperfect state of the Creature, to the more clear and perfect, till at last he came to the perfectest. At first he created the confused Mass or lump, and the Earth was without form and void, darkness being upon the face of the deep; Then he created things without life; as light, the firmament, Dry land, and Seas. 3▪ After these he created things that had life, but no sense; as grass, herbs and trees. After these, things that had life and Sense, but no Reason; as fowls, fishes, beasts and creeping things. Last of all he created them that had life, Sense, and Reason; as Man and woman, that were perfectest of all. In like sort when God Re-Created the lapsed world of mankind, and Revealed this new work of his by Covenant and Promise, He laid open this mystery in his Promises and Covenant, not all at once but by degrees. This first degree being darkest: the last clearest of all. As the first model of a building: The first lineaments of a Picture; The first draught of Covenants and Articles of Agreements, &c. are still most rude, imperfect and obscure. 2. Because, This Promise was the remotest and at greatest distance of all other from the Performance and accomplishment thereof in the actual exhibition of the woman's Seed. Betwixt this Promise, & Christ's Death whereby he specially bruised the Serpents head, there were almost four thousand years. Adam and the fathers of the old world through this longest Promissory Prospective looked at Christ a great way off: and therefore they beheld him more dimly and obscurely. Every object, the greater distance it is off, the more darkly and imperfectly it is beheld: the nearer, the clearer. 3. Because, when this Promise was revealed, God's Church was (to say the best) but in its primordial foundation, in its extreme infancy, yea but an Embryo; This very promise being the first foundation-stone whereon it was built in Christ. Consequently the Capacity and apprehension of the Church, most weak, imperfect and obscure. God therefore suits them with the most imperfect and obscure Discovery of the promised Recovery: Gives them the first Elements. The A B C of the Gospel: as they were able to receive it. God reveals not what himself is able to Reveal; but (such is his indulgence, and condescension) what his people are able to Receive from time to time. 4. Because, From this first Promise, till the actual Performance of man's Recoverie in the Recovering Seed of the woman, God intended still a clearer and clearer Manifestation of this Mystery from age to age, till at last the full noon-tide or perfect day of the New Testament should be discovered most brightly and gloriously. By this gradual discovery, The Churches faith and hope are more & more nourished and encouraged against fainting: The worth and desirableness of the promised Seed is more and more displayed day by day: And the glory of divine Wisdom, Grace, Mercy and Goodness is still afresh magnified with greater and greater degrees of exaltation. Therefore, this first discovery is most dark and imperfect: that so there might be a more excellent and observable progress, from the darkest to the brightest, from the lowest to the highest Revelation of Mans Recovery in Christ. Pareus also gives divers Causes of the obscurity of this First Promise. See them in the margin.
3. Corollaries resulting hence, are these. viz. 1. Hence, The wisdom and goodness of God in his Gospel-dispensations is very observable. He Reveals not the mystery of Christ, and of Sinners Recovery by him, all at once, nor in full clearness and perfection at first; but most obscurely. Otherwise, ( 1 ) The glory of a full discovery would have dashed and dazzled his people's weak apprehensions in those days of the Churches extremist infancy. ( 2 ) The Faith and hope of his Church would not have so increased and grown by degrees from dimness to clearness. ( 3 ) Nor the desirableness of Christ have been more and more desirable from age to age, according to the sweet and comely order of God's discovery. In these regards the wisdom & goodness of God is the more notable in this way of discovery. 2. Hence, The Gospel at first had very weak and small beginnings. This obscure and imperfect Revelation of man's recovery was the first out-breaking of it. Though afterwards it hath increased to wonderful perfection. Hence, Christ compares it to a little leaven, which at last leaveneth the whole l •… mp, and to a small grain of mustard seed, which groweth at length to such a tree that the fouls lodge in the branches of it. And Christ is compared to a little stone cut out of the Mountain without hands, that became a great Mountain, and filled the whole earth. As the greatest River at first ariseth from a small spring▪ Or as the waters of the Sanctuary that at last became impassable, were at first but up to the Ancles. Who then would despise the day of small things? who would not greatly prize the least beginnings or discoveries of the Gospel? The whole Gospel (which now hath filled all the world) was at first wrapped up in the narrow womb of this Mother-Promise. 3. Hence, The Church and people of God after the fall, in the beginning of the world were very darkly and obscurely instructed in the mystery of Christ. They did but grope after him, as in the dawning of the day: They did but dimly discover him afar off; and yet sufficiently for their salvation in those times, if they believed; and for their condemnation, if they believed not. How much better hath God provided for us under the New Testament, upon whom the ends of the world are come, having most clearly, fully and with open face displayed Jesus Christ and the glad tidings of Sinners Recovery by him, as in the Noon-tide of clearest Evangelical glory! Oh how faithful, obedient, and thankful should we be beyond them? But if we neglect so great Salvation, so clear Gospel-manifestations: How shall we escape! where shall we appear!
APHORISM. III.
HEnce, This first Promise of lapsed man's Recovery was revealed in Christ, the Woman's Seed. For clearing of this, let us see: 1. That this First Promise was revealed in Christ, the woman's Seed. 2. What meant the Revealing of this Promise, in Christ, the woman's Seed. 3. Why this First Promise was revealed in Christ, the Seed of the woman. 4. What Corollaries result hence.
I. That this First Promise of lapsed man's Recovery was revealed in Christ, the Seed of the woman; is evident For, 1. This Text declares expressly, that the Seed of the woman shall bruise the Serpents Head. Now this is the principal Promise of this Scripture: comprising in it lapsed man's Recovery; and this Promise is revealed in Christ the Seed of the woman. For, God doth not barely Promise, that the Serpents Head shall be bruised: but also, That the Serpents head shall be bruised by the Seed of the woman. At one and the same time that the bruising of the Serpents Head is promised, The Seed of the woman, Christ, is promised to bruise his Head: Consequently this first Promise of Mans Recovery is revealed in Christ the Seed of the woman. 2. This Seed of the woman that should bruise the Serpents Head, is no other then Christ. viz. Primarily, Christ Personal, Godman: Secondarily, Christ Mystical, his Church, his mystical body, they that are Christ's. Not only the Person of the Mediator is styled Christ, in Scripture; But also the mystical body of Christ (in regard of her spiritual Oneness and sameness with him) is denominated Christ. As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ, that is, Christ mystical. Now as the Seed of the Serpent is here taken Collectively, for all the wicked: so the Seed of the woman is to be taken Collectively, not only for the Eminent Seed, Christ's Person, who is the Seed Recovering: but also for the Secondary Seed, Christ's mystical body, which is the Seed Recovered. Both bruise the Serpents Head: Christ personal Primitively by his own power; Christ mystical Derivatively by the power of Jesus Christ the Head, as after shall appear. Consequently this Promise of Sinners Recovery by bruising the Serpents Head, is revealed in Christ, Primarily, peculiarly, and especially in Christ personal, God-man.
II. What meant the Revealing of this First Promise in Christ, the seed of the woman?
Answ. The Revealing of this first Promise in Christ the Seed of the woman, seems to have intended these four things. viz. 1. That this Promise was grounded on Christ, and led to him, as the bruiser of the Serpents head, the Recoverer of lapsed sinners. 2. That Christ in Order to this bruising the Serpents head, and Recovering of lapsed sinners, should in future time be incarnate and take flesh of a Woman. 3. That Christ the bruiser of the Serpents head, should not only be the incarnate Seed of the woman, but beyond that, the Omnipotent God. 4. That those Sinners who in and by Christ, should bruise the Serpents Head, should become a joint-Seed with Christ, contradistinct from the Seed of the Serpent.
1. That, this First Promise was grounded on Christ, and led to him, as the bruiser of the Serpents Head, the Recoverer of lapsed Sinners. The words of the text speak this plainly, saying, I will put Enmity between thee and the woman, and between thy Seed, and her Seed: It shall bruise thine head. All the Promises of God have their foundation and Confirmation in Christ the Mediator: being in him yea, and in him Amen. And so this Primitive Promise, this Ancient gray-headed Promise, was founded and settled on him. Before man's fall, the Promise of the Covenant of works was grounded and settled on man himself: Since the fall, the Promise of the Covenant of Faith is founded only upon Christ. Its a new kind of Promise; and hath a New foundation. As God's Covenant made to Abraham was confirmed in Christ, or (as the Greek implies) confirmed towards Christ; that is, stablished upon him, and leading unto him; So this first Promise was confirmed in Christ also. This Promise is like that Star in the East, that directed the wise men unto Christ. This Promise is as the shell; Christ as the kernel in it. This Promise the precious Cabinet; but Christ the most precious jewel in this Cabinet.
2. That, Christ in order to this bruising of the Serpents head, and recovering of lapsed Sinners, should in future time be incarnate, and take flesh of a woman. He therefore that's here promised to bruise the Serpents head, and Consequently to rescue Sinners from the Serpent, is styled the Seed of the woman. Not the Seed of the woman, for present; but for future. If Christ the Seed of the woman should bruise the Serpents Head; Then Christ was presupposed and implied, first to become the Seed of the woman, by being made flesh; and then, being incarnate, to bruise the Serpents Head.
Doubt. Then, the Serpents Head was not bruised, Satan not destroyed, Nor lapsed Sinners recovered, till the fullness of time, which was above three thousand nine hundred years after the worlds Creation, and man's Corruption; for till about that time (as Scripture and divers Chronologers evidence) Christ became not the Seed of the woman, was not made flesh. What became then of all mankind before Christ? did they perish? or could they be saved by the Seed of the woman, before the Seed of the woman was?
Ans. 1. Christ the eternal Son of God became the Seed of the woman divers ways. viz. by decree, by promise, & by performance. By God's Decree eternally determining it before the foundation of the world. Hence the scattered Jews are said to be redeemed by the precious blood of Christ, as of a lamb without blemish, and without spot, who verily was foreordained before the foundation of the world, but manifest in these last times. By God's Promise in beginning of time declaring it. The Seed of the woman shall bruise the serpents head. And By God's Performance of his Purpose and Promise, actually exhibiting Christ in our flesh in fullness of time. Now God's Decree of Christ's Incarnation before all time, and his Promise hereof in beginning of time, were as sure as his actual Performance in fullness of time. Therefore in all these respects he became the woman's Seed. 2. Christ the Seed of the woman, did proportionably bruise the Serpents Head, Intentionally, Virtually, and Actually. Intentionally, according to God's decree, Christ being intended and ordained to that end. Virtually, according to God's Promise, The virtue of Christ's victory over Satan extending itself to all the Elect from the very foundation of the world. Jesus Christ being the same yesterday, and today, and forever. Hence, he is called, The Lamb slain from the foundation of the world; for this Reason among others, because the virtue of his blood shed in fullness of time extended itself even to the Elect from the worlds first Foundation, as the Sun at mid-day extends his light and influence backwards towards the East, and forwards towards the West, as well as to the very place where he is. And in this Sense, That of our Savior's to the Jews may be interpreted; Before Abraham was, I am. As if Christ had said; I am, not only in mine eternal Divinity, but also in the virtue and Efficacy of my Mediatorship, long before Abraham. As Calvin well expounds the place. And by this virtue of Christ's office was Satan destroyed from the beginning of the world. Actually Christ. bruised the Serpents Head by his Actual incarnation and officiating in our flesh; As after will more fully appear. 3. All mankind therefore before Christ's actual incarnation did not perish. All the Elect were saved by the same Jesus Christ from the foundation of the world. By faith they realized Christ promised unto them as present and performed. Abraham rejoiced to see his day by faith, and he saw it, and was glad.
3. That, Christ the bruiser of the Serpents Head, should not be only the incarnate Seed of the woman; but beyond that, the omnipotent God. Otherwise, as mere man he could not have fully bruised the Serpents Head, and have perfected the Recovery of Sinners. Because lapsed man was now wholly enthralled under the Dominion of Satan.
4. That, Those Sinners, who in and by Christ should bruise the Serpents Head, should become a joint Seed with Christ, contradistinct from the Seed of the Serpent. Therefore he saith not, Seeds, in the plural; but, Seed, in the Singular number: and it, not they, shall bruise the Serpents Head. Referring this victory over, and destruction of the Serpent, to the woman's Seed; that is, Principally, to Christ who bruiseth him by his own power: Less principally, to them that are Christ's, who bruise him by Christ's power. None can actually share with Christ in bruising the Serpents Head, till they conform to Christ, ceasing to be the serpents brood, and becoming the woman's Seed.
III. Why was this First Promise of Sinners Recovery thus Revealed in Christ, as the woman's Seed? Answ. For these Causes especially.
1. Because Lapsed man, without reference and respect to Christ, this Seed of the woman, is wholly uncapable of any Promise of Mercy from God. And this, whether we consider Mans Sin; God's Truth: or God's Justice. 1. Mans sin in falling from God, was an Offence against an infinite Majesty, an infinite Glory: and therefore in itself deserved a kind of infinite punishment, Even Eternal Death. This is the most proper adequate wages of Sin. Now where Sin hath deserved infinite punishment: The Sinner in himself considered, must needs be incapable of all Promise of Mercy. 2. God▪ Truth threatened man with certain Death in case of Disobedience, against the Covenant of works: Man falling from his Obedience, the threatened judgment must needs be inflicted according to the inviolable Truth of God, who cannot lie nor alter, had not God provided 〈◊〉 Surety to undertake for him. 3. God's justice is so infinite and exact, that it must needs render to everyone according to his works, without respect of persons; unless full Satisfaction be made to offended Justice, which is infinite. Finite lapsed man Considered without any respect to Christ, can never make Satisfaction to infinite justice; therefore no promise of mercy can have place towards lapsed man without reference to Christ. That therefore lapsed man might be rendered Capable of God's Promise and Mercy, The Promise of his Recovery is revealed in Christ the Woman's Seed.
2. Because, there is no other way in the whole world for lapsed Sinners Recovery but by Jesus Christ the Seed of the woman. Neither is there Salvation in any other: for there is none other name under Heaven given among men, whereby we must be saved. Besides him, without him, All the Creatures on Earth, all the Saints and Angels in Heaven, are not able to save one Soul, or to expiate one Sin. Therefore the Promise of Sinners Recovery, that it might be sufficiently revealed, was revealed in Jesus Christ the woman's Seed.
3. Because, God (from eternity foreseeing man's Fall) had eternally decreed lapsed Sinners Recovery by Jesus Christ the Seed of the woman. Thus Peter saith; Ye were not redeemed with corruptible things, as silver and gold, from your vain Conversation,—but with the precious blood of Christ, as of a Lamb without blemish and without spot. Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you. Hereupon Peter calls them, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ. By which passages its clear, That God eternally fore-ordained the redemption of lapsed Sinners by Christ's spotless blood: which blood he had, not as the Eternal Son of God, but as the Seed of the woman. Therefore proportionably this First Promise of Sinners recovery was revealed in Christ as the Seed of the woman, in order to the accomplishment of this Decree.
4. Because, God peculiarly intended, in the Recovery of lapsed mankind, to glorify his Son Jesus Christ the Seed of the woman, most Eminently. And this especially, 1. In his Person; 2. In his Office; 3. In the States wherein he executed his office; And 4. In the Effects of his office. In all which, Christ God-man incomparably surpasseth all Men, all Saints, all Angels, and all Creatures in the whole world. Hereupon God revealed this First Promise of Sinners Recovery in Christ the Seed of the woman, as the first inlet and inchoation of Christ's intended Glory.
IV. Corollaries hence resulting. Seeing, This First Promise of lapsed man's Recovery was Revealed in Christ the woman's Seed; Then,
1. Lapsed man's Recovery from his State of Sin and Death, is not from within, but from without himself: even from Christ the Seed of the woman. Man could ruin himself: but being ruined, could not repair himself. Man could fall: but being, fallen could not raise himself again. Man that was wholly upright, could become a Sinner: but being a Sinner, could not possibly make himself righteous. Man that was perfect, yielded himself to be bruised by the Serpent: but being so bruised, had no power to bruise the Serpents head, nor to rescue himself from his Tyranny. No less, no other, then Christ, the supereminent Seed of the woman, could possibly effect lapsed Mans Recovery. Christ therefore is here Promised for that end. But God would never have promised Christ for lapsed man's Recovery, could lapsed man have possibly wrought his own Recovery.
Now lapsed man could never have Recovered himself from Sin and Death; 1. Because, Lapsed man hath neither Skill, nor Power, nor Will to Recover himself. Not Skill; for his Mind and heart is blinded by Sin and Satan the God of this world, so that he neither knoweth, nor can know the things of God, but counts them foolishness. Yea he is mere darkness, and cannot comprehend God's light Not Power: for lapsed man is without strength, without all acceptable saving strength to Spirituals. He is not of himself sufficient to think anything as of himself. He is Dead in trespasses and sins. In the gall of bitterness and bond of iniquity. Taken Captive by the Devil at his will. Nor Finally hath lapsed man any will or true desire to recover himself. Every imagination of the thoughts of his heart being only evil, and that Continually. — Having his Conversation in the lusts of his flesh, and fulfilling the desires (Gr. the wills ) of the flesh and of the mind. 2. Because, Lapsed man could never fulfil the broken Covenant of works, so as to be sufficient for his own Recovery. For he could neither fulfil it in an Active, nor in a Passive way. Not in an Active way: being wholly unable to yield unto it perfect and perpetual personal Obedience; Partly because he hath already broken it: Partly because he hath no principle of ability left in him at all whereby he might for the future keep it. Nor in a Passive way: for lapsed man could not, by any manner of sufferings, for Quantity, or Quality, for kind or degree, in Soul or Body, ever satisfy God's infinite justice offended: Infinite justice offended, requiring infinite satisfaction for such offense: now no mere finite person can give infinite satisfaction, nay a finite Sinner can give no satisfaction at all. Now without complete fulfilling of the Covenant of works Passively and Actively, there is no possibility of recovering lapsed Sinners. For, this broken Covenant must be repaired: or the penalty of it must be endured. 3. Because, Lapsed man is wholly opposite to his own Recovery, and willfully set upon his own ruin. The wisdom of the flesh is Enmity against God: for it is not subject to the Law of God, neither indeed can be. The Lord Christ, the Recoverer of Sinners, came unto his own, but his own received him not. And he saith of the Jews, Ye will not come unto me that ye might have life. And to Jerusalem, How often would I have gathered thy children together, even as an Hen gathereth her Chickens under her wings: and ye would not! yea the Jews said of Christ; we will not have this man to reign over us. And God by the Prophet lamentingly expostulates with them for their willful disposition to their own destruction; Why will ye die O house of Israel? 4. Because, Lapsed man cannot of himself accept Recovery already wrought by Christ, and tendered in Christ: much less can he work out his own Recovery. Christ is accepted by Faith: and faith is not of ourselves, it is the gift of God. And Christ saith: No man can come unto me, except the Father which hath sent me draw him. 5. Finally, Because lapsed man could never have devised nor imagined his Recovery by Christ according to the Covenant of Faith, which is a mere supernatural mystery made known only by divine Revelation: much less could he have effected or brought about his own Recovery. How do these considerations dash asunder those fond opinions of Universal Grace, Of Carnal man's ability and Free will in Spirituals! How may these things abase carnal man to the dust; annihilate all his excellencies in reference to his happiness, drive him to despair in himself, and enforce him to seek beyond and above himself for Salvation!
2. The same Jesus Christ, God-man, who saves sinners now in the End of the world, was the sole savior of Sinners in and from the beginning of the world. The promise of bruising the Serpents head, and consequently of rescuing poor sinners from the Serpents thralldom, was established in the Seed of the woman: and Jesus Christ is primarily and eminently this Seed of the woman. That of the Apostle's is Emphatical; Jesus Christ the same yesterday, and today, and forever. Christ the same in office and substantial benefits or Effects of his office, yesterday, in all the time of the Old Testament from the beginning of the world till his Incarnation: To day, in all these times of the New Testament from Christ till the end of the world: and forever, in the world to come. Though the same Christ was under the Old Testament represented as Promised: under the New Testament as Performed. Under the Old Testament darkly and typically: under the New, clearly and fully. Yet in both sufficiently for Salvation.
3. The Promise of Sinners Recovery since the Fall, hath a firmer foundation then the Promise of Sinners life and felicity before the Fall. Before the fall the Promise of life and happiness was grounded upon man's mutable obedience: But since the Fall the Promise of Sinners Recovery is founded upon Christ and his immutable Merit. That, upon man's finite righteousness; This, upon Christ's infinite righteousness. How sweet is the Gospel, beyond the Law? How precious the Covenant of Faith, beyond the Covenant of works? How glorious the grace of God as a Redeemer, beyond the bounty of God as a Creator?
4. Finally, Lapsed Sinners should peculiarly eye Christ, in this and all God's Promises for their Recovery. For in them all Christ is the Promised Recoverer, the Kernel, the Marrow, and the Soul of the Promises.
APHORISM. IV.
HEnce, This First Promise in Christ, revealed lapsed Mans Recovery, In the Enmity threatened betwixt the Woman and the Serpent, betwixt her Seed and his Seed, and in the Events of that Enmity. This Aphorism compriseth in it the Substance of this Text, and the chief mystery of Sinners Recovery, as Revealed in this First-Promise. Therefore for the more Satisfactory clearing of it, Consider, 1. That, in God's Explicit Threatenings against the Serpent, are contained Implicit Promises for Sinners Recovery. 2. What Degree of Sinners Recovery is Promised, under the Enmity betwixt the Serpent and woman, betwixt his Seed and her seed, threatened? 3. What are the Events or Fruits of this Enmity? and how far the Recovery of lapsed Sinners is therein further Revealed. 4. What Corollaries or Consectaries may flow from all?
I. That, In God's Explicit threatenings against the Serpent, are Contained his Implicit Promises for Sinners Recovery, may be evinced, 1. From the mutual Relation and reference, betwixt Promises and Threats. They are in the Nature of Relatives; The one being Expressed, the other are proportionably implied. Relatives mutually place, and displace one another. God expressly threatened Death in case of disobedience; and therein implicitly promised life in case of obedience. So here; He expressly threatened judgments to the Serpent deceiving man: and implicitly promised mercies to man deceived by the Serpent. 2. From the Procuring Cause of these Threatenings. The Procuring Cause that moved God to thunder out these threatenings against the Serpent, was his Seducing and overthrowing of Mankind. The woman said, The Serpent beguiled me and I did eat. And the LORD God said unto the Serpent, Because thou hast done this, thou art cursed above all Cattle, &c. The Serpent then being expressly threatened for ruining man; God seems implicitly to Promise the restoring of man. As man's ruin provoked God's indignation against the Serpent ruining: so man's ruin as it were moved God's Commiseration towards Sinners ruined. But if these two Arguments be less Cogent; the third that here follows is more clear and convincing. 3. From the Particulars of God's threatenings against the Serpent; this is most clear. These passages in the text, are Formally Threatenings, as directed to the Serpent; but Materially they are Promises, as intended for mankind. May we not at least obscurely read, In the Serpents Curse, Mans Blessing? In the Serpents Debasement, Mans Advancement? In the Enmity of the woman and her Seed against the Serpent, their consequent Enmity against Sin and contrary Amity with God? And in the bruising of the Serpents head by the woman's Seed, The full deliverance of the woman and her Seed from the Serpent and all his mischief; And if so, Then the Explicit Threatenings of the Sepents Ruin for deceiving man, have in them Implicit Promises of lapsed man's Recovery from the Serpents deceivings.
II. What degree of Sinners Recovery is implicitly Promised, under the Enmity betwixt the Serpent and Woman, betwixt his Seed and her Seed, explicitly threatened? Answer, Not to insist upon Mercies implied in the two First threatenings: In this Enmity of the woman and her Seed against the Serpent and his Seed expressly threatened, these steps or degrees of lapsed man's Recovery seem to be Implicitly Promised. viz. 1. An Enmity of the woman and her Seed against Sin, the work of the old Serpent. 2. A Contrary Reconcilement and Amity of the woman and her Seed, to and with God. View a little the Enmity threatened, And then the Degrees of Recovery implied.
1. The Enmity expressly threatened is twofold. viz. 1. Corporeal, betwixt the Corporeal Serpent and the woman with her Seed, serpents having a natural Antipathy against mankind: and mankind against Serpents, so as to endeavor mutually one another's corporal ruin. 2. Spiritual, of the woman and her Seed, viz. Christ and his Members; against the old Serpent the Devil and his Seed, viz. all the wicked of the world. This Spiritual Enmity consists especially in their Contrariety of Natures, Affections, and Actions. ( 1 ) They have Contrary Natures. They are from above: these are from beneath. They are not of this world, but by Christ chosen out of the world: these are of this world. They are supernaturally holy and righteous: these naturally unholy and unrighteous. Thus their Natures are Contrary: And hence flows all other Contrariety. They have contrary affections. They love God, godliness, the godly, and the light manifesting these from their contraries: These hate God, godliness, the godly, and the light discovering their deeds and ways of wickedness. 3. They have Contrary Actions. They walk in sobriety, righteousness and holiness, oppugning the Contrary intemperance, unrighteousness and impiety in Satan and his Seed▪ These do walk in all impiety against God, unrighteousness, cruelty and persecution against Christ and the godly, and intemperance in themselves. This their Spiritual Enmity against each other reciprocally. Now God is not the Author of this Sinful Enmity of Satan and his Seed, against the woman and her Seed▪ that proceeds originally from themselves. But God is the Author of the Judicial Enmity of the woman and her Seed, Christ and his members against the Serpent and his Seed. Notwithstanding God is the most wise orderer, over-ruler and disposer of them both.
2. The degrees of Sinners Recovery implicitly promised under this threatened Enmity, are chiefly two. viz. 1. An Enmity of the woman and her Seed against Sin, the work of the Old Serpent the Devil. For, if they are set in Enmity against Satan and his Seed the wicked, not as Creatures, but as wicked, Consequently they must much more have Enmity against Sin and wickedness, called the Deeds and lusts of the Devil. They cannot have Enmity against Sin, but by having principles of grace and holiness infused, Contrary unto Sin. This implies the New-creation and Renovation of their Natures, the principling of them with Faith and Repentance especially, whereby sin is more peculiarly opposed. And these are sweet degrees of Sinners Recovery. 2. A Contrary Reconcilement and Amity of the woman and her Seed with God. For, how can there be an Enmity against Satan, and against his Seed, and against Sin, all which are most Contrary to God: but there must be Contrariwise, a Reconcilement and Amity with God, implied? They cannot be at Enmity against Satan, his Seed & Sin: but only by contrary natures & principles bestowed upon them from God. And God never bestows truly gracious Principles, opposite to Sin, Satan, and his Seed: but only upon such as he Reconciles to himself and actually accepts in Jesus Christ by effectual Calling and Conversion. Put all these together; Enmity against Satan and his Seed, Enmity against Sin, by Principles Contrary both to Sin and Satan; And Amity with God: How excellent degrees are these of lapsed Mans Recovery!
III. What are the Events or fruits of this Enmity? and how far the Recovery of lapsed Sinners is therein further Revealed? Answ. The events or fruits of this Enmity here mentioned are only two. viz. 1. The bruising of the Serpents Head by the Seed of the woman. 2. The bruising of the Heel of the woman's Seed, by the Serpent. It shall bruise thine Head, and thou shalt bruise his Heel. But yet in these two, the Recovery of Sinners is very notably Discovered and Promised.
1. The bruising of the Serpents Head by the Seed of the woman, denotes the destruction of Satan the old Serpent, together with all his Mischief, Power and Policy by Temptations, Sin, Death and all the harbingers of Death, Afflictions whereby he opposeth the Elect of God. These are the Serpents Head, wherein all his mischief and danger lies, and these shall be wholly ruined by the Seed of the woman: viz. Primarily, by Christ, the Eminent Seed. Secondarily, by all that are Christ's, through Christ's power and victory. 1. Christ bruiseth the Serpents Head in his own Person for his Elect. 2. Christ bruiseth the Serpents Head in the Persons of his Elect: and by them, through his power.
(1) Christ bruiseth the Serpents Head, (viz. Temptations, Sin, Death and Afflictions,) in his own person, for his Elect: and that divers ways. I. By his Incarnation and taking human flesh. Hereby he became our near kinsman, our Brother, that so the right of our Redemption might be his, and he become actually capable of destroying Satan, as the Seeed of the woman. In fullness of time, he was made of a woman, made under the Law, to redeem them that were under the Law. — For this End was the Son of God manifested, that he might destroy the works of the Devil. And it is observed by some, That when Christ was 〈◊〉 , All the Devils false and lying Oracles, cried up in the world, did 〈◊〉 . II. By his Life and Conversation on Earth. Herein Christ overcame the Devils Capital Temptations, By his innocence, by Scripture, by his Divine power and wisdom: that in his Conquests, his Members might be more then Conquerors. He also overcame all the malice, reproaches, calumnies, penalties and perfec •… tions of Satan's instruments, by his spotless Purity, Holiness, Patience, and other Divine accomplishments. III. By his Death, and the virtue, efficacy, and merit thereof. Hereby Christ bruised the Serpents head meritoriously and mysteriously. For, 1. He destroyed Sin by becoming Sin for us. By being made a Sacrifice for Sin, he condemned Sin in the flesh: that the righteousness of the Law might be fulfilled in us. 2. He crucified the Cross, by being crucified on the Cross; He destroyed death, by dying; and he buried the very Grave, by being buried in the Grave. Why? Because he was Crucified, died, and was buried, as an all-sufficient Surety for Sinners, for his Elect. Therefore he fully discharging our debt, wholly cancelled our Bonds, and crossed the Debtbook which was against us. Christ hath redeemed us from the Curse of the Law, by becoming a Curse for us. 3. He also by death Destroyed him that had the Power of Death, that is the Devil.—And having spoiled Principalities and Powers, he made a she •… of them openly, triumphing over them in it. So then, Christ by Dying destroyed the Devil, Spoyled him, triumphed openly over him: forasmuch as by Death he hath refo •… ed us from Satan's power, and redeemed us to himself. Hereupon said O •… gen: Two •… re understood to be fixed to the Cross; visibly Christ, of his own will, for a time; Invisibly the Devil against his will, for evermore. Therefore the Eye of F •… th (saith Davenant) beholds Christ on the top of the Cross, as it were sitting in his Triumphant Charet: But the Devil at the lower part thereof, fast chained to the Cross, and trampled under Christ's feet. IV. By his Resurrection the third day from the Dead. By Death, Christ conquered and crushed the Serpents head: by his resurrection he evidently declared and demonstrated the truth of this his Conquest. Having lo •… ed the 〈◊〉 of Death, because it was not possible that he should be holden of it. Herein Christ shown himself a true Sampso •… indeed; For as he •… ose at midnight and carried away both ga •… es; posts and bars of the City wherein he was imprisoned; So Christ about midnight, early in the morning arose carrying away as it were the gates and •… ars of the Grave wherewith he was imprisoned▪ V. By his Ascension into Heaven. For, when Christ ascended upon high, he led Captivity Captive, that is, Satan and every enemy that captivated his people, he then led Captive. He chained them all to his triumphant charet as his subdued slaves, and victoriously gloried over them. And after his Ascension, he sent forth his Spirit to Con •… nce the world of righteousness, because he went to the Father; and of judgment, because the Prince of this world is judged. VI. By his glorious Session at God's righ hand in highest heavenly Majesty. For, hereby God hath exalted him, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under his feet, and gave him to be the head over all things to the Church. So that hereby Christ the Head of the Church, is become head over all things to the Church: even over the Devil, and all his Churches Enemies. They are all put under his feet: and brought under his Subjection. VII. Finally, By his coming to judge the world at the last day, Christ shall completely and perfectly bruise the head of the Old Serpent the Devil for Evermore. For, the Devil and his Angels which are reserved in chains of darkness, till the judgment of the great day, shall then be cast into the lake of fire and brimst •… ne, prepared for them by God, where they with all the wicked whose names are not written in the book of life, shall be tormented day and night forever and ever.
Thus by these seven degrees Christ the Eminent Seed of the woman in his own person bruiseth the Serpents head, till at last he hath obtained over him a total and final victory for us.
(2) Christ bruiseth the Serpents Head in the Persons of his Elect, and by them, through his own power and victoriousness Communicated to them. And this he doth in them by divers Degrees. viz. I. By Calling and Converting them Effectually, from darkness to light, and from the Power of Satan unto God, through the preaching of the Gospel. Even the Elect of Christ, whilst in their Carnal state, are wholly under the reign and dominion of Satan, taken Captive by him at his will. Yea Satan keeps them in his power, as a strong man armed keepeth his palace and Goods in peace: till Christ a stronger then Satan comes, disarms him, and despoyls him. So that of Our Savior's in Luke seems intended; When a strong man •… med keepeth his palace, his goods are in peace. But when a stronger then he shall come upon him, and evercome him, he taketh from him all his 〈◊◊〉 wherein he trusted, and divideth his spoils. Satan's first practice against mankind was to turn them away from God by unbelief, &c. the returning of lapsed man again to God by Faith and Repen •… ce in Conversion, is his first blow that he gives to the bruising of the Serpents Head. Then they are delivered by God from the power of 〈◊◊〉 i •… to the kingdom of the Son of his love. II. By 〈◊〉 them throughout in Soul and Spirit and body. Christ is made of God, Sanctification to them. He gives them 〈◊〉 Spirit: furnishing them with the •… lie Ha •… its of all saving gra •… . By which gracious Principles infused, they are mortified to Sin, but 〈◊〉 to holiness and righteousness. So that they walk not any longer as formerly. according to the Course of this world, ac •… ding to the Prince of the power of the air, the Spirit that now worketh in •… e •… ldren of disobedience: but they begin to walk •… s Christ •… lked, who destroyed the works of the Devil. By this S •… tion, the Saints bruise the old Serpents Head; whilst Satan's black image is obliterated out of the Soul, and the beauteous image of God implanted instead thereof. Whilest the Soul, which was a Den of Devils and cage of all filthiness, becomes a spiritual Temple for the Holy-ghost. III. By Adopting them into God's family and household. Lapsed man naturally hath the Devil for his father; and therefore is of the Devils family, yea is the Devils palace: but he supernaturally becomes a fellow-citizen with the Saints, & of the Household of God, by the Spirit of Adoption. This is an eminent degree of Sinners Recovery, and consequently of bruising the Serpents Head. IV. By Justifying them freely, sprinkling his blood upon their Consciences by faith: so that all their sins are remitted, and their persons accounted as righteous as if sin had not been committed by them. He is made unto them Righteousness; yea, the LORD their righteousness. He having for them more Righteousness, then they have unrighteousness: more Pardons, then they have debts: fully acquits them in the Court of Heaven, from Death and damnation: There being no Condemnation to them that are in Christ. Hereby then they are delivered from Death, and from him that (as an Executioner) had the power of Death, the Devil: and may triumph with the Apostle; Who shall lay anything to the charge of God's Elect? It is God that justifieth; who is he that Condemneth? It is Christ that died. Their justification, is virtually Satan's Condemnation. V. By assisting them powerfully in their sharpest Conflicts with Satan, so that they victoriously prevail. Satan fights against Christ's members two ways. By Temptations, and By Tribulations. 1. By Temptations, and herein he hath his Devices, Depths, extreme subtilities, and indefatigableness: endeavoring one while to draw them from the Faith & Truth of the Gospel to error; another while from a good Conscience unto unconscionable & sinful courses. Against the former of these the Apostle notably intimates the Lord's potent Assistance, saying; I beseech you brethren, mark them which Cause Divisions and Offences, contrary to the Doctrine which ye have learned, and avoid them.—And the God of peace shall bruise Satan under your feet shortly. That is, God shall bruise under your feet Satan, who is the principal author of Schisms, Errors and Offences, against the Truth. Against the latter of these, The Lord among other parts of the Spiritual Armor, doth especially afford us The sword of the Spirit, the word of God; whereby Christ so utterly spoiled Satan in his most Capital Temptations; and Faith, his peculiar gift, which is a shield whereby we quench all the fiery darts of the wicked. For Faith carries the tempted to the Promises, and to Christ, and there cools and quenches the burning poison of Satan's Temptations. •… . By Tribulations, Satan also fights against Christ's members. But they are still sufficiently assisted therein, being either preserved from them, supported under them, delivered out of them, or advantaged by them. Christ saith to the Angel of the Church in Smyrna; Fear none of those things which thou shalt suffer: Behold the Devil shall cast some of you into prison, that ye may be tried and ye shall have tribulation ten days: Be thou faithfuful unto death, and I will give thee a crown of life. Christ overcame Satan Every way, but especially by his Blood and Death: Christ's members shall also proportionably overcome the Serpent and bruise his head Every way, but peculiarly by their sufferings and tribulations. When they seem most Conquered by Satan, they shall be the greatest conquerors of Satan. VI. Finally, Christ in his members shall bruise the Serpents Head, By advancing them triumphantly above the old Serpent, the Devil, and all his Angels, at the day of judgment. Then they shall totally and finally trample him underfoot forever, so as never to be molested with him more. And this especially three ways. viz. 1. By their victorious Resurrection from the Dead. Then all that sleep in Jesus, shall awake out of the Dust, and put on incorruption, power, spiritualness and glory: quite shaking off all bonds of Death, and fetters of the grave. Then shall be brought to pass the saying that is written, Death is swallowed up in victory. O Death, where is thy sting? O grave, where is thy victory? consequently, as then they shall have full victory over Death and Grave, so they shall have victory over him that had power of Death and Grave, the Devil. This bloody executioner shall no more kill them by Death; this cruel Jailor shall no more imprison them in the grave. 2. By their Glorious Iudging of the world; yea even the Devil and his Angels shall be doomed by them. Do ye not know, that the Saints shall judge the world?—Know ye not that we shall judge Angels? How shall this be! Christ shall judge as Supreme: Saints as subordinate, or as Assessors. Christ by his Mediatory Authority: Saints by acclamation to, and approbation of Christ's Sentence. What? shall the Devil and his Angels: the old Serpent and his Seed, be at last judged and doomed by the Saints, and hear from them, Go ye Cursed? How shall they then bruise the Serpents Head in pieces? 3. By their celestial co-habitation with Christ for evermore. After Christ hath said, Come ye blessed, &c. they shall ascend with Christ triumpantly into Heaven, and so be ever with the Lord. They in Heaven: Satan in Hell. They in joys unspeakable: Satan in woes and torments intolerable. They far above all: Satan's malice and darts of temptation: Satan far below all hopes of help or Consolation.
Thus, the Seed of the woman, Christ shall bruise the Serpents Head. Christ Personal, by his own power: Christ mystical by Christ's power.
2. The bruising of the Heel of the woman's Seed by the Serpent, Comes next to be considered: And thou shalt bruise his heel. That is, Thou •… orporeal Serpent, shalt (from thine Enmity against the woman and her natural Seed,) bruise and offend, not their princial part, Head or Heart; but their less principal part, the Heel. And thou Incorpreal Serpent, Satan, shalt (from thine Enmity against the woman and her Spiritual Seed, Christ and his Elect,) bruise and offend, not the Principal, but less Principal and lowest part of Christ and his Elect, the Heel. If the Heel only be crushed, there's less danger, its far from the Heart, it may be healed again, and the party live: But if the Head or heart be crushed and bruised, that will be capital and mortal. So great is the disparity betwixt these parties here at Enmity; as Mercerus well noteth. They shall both Conflict and fight against one another: yet with this difference, the Serpent can only reach and bruise the Heel of the woman's Seed, but the woman's Seed shall crush the very head of the Serpent. The disadvantage therefore shall wholly lie on the Serpent's side. Thus Generally. More Particularly this Metaphor of the Serpents bruising the Heel of the woman's Seed, looks, 1. Primarily at Christ the Eminent Seed. 2. Secondarily, at them that are Christ's: both shall be bruised by him.
(1) Primarily, this hath reference to Christ, the most Eminent Seed of the woman. The Serpent should bruise his Heel. In the Serpents bruising of the Heel of Christ, who should bruise the Serpents Head, we may note three things especially. viz. 1. God's Permission of this bruising. 2 God's Limitation of it. 3. God's Ordination of it. I. God's Permission of this bruising of Christ's Heel, by the old Serpent, the Devil and Satan Could not the Devil touch one of the Gadarenes Swine, without Christ's Permission? How then should he touch or bruise Christ's Heel, without God's Permission? Those words; And thou shalt bruise his Heel: As they are Directed to the Serpent, are not Preceptive, but only Permissive. And as they have reference to the Seed of the woman, they are Prophetical and Promissory, rather then Minatory: The Serpents bruising Christ's Heel, being Christ's way to the bruising of the Serpents Head. Q. But How did the Serpent (God permitting it) bruise the Heel of Christ, in his own Person? Ans. Satan the old Sepent, bruised Christ's Heel many ways: These ways especially. 1. •… y his audacious and impudent Temptations, frequently troubling Christ: though not tainting or Corrupting Christ at all. They afflicted Christ. They infected him not. The blasphemousness and wickedness of them could not choose but grieve Christ's Spirit: but they neither did nor coud defile Christ's Spirit. 2. By multiplied Tribulations and afflictions raised up against Christ, all his life long, through Satan's instigation. As soon as he was born, Herod Ascalonita sought to kill him, and least he should miss him, murdered all the infants in Bethlehem two years old and under, so that Christ's mother was forced to fly with him into Egypt, till Herod's Death. As soon as he appeared in his public Ministry in order to the accomplishment of his Mediatorship, his own people the Jews Received him not: but rejected him; hated him; despised him; opposed him; reviled, reproached and blasphemed him, styling him A Sinner; A Sabbath breaker; A Blasphemer; A Samaritan that had a Devil, mad: A gluttonous man, and a wine-bibber, and a friend of publicans and Sinners: A caster out of Devils through Beel-zebub the Prince of Devils, &c. yea they plotted against him how they might entangle him, apprehend him, and destroy him: They sent officers to take him, who were so taken with him, they were not able to lay hands on him: and at last they gave Judas thirty pieces of Money to betray him unto them, that they might put him to death. To All these villainies, the Devil instigated them: Hence Christ saith of them, Ye do that which ye have seen with your Father. And— ye are of your father the Devil, and the lusts of your father ye will do▪ he was a murderer from the beginning, &c. Were not all these tribulations raised up by Satan against Christ, as so many bruisings of his Heel? 3. Finally, By a grievous, painful, shameful, causeless and Cursed Death of Christ upon the Cross, extremely embittered and aggravated to him, by passages Antecedent, Concomitant, and Consequent thereunto. This was the greatest blow or bruise upon Christ's Heel by Satan. Satan put it into Judas his Heart to betray him to this end and to that purpose strongly entered into Judas. And Christ saith to the Jews acting this Horrid Tragedy; This is your hour, and the power of darkness. Thus Satan bruised Christ's Heel by God's Permission. II. God's Limitation of Satan's bruising of Christ the woman's Seed. He should bruise his Heel▪ his meanest and lowest part; but, only his Heel. He must not bruise nor touch his Head, his Heart, his breast; or other his superior and more principal parts, wherein his Life, Sense, Wisdom, Power, &c were radically seated. He should only annoy his meaner inferior outward part, his Heel. More Particularly, The Serpent could not touch The Godhead of Christ; The Personal union betwixt his Godhead and Manhood: The Essence and Immortality of his Human Soul: The Incorruptibility of his Human body. The Spotless purity and innocence of his Person: Nor the Sufficiency and Efficacy of his Mediatory Office. 1. The Serpent could not bruise or touch Christ's Godhead. For the Godhead is impassible; cannot suffer or die at all; being a mere Act altogether Eternal and unchangeable, infinitely above the reach or activity of all created beings of infernal Devils whatsoever. 2. The Serpent could not bruise The Personal union betwixt the Godhead and Manhood of Christ. For, from the first moment of Christ's Conception according to his Humanity, it was indivisibly and personally united to the second person in Trinity: and never after 〈◊〉 no not i •… Death itself. By Death Christ's body was separated from his Soul, but his Divinity neither from his Body nor Soul. For; ( 1 ) Then, during Christ's Death, he should have had an Actual Subsistence in his Humanity; viz. His soul in Paradise, his Body in the Sepulcher, distinct from his Deity: which cannot be, seeing Christ united not to his Deity any Human person distinctly of itself subsisting, but only the true and perfect human Nature never subsisting but in personal union with Christ's Godhead. As the Miscelto is united to the Apletree, into one tree: that Miscelto never subsisting distinctly of itself, but only in the Apple-Tree ( 2 ) Then also, Christ should have ceased to be Immanuel, God-man, God with us; and Consequently, for so long, he should have ceased to be our Mediator, and have been totally Conquered for a time by Sin, Death and Satan. ( 3 ) And Then, this would have been the Serpents bruising not only of his Heel, but also of his Head. 3. The Serpent could not bruise the Essence, and Immortality of Christ's Human Soul. His Soul was surrounded with sorrow for our Sins to the Death: but was not bruised to Death, as his Body was. When his Dead body was in Grave: his living Soul was in Paradise. That was mortal, and died: this immortal and could not dy. 4. The Serpent could not bruise and destroy the incorruptibility of Christ's Human Body. God left not his Soul in Hell, (that is, his person or life, in the state of the Dead,) nor suffered his Holy one to See Corruption. His body was brought into the Grave: but not at all Corrupted or putrefied in the grave. 5. The Serpent could not bruise or destroy the spot less purity and innocence of his Person. The Serpent could Tempt him; but could not taint him: could afflict him with many sufferings; could not infect him with any Sin: could bring him to yield up his Spirit; but not at all to yield up the least degree of his Spiritualness▪ 〈◊◊◊◊◊〉 deter him from good, or draw him to Evil, By all his Serpentine Subtilties: but he still remained both in Conception, Birth, Conversation and Death, holy, harmless, undefiled, and separate from Sinners. His innocence always triumphed over the Serpents iniquity. 6. Finally, The Serpent could not bruise, or at all prejudice the Sufficiency or Efficiency of Christ's Mediatory Office. Notwithstanding all the bruises which he had from the Serpent in his heel through Temptations, Tribulations, and Death▪ yet he did once in his state of Humiliation, and doth still in his state of Exaltation, faithfully discharge and fulfil his Mediatory office in all the parts▪ and functions of it, Prophetick, Priestly, and Kingly To the full pleasing and satisfying of God, Redeeming and Recovery of his Elect, Ruin and destruction of all his and their Enemies. Yea Satan's bruising his Heel by Temptations, Tribulations and Death, through God's over-ruling hand helped forward the Execution of his Office as in the next branch will appear. Thus Satan bruised but Christ's Heel, and that through God's restraint and limitation of him. III. God's Ordination and over ruling Dispos •… l of Satan's bruising Christ's Heel, comes in the last place to be considered: and it is very mysterious. For, By Satan's bruising Christ's Heel, Christ bruiseth Satan's Head. Jesus Christ was Tempted by Satan; that he might Conquer his Temptations, and fortify us against them. Christ was exercised with manifold afflictions and sufferings from Satan: That he might overcome all sufferings: Be touched with the feeling of our infirmities, in that he was in all points tempted like as we are, yet without Sin: And that he might be a merciful and faithful High-priest in things pertaining to God, to make reconciliation for the sins of the People: For in that himself hath suffered being tempted, he is able to succor them that are tempted. Yea Christ was (through Satan's subtlety) put to death, and buried in the grave: That so he might be the Death of Death: the plague of the Grave: that through death he might destroy him that had the power of Death, that is the Devil: and deliver them who through fear of Death, were all their life time subject to bondage. Thus mysteriously and wonderfully hath the Lord over-ruled, ordained, and disposed all the bruisings of Christ's Heel, to be the bruises of the Serpents Head. The Serpent hurts Christ, but thereby kills himself; He is slain with his own weapon, as Goliath was beheaded with his own sword. Christ tramples upon Temptations, by being Tempted: triumphs over sufferings, by sufferings: afflicts afflictions, by being afflicted: crucifies the Cross by being crucified; Curseth the very Curse, by becoming a Curse: Deadens Death, by Dying; Buries the Grave by being buried in the Grave; And in all these Destructively bruiseth the Serpents Head, while the Serpent only afflictingly bruiseth his Heel. O the Depth of the wisdom and dispensations of God!
Thus of the Serpents bruising the Heel of the woman's Seed, as it hath reference to Christ, the Eminent Seed, Primarily.
(2) Secondarily, this hath reference to them that are Christ's. As Christ's Heel was bruised, so their Heel shall be bruised by the Serpent also proportionably. The members must be conform to the Head, and drink of the same Cup with Christ. They are the woman's Seed also, as opposite to the Serpents Seed. Christ the Primary, they the Secondary Seed. As Christ had the Primary, so they shall have the Secondary bruise in the Heel by the Serpent. This their Bruise is, 1. Permitted, • . Limitted, and 3. Over-ruled by God. I. Permitted. God Permits Satan the old Serpent to bruise the Heel of Christ's members, by Temptations, Afflictions, and Death. 1. By Temptations. Satan desires to have them, to sift them as wheat: desiring to find them, or make them, not wheat, but chaff. David was tempted by Satan to number the people. Paul himself, who was caught up into the third Heaven, into Paradise, had a thorn in the flesh, the messenger of Satan to buffet him. And Satan hath his Depths, His Devices, His Serpentine Subtilties, sometimes transforming himself into an Angel of light that he may deceive, sometimes as a roaring Lyon, walking about, seeking whom he may devour, always watching and Compassing the Earth to and fro, to do mischief. 2. By Afflictions. Satan the old Serpent raiseth many a storm against Christians, against the godly. Satan (through God's permission) brought a terrible tempest, yea a whirl-wind of afflictions upon Job. And saith Christ to the Church in Smyrna, The Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days. The Dragon, the Devil, persecuted the woman which brought forth the man-child; viz. the Primitive Church, which brought forth Christ mystical: and the woman flying into the wilderness, the Serpent cast out of his mouth water as a flood, after the woman,—and went to make war with the remnant of her Seed, which keep the Commandments of God, and have the testimony of Jesus Christ. 3. By Death▪ Satan hath been a murderer from the beginning, for he brought death upon all mankind. Yea a murderer of Saints from the beginning; for, Cain was of that wicked one, and slew his brother, because his own deeds were wicked, and his brothers righteous. What massacres and butcheries were ever executed upon the Saints, but the Devil (who had the power of Death ) was the prime agent therein? The Beast, that bare the woman, the scarlet-whore of Babylon, drunken with the blood of the Saints, and with the blood of the martyrs of Jesus, ascended out of the bottomless pit, and received his power, and seat, and authority from the Dragon, the Devil. II. Limited. Satan shall bruise them that are Christ's; not wherein he pleaseth, but wherein God permitteth, only in their Heel. Their Heel he shall bruise: beyond their Heel he shall not bruise. God that bounded the Sea, saying; Thus far shalt thou go, and no further, and here shall thy proud waves be stayed: hath bounded Satan also, intimating; Thus far shalt thou bruise, and no further, and here shall thy proud rage be stopped. He may bruise them so as To tempt them, to afflict them, and perhaps To kill their Bodies: but when he hath done his worst, he shall never be able to bruise them, so as, ( 1 ) To tempt, afflict, or kill them at his pleasure; ( 2 ) To kill their immortal Souls at all; ( 3 ) To detain their dead Bodies perpetually in the Grave; ( 4 ) To Destroy God's image in them; ( 5 ) To separate them from the Love of God which is in Christ Jesus our Lord: Or ( 6 ) To deprive them of their eternal inheritance in Heaven. 1. Satan cannot tempt, afflict, or kill them at his pleasure. For, that they are tempted, afflicted or slain, is only by divine permission. And God (that numbers the very hairs of their head, tells their wanderings, and puts all their tears in his bottle ) limits all Circumstances, whether of time, place, person, manner, &c. The Devil shall cast some of you (not all) into prison, (not into grave, or Hel) that ye may be tried, (not destroyed:) and ye shall have tribulation ten days, (not ten months, ten years, or forever.) In Job's case, Satan might touch all that he had, but not himself: and afterwards, Job himself was permitted to be under Satan's hand, but not his life. 2. Satan shall not kill their immortal Souls, though he may afflict and kill their mortal Bodies. Its God's sole prerogative to be able to kill both Body and Soul, and cast them into Hell. And when they are dissolved by Death, the body returns to the Earth as it was, and the Spirit to God that gave it. 3. Satan shall not detain their bodies perpetually in the grave. For, ( 1 ) God will redeem their soul from the power of the grave, for he shall receive them. ( 2 ) God is their God: therefore they all live to him and shall rise again. ( 3 ) Christ their Head is risen, As a last Adam, As the first-fruits from the Dead; therefore they that are Christ's shall rise by virtue of his Resurrection. ( 4 ) If we believe that Jesus died, and rose again; even so them also which sleep in Jesus, will God bring with him. They do but sleep in Jesus; therefore they shall awake in Jesus. And when they that are Christ's shall rise again at Christ's Coming, then Death and grave shall be swallowed up in victory, the risen Saints triumphing, O death where is thy sting, O grave where is thy victory?—Thanks be to God who giveth us the victory through our Lord Jesus Christ. 4. Satan shall never so bruise them, as to destroy God's image in them. The Natural image of God in man, Concreated with man, he quickly destroyed; but the supernatural image of God, new created in the Elect, he shall never destroy. ( 1 ) This is a Seed remaining in them, so that they cannot sin; viz. as the unregenerate sin. ( 2 ) This is everlasting life, viz. the beginning, principle and foundation of everlasting life, and therefore it can never perish. Everlasting life hath no end. ( 3 ) Whom God Calls, he justifies, and whom he justifies, he glorifies. Satan may through temptations obscure, darken and enfeeble God's image in them, may shake, wound and weaken their graces, but shall never finally or totally overthrow them. 5. Satan shall never so bruise them, as to separate them from the love and favor of God in Christ, or pluck them out of his hand by Temptations, Tribulations or Death. He may separate them from their dear friends: but never from their dearest Christ. He may separate their Heads from their Bodies, their Bodies from their Souls: but shall never separate Either soul or body from the Lord. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril▪ or sword?—Nay in all these things we are more then Conquerors, through him that loved us. For I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the Love of God, which is in Christ Jesus our Lord. 6. Finally, Satan shall never so bruise their Heel, as to deprive them of their eternal inheritance in Heaven. He may perhaps dim their Evidences for their inheritance, that they may suspect and question their title; but shall not destroy their title, or deprive them of their inheritance. For, ( • ) This inheritance, or kingdom was prepared for them from the foundation of the world yea before the foundation of the world. ( 2 ) God that cannot lie, hath promised them eternal life before times of ages. ( 3 ) Christ is ascended up into heaven to prepare a place for them, and will come again to receive them to himself. ( 4 ) The inheritance incorruptible and undefiled, and that fadeth not away, is reserved in heaven for them. ( •… ) And they are begotten again unto a lively hope of this inheritance, being kept (Gr. kept as in garrison ) by the power of God through faith unto Salvation. Thus Satan (though permitted to bruise the Heel of Christians, yet) is Limited in his bruising. He shall bruise but their Heel. III. Over-ruled. Satan as he is Permitted to bruise; and Limited in bruising; So in this his bruising them he is Over-ruled by God, Ordering and most wisely disposing all the Temptations, Tribulations and Corporal death, where with their Heel is bruised, to their great advantage; but to Satan's disadvantage, even the bruising of his Head. 1. Their Temptations by Satan God over powers and Orders for their Good, and Satan's Ruin. For, ( 1 ) Hereby, they are so buffeted that they are preserved from Spiritual pride, least they should be exalted above measure with the abundance of spiritual dignities and privileges conferred upon them. ( 2 ) Hereby, they are driven to fly to God for Succor by Prayer, and to wrestle more fervently with the Lord for deliverance. For this (saith Paul ) I besought the Lord thrice, that it might depart from me, that is, I besought him often: A definite number being put for an indefinite. Violent Temptations awaken to vehement Supplications: whilst they discover Satan's power and subtlety, together with our own weakness and simplicity to withstand him. ( 3 ) Hereby, they come to have such experience of the all-sufficiency of Divine Grace against all Satan's Temptations, & of God's perfecting his strength in their weakness; that they glory in their infirmities, afflictions, and temptations, that upon this occasion the power of Christ may rest upon them the more conspicuously. ( 4 ) Hereby, they have many Opportunities both of exercising their Compleat-Armor, their Graces, in this Conflict against Satan: (Armor is wont to rust in times of peace) and of exalting their Comfortable Experiences and thankful triumphs upon their Conquest of Satan. The shield of Faith quenches all the fiery darts of the wicked. And if they resist the devil, they have this Promise, that he shall fly from them, and that God will shortly tread him under their feet. .2 Their tribulations and afflictions raised up against them by Satan, the Lord over-powers, and orders for their benefit, but Satan's prejudice. For, By their afflictions ( 1 ) Their sins are scoured off, and destroyed. As rust is rubbed off by a sharp file, or as dross is purged out by a vehement fire. ( 2 ) Their wanderings from God are reclaimed, and they reduced from stray-Courses. Before I was afflicted, I went astray; but now have I kept thy word. ( 3 ) Their Spiritual State and Graces are proved and tried; that they may be discovered to be gold and not dross, by coming out of the furnace and fining pot, refined and purified. The fire makes the mettles more shining and precious, & afflictions makes the Saints graces more orient and glorious▪ Job's faith, Patience, and uprightness were rendered much more illustrious by his great distresses: as the Sun shows largest face in lowest state. ( 4 ) Their Graces and Duties are improved and increased. The Pomander smells the better for rubbing▪ the Camomile sents the more fragrantly for treading upon, the musical instrument makes sweet melody when stricken with a skillful hand, and some trees by beating become doubly fruitful: So afflictions better our Graces and Obedience. He for our profit, that we might be partakers of his Holiness. — We glory in tribulation; knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed. When did David breath out more ardent love, zeal and affections to God, or perform more accurate spiritual obedience to God, or pour out more servant heaven-piercing prayers to him; then when under his greatest afflictions? As Israel, the more they were afflicted, the more they grew: The Palm tree, the more its pressed downward, the more it contends upwards or as the Birds in the Spring, tune their notes most sweetly, when it rains most sadly. ( 5 ) Their filial Relation to God is strengthened and confirmed; whilst God doth correct and chastise them as children, not neglect and despise them as Bastards. ( 6 ) Their Condemnation with the wicked is prevented. When we are judged, we are chastened of the Lord, that we might not be condemned with the world. The cattle destined to slaughter are put into the fatrest meadows: whilst they that are reserved for use, must bite on the bare Commons. The men of this world have their portion in this life▪ and receive their good things here, because they shall be tormented hereafter: but the people of God here receive their evil things, because hereafter they shall be comforted. ( 7 ) Finally, Their eternal glory and happiness in Heaven shall be promoted and increased by their present Tribulations. Our light affliction, which is but for a moment, (Gr. the moment any lightness of our affliction, ) worketh for us a far more exceeding and eternal weight of Glory. (Gr. worketh for us an eternal weight of glory from Hyperbole to Hyperbole. ) The Greek here transcends the Emphasis of our English tongue. The greater the Cross now, Christianly managed▪ the greater shall their Crown be forever when Christianity comes to be rewarded. 3. Their Corporal Death, finally, the Lord over-rules and orders for the healing of their Bruise, but for the bruising of the Serpents Head. Forasmuch as, ( 1 ) By Death, they are fully freed and delivered from all their Sins, the works of the Devil, from which they could not fully be released while life lasted. Death delivers the Saints, but devours their Sins: As the Red-Sea delivered Israel, but drowned and swallowed up the Egyptians. ( 2 ) By Death they are set far above the Gun-shot of all Satan's Temptations. As they are freed from Sin: so they are freed from all Temptations unto Sin. ( 3 ) By Death they are set free from all their labors, sorrows and miseries in this vain vexing world. Blessed are the Dead that dy in the Lord,—that they may rest from their labors. Their heads shall no more ache; their eyes be dim; their ears deaf; their heart sad; their spirits faint; nor their limbs feeble, &c. They shall hunger no more, neither thirst anymore, neither shall the Sun light on them, nor any heat. (They shall be freed from both Privative and Positive miseries.) For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes. ( 4 ) By Death they shall make an happy change, viz. Of visibles, for invisibles: of Shaddows, for Substances: of terrestrials, for celestials: of Temporals, for eternals. They shall exchange sorrows, for joys: troubles and conflicts, for triumphs: Faith, for fruition: Baseness, for glory: Society with Sinners, for the fellowship of glorious Saints and Angels: and Earth, for Heaven itself. ( 5 ) Finally, By Death they shall presently come to See God; to be with Christ, and to enjoy God in Christ immediately face to face, which is far best of all. They shall see him; admire him; love him; delight in him; and be ravished with him for evermore, as being the reward of rewards, the fullness of joy, the jubilee of gladness, the Heaven of Heaven, and the very Glory of Glory. Thus, the Serpents bruising of the Heel of God's people, is wonderfully over-poured and disposed by God, for their best, but for the bruising of the Serpents Head.
Hither to of the Enmity betwixt the Serpent and the woman, his Seed and her Seed: and of the Fruits of that Enmity▪ viz. The bruising of the Serpents Head by the Seed of the woman Christ and his members, and the bruising of the Heel of the woman's Seed by the Serpent, Explicitly Threatned: And therein of lapsed Sinners Recovery Implicitly Promised.
IV. Corollaries hence resulting are divers. Did this First Promise in Christ reveal lapsed man's Recovery in the Enmity threatened betwixt the woman and the Serpent, betwixt her Seed and his Seed, and in the Events or Fruits of that Enmity? Then,
1. God's threatenings are not to be slighted, or neglected by lapsed Sinners, no nor by God's own redeemed people themselves: but to be duly weighed and considered. For, besides that God's Threatenings may have a manifold and good use upon them, 1. Cautioning them against sin, 2. Quickening them, to Duty, 3. Discovering God's justice and truth, and 4. Preserving them from threatened judgments; 5. There may be sweet and precious Promises wrapped up in the bowels of the Threatenings. As here in the Threatning of Satan's Destruction expressed, The very First Promise of lapsed man's Restitution is implied, (These words are pronounced against the Serpent, only in a Minatory way: But are intended for the benefit of mankind, in a Promissory way. Therefore let us, when threatenings are before us, intentively view them on every side. We may find sweetest Roses and Lilies amongst these thorns: Honey-combs in the bellies of these Lions: precious stones in the heads of these Serpents. Let's therefore dive into them narrowly: and not fly from them as once Moses from his rod becoming a Serpent▪ but rather let us take these Serpents by the tail, and handle them; they may become an useful and Comfortable rod in our hands.
2. Behold here the riches of God's love, bowels of mercy, and Commiserating Grace to lapsed man; in that before he came to Sentence man for his fall, he Revealed the mystery of man's Recovery from his fall. According to their order of Sinning; first the Serpent, then the woman, and last of all the man offended: So God proportioned his order of Sentencing and judging them for Sin; first dooming the Serpent, then the woman, and lastly the man. Now before God comes to pronounce sentence upon woman or man, whilst he was now judging the Serpent, he reveals Mans Blessing in the Serpents Curse; Mans Advancement, in the Serpents Debasement; Mans Amity with God, in the Serpents mutual Enmity with man; Mans bruising the Serpents Head, in the Serpents bruising of his Heel; Mans Restitution and Salvation, in the Serpents Condemnation and Destruction. Oh what haste did God make to be gracious! How did his bowels yern and roll within him most Compassionately, over lapsed man, till he had published this Gospel, this glad-tidings of his Recovery! Man hasted to his ruin by Sin: God hasted to his Recovery by the woman's Seed. Man hasted to break the old Covenant of works: God hasted to stablish a New Covenant of Faith that should never be broken. Who can behold this height and depth and length and breadth of divine love to Loveless man, to loathsome Sinners, and not admire it, and adore it!
3. How notably is the depth of lapsed man's misery hereby intimated! In the Remedy, we may read the malady: In the Recovery, the Ruin. What is the Remedy here propounded for man's Recovery? The Enmity of the woman and her Seed, against the Serpent and his: and the woman's Seed's bruising the Serpents head, as the Serpent bruiseth its Heel. What and how great is the misery of lapsed man herein implied? viz. 1. His Amity with the Serpent, the Devil, and with the Deeds of the Devil. Naturally carnal man is the Serpents Seed, and of his father the Devil, and the lusts of his father he will do. This miserable and damnable Amity which is the very worst in the world, God cures by planting a supernatural Enmity in man against Satan and Sin. 2. His Enmity against God and all his ways. The carnal mind is Enmity against God, and is not subject to the Law of God, nor indeed can be. So then, they that are in the flesh, cannot please God. This Enmity against God, the •… ord removes by destroying the Cause of this Enmity with God, viz. Amity with Satan and Sin. And this Amity with Satan and Sin is destroyed by the Seed of the woman, bruised in his heel by the Serpent, but bruising the head of the Serpent. 3. His extreme thralldom and bondage under Satan, Sin, and the wages of Sin, Death, the Serpents Head: from which he could not be delivered but by bruising the very Head of the Serpent, (which is especially Sin and Death,) by Christ the Seed of the woman. 4. His Actual estrangement from Christ and from all saving interest in him: till he cease to be the Serpents Seed and become the woman's Seed in and with Christ. Oh how complexive is this Misery of Carnal man Compounded of these four deadly poisons, Amity with Sin and Satan, Enmity against God, Bondage under Satan and Sin, and Estrangement from Christ the only Remedy against them all! Sit down in the dust O Carnal man, break thine heart with Sighs and sobs at this thine undone Condition. Rest not contented in thy Carnal state, lest thou beest undone for evermore.
4. This First Promise though very dark and obscure, yet comprehended in it much Gospel in a few words. It is a Compendious Abstract or Epitome of the Gospel. The First sweet Glimps of Evangelical Glory. Come and See: Herein are disclosed these glad-tidings. viz.
- (1) That lapsed man should not still continue lapsed, but in time be most graciously Recovered.
- (2) From what Evils and Miseries lapsed man should be recovered. viz. From Amity with Satan and Sin, From Enmity against God and his ways, and From the Serpents Head: that is, his tyranny, power, mischief and subtlety, especially by Sin, Death and Hell.
- (3) How and by whom lapsed man should be Recovered from these evils. Not Immediatly by himself or his own power, which was quite lost: But Mediately by an intervening Mediator, The Seed of the woman. For God's Truth and Justice must be fulfilled and satisfied, which lapsed man could never have effected.
- (4) What this Mediator, this Recoverer of lapsed man, must be for Person. viz. The Seed of the woman: therefore he must be true and perfect Man. And yet he must be stronger then the Serpent, then Satan, able to bruise his very Head: therefore he must be the mighty God. God-man, Immanuel; in one person.
- (5) In what way this Mediator, Christ God-man should effect lapsed man's Recovery. Namely, By discharging his Mediatory office. Two eminent branches of which office are here notably insinuated. 1. His Priestly function in Suffering for Sinners: The Serpent bruising his Heel. 2 His Kingly office, in Subduing his and their Spiritual Enemies, Satan, Sin, Death and Hell: He bruising the Serpents Head, thereby crushing and overthrowing all his policy, power and kingdom.
- (6) Who they are that shall partake of this Recovery. Not all lapsed mankind universally without exception: but only the woman and her Seed, as contradistinct to the Serpent and his Seed. viz. All the Elect of God in Christ, through faith unto Salvation. All that in this Sense become the joint Seed of the woman with him, shall jointly with him bruise the Serpents Head. But as for the Serpent and his Seed, Christ would not so much as pray for them, much less would be bruised for them.
- (7) Finally, How they that shall be Recovered by this Christ, the Eminent Seed of the woman, shall become actual partakers of him, and of Recovery by him: viz. by mere Grace, on God's part; and by Faith, on theirs. This Recovery of them by Christ, is offered them by God of mere Grace, without respect to any worth in them, or merit by them, which is none at all: yea quite contrary to their desert, being wholly in their lapsed state, and having deserved only Death by their Fall. And being a Recovery without them of mere Grace, How can it become theirs but by the appropriating and applying act of Faith?
These Evangelical mysteries seem to be sweetly couched and comprised in this Primitive Promise. O it is a pregnant, teeming Promise: The Mother-Promise of the Gospel: yea, the Great Grand-mother Promise of all the Promises of God in the whole Scripture. Well spake that learned Mercerus of it; O excellent Promise, and more then necessary to our First parents, without which they could never have endured to have lived, but their Conscience accusing them, they would a thousand times have been guilty of their own Death, when they should see themselves as authors to derive so many and great Evils to all their Posterity. And as this golden Promise preserved our first Parents from despair under their dreadful fall: So the faithful Fathers in the First age of the world lived upon this Promise especially, if not only: and drew waters of Consolation out of this Well of Salvation, for the first 1536. years of the world.
5. Then lapsed Sinners are actually in a State of Recovery, when this Enmity against the Serpent and his Seed, together with the fruits of this Enmity: (viz. Bruising the Serpents Head, and having only their. Heel bruised by the Serpent,) are effectually implanted in them, wrought by them, or belonging to them. For, God expli •… lie threatening these three things to the Serpent, therein implicitly Promised and Revealed the Recovery of Sinners, as hath been explained: Consequently when these three things are Actually fulfilled and verified in any lapsed Sinners, they are actually Partakers of their Promised Recovery.
But How may we know, 1. That we have true Enmity against the Serpent: 2. That we have bruised and do bruise the Serpents Head: and 3. That the Serpent doth but Bruise our Heel, when he doth his worst against us? Answ. These three things will be very comfortable indeed to be known. And they may be discovered severally by these Evidences ensuing. viz.
1. That we have true Enmity against the Serpent implanted in us, May be Convincingly and Comfortably cleared to us, 1. By the Causes of this Enmity: 2. By the Effects thereof; And 3. By Amity with them that are Contrary to Satan.
(1) By the Causes, grounds or foundations of this Enmity. If they be in us: this Enmity against Satan the old Serpent is in us. The Cause being put and present, the Effect is put and present also. Now the Grounds whence our Enmity against the Serpent principally ariseth, are especially these three. Transmutation of our State: Dissimilitude to the Serpent, thereupon: and Enmity against Sin, flowing from both. 1. Transmutation of our State. When we, who are Naturally the Seed of the Serpent, and of our Father the Devil, become supernaturally the Seed of the woman, as opposite and contradistinct to the Seed of the Serpent, and Children of our heavenly Father the Lord God: then the foundation is laid of our Enmity against Satan. For, whilst we are wholly Satan's, we love Satan and his lusts: But when our State and Condition is quite changed, and we become God's people, we cannot choose but have enmity against Satan, who is so Contrary both unto God and all godliness. 2. Dissimilitude to the Serpent, upon our transmutation of State. Our State and Condition being changed, from Carnal to spiritual, from Natural to supernatural, from Sinful to sanctified, from dead in sin to alive in Grace, from Diabolical to Divine, &c. we thereupon become extremely unlike to the Serpent, who were before like unto him. He the father of the lies: we the children of Truth. He the prince of darkness: we light in the Lord and children of the light. He an unclean Spirit: we clean through the word, and sanctified by the Spirit. He the God of this world: we not of this world, as Christ is not of this world, but chosen by him out of the world, &c. Here is great dissimilitude. Now as similitude & likeness is the foundation of Love & Amity, like will love his like: so dissimilitude & unlikeness is the ground of Hatred and Enmity. Are we spiritually become unlike to the Serpent? then we have Enmity against the Serpent. 3. Enmity against sin, flows from both the former. If we be changed from our carnal to a gracious state, and thereby are become quite unlike to Satan the old Serpent: Consequently he •… ce inevitably resulteth in us an Enmitie against S •… n. The flesh lusteth against the Spirit, and the spirit against the flesh: and these are Contrary the one to the other. If then we have a true Contrariety and Enmitie in us against Sin, (that is, ( 1 ) Against Sin as it is Sin Especially and principally: ( 2 ) Against all Sin, Consequently, without partiality: ( 3 ) Against our own sins most of all:) we have in us also a true Enmity against the Serpent, and consequently have actual part in this precious Promise, and in Recovery from our sinful state here promised.
(2) By the Effects or Fruits of this Enmity. If they are in us: Enmity against the Serpent is in us. Where the proper Effect is, there the Cause is producing that Effect. These fruits are three. viz. Hatred of the Serpent. Resisting his Dominion. Conflicting against him. 1. Hatred of the •… erpent is an effect of Enmity against the Serpent. Hating is an act or fruit of Enmity. Hence Christ saith in the Parable, those that hated him, were his Enemies. And David, Do not I hate them that hate thee? I hate them with a perfect hatred, I count them mine Enemies. Proportionably to hate the Serpent the Devil, as a Serpent, as a Devil, for his wicked works, &c. ariseth from enmity, and argues Enmity against him. 2. Resisting his Dominion. We cannot endure to be under his Dominion and reign, whom we hate, if we can help ourselves. Christ's Citizens, that hated him, said We will not have this man to reign over us▪ In resisting his Dominion, they express their hatred against him. Thus if we truly resist Satan's reign over us, not enduring that he should take us Captive at his will, nor that he should act and sway in us, as he worketh in the children of disobedience: then we have Enmity against Satan. 3. Conflicting against him, and his Temptations. Enmity breeds Opposition: Contrariety of Natures causeth mutual and destructive Conflicts. Fire and water fight one with another, because they are contrary each to other: So Christ's Members being contrary to Satan, through the Divine nature in them, do as spiritual well-armed soldiers and enemies fight and war against him, as also Christ their chief-Captain did fight against him. And herein they discover their Enmity against Satan.
(3) By our Amity with God, his ways and people, which are contrary to Satan; we discover our Enmity against Satan. They that truly love God and his ways, cannot choose but hate the Devil and his works. They that truly love God's people, as his Seed: cannot choose but hate the wicked, as the Serpents Seed. To love both at once, or to hate both at once, is impossible. And by the Rule of Contraries, the loving of one implies the hating of that which is Contrary thereunto.
2. That we have, and do bruise the Serpents Head; we may comfortably conclude on these and like grounds. viz.
(1) When through the power of the Gospel and Spirit of Christ we are rescued from the power of Satan, in our effectual Conversion. Then Satan's power is broken, his armor wherein he trusted is taken from him, and we are no longer taken Captive by him at his will. This is our First degree of bruising the Serpents Head, through Christ plucking us out of his hand.
(2.) When we are completely armed with the Panoply or whole armor of God. Then we bruise the Serpents Head fundamentally. For then God furnisheth us with principles and foundations of strength, viz. the Habits of victorious graces, whereby we are enabled, not only to wrestle against flesh and blood, but also against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, yea to withstand in the Evil day: yea, to quench all the fiery darts of the wicked, and having done all to stand. This is our second degree of bruising the Serpents head, when we are sufficiently principled by Grace against him.
(3.) When we actually resist the Devil, so that he flies from us. Then we actually Bruise his head▪ crushing him in his politique and potent Temptations. A flying Enemy, is a foiled Enemy. Now we resist Satan, 1. By rejecting and slighting his Temptations, not revolving them or meditating upon them in our thoughts. Its hard to touch pitch, and not to be defiled: to ponder upon Satan's Temptations, and not to be polluted with his Temptations. As Satan darts them at us: so must we fling them away out of our thoughts presently, as a poisoned gloss. To roll them in our mind, is to open a door to Satan to enter into our hearts. 2. By repelling them (if violent, impetuous, and reiterated) by the whole Armor of God, according to the peculiar property of every piece. As Temptations to Error, Heresy or Hypocrisy: by the Girdle of Truth. To looseness or unrighteousness in Heart or Life; by the breast-plate of righteousness. To discouragements, Apostasy, &c. by reason of the rough ways of tribulation, &c. by the shoes of the preparation of the Gospel of peace. All fiery darting temptations: by the shield of Faith. All temptations to doubt or despair of God's love, or our own salvation: by the Helmet of Hope. All temptations, in a word, to any sin, or from any duty: by the sword of the Spirit, the Word; and by Prayer. We fight on foot with Satan, by the shoes of the Gospel, &c. We fight on Horse-back with him, by Prayer: We fight as engarrisoned in a Castle, by Faith and Hope. 3. By occasional improvement of Satan's Temptations, to act the Contrary Graces and Duties so much the more vigorously. As, when he tempts to diffidence: we strive more earnestly to believe. When he tempts to pride: we strive to be so much the more humble, &c. thus we undermine Satan in his own works, and Countermine his Mines.
(4.) When Sin is pardoned and subdued; Then we bruise the Serpents Head indeed. Our Sins are his works. His armor wherein he trusts. His strong-holds, by all which he hath naturally power over us. When our sins therefore are pardoned to us and subdued in us: His works are destroyed, His armor taken from him, and his strong-holds cast down, and slighted.
(5.) Finally, when the Curse and terror of Death are removed from us, then Satan's Head is bruised by us. For, Satan as an Executioner, hath the power of death, in reference to the Serpents Seed, keeping them still in bondage through fear of Death, yea of the utmost curse of Death. But both curse and terror of Death are removed from them that are Christ's; virtually, by the Merit of Christ's Death and Resurrection: Actually, by the Spirit of Grace and Sanctification, changing their cursed into a blessed state, and suppressing their fears by the predominancy of Faith, Love, and Christian Magnanimity.
3. That Satan the old Serpent doth but bruise our Heel, when he doth his worst against us; may be comfortably clear to us▪
(1) Whilest our Head is safeguarded by the Hope of Salvation. The Hope of Salvation is compared to an Helmet. An Helmet guards the Head, the principal part of the body, wherein the Senses outward and inward, the Animal spirits and rational soul itself are especially seated. A wound or blow there, is very dangerous. So the Hope of salvation, guards as it were a Christians Head and spiritual Senses. Whilst he keeps up his Hope of Salvation, the main is safe: he shall not despair.
(2) Whilst the Heart is defended by the breast-plate of Righteousness, Faith, and Love. The Heart is another principal part: the seat of the vital Spirits; the first that lives, the last that dies in a man: the breast-plate defends the Heart. Thus a good conscience, integrity, Faith in God, and love to him, defend the Heart of Christians in Comfort and peace with God, against all Satan's suggestions▪ accusations and Temptations. Job's Faith and uprightness held up his Heart from fainting under all his trials and sorrows.
(3) Whilst all our Christian vitals are preserved safe, by the Girdle of Truth, Shield of Faith, and Sword of the Spirit. If Satan bruise not, touch not the vitals: he only bruiseth our Heel. The Girdle of Truth preserves from Error and Hypocrisy: The Shield of Faith, preserves from diffidence, unbelief, and all Satan's fiery darts: And the sword of the Spirit, not only defends the whole of a Christian but also offends Satan, and every enemy to a Christian. All's well if we be thus preserved.
(4) When the Serpents Temptations rather afflict us, then infect us▪ rather distress us, then defile us; rather correct us, then corrupt us: then Satan bruiseth but our Heel. Satan's temptations troubled Christ, but did not taint him at all. The more we are troubled at them, the less we are tainted with them, and the more we are conform to Christ, whose Heel alone was bruised by them.
(5) Finally, When both the Temptations and Tribulations, which Satan raiseth up against us, become our advantages, rather then our disadvantages, (as hath formerly been explained); then he only bruiseth our Heel. He shakes our Tops; but our roots fix the faster. He casts us into a furnace: but the dross being consumed, our gold becomes the purer. He treads us underfoot, but our Heavenly Spices and Graces smell the sweeter.
By these things we may discover whether we are actually brought into a state of Recovery by Jesus Christ.
6. These Threatenings were not so terrible to the Serpent and his Seed: But they were as Comfortable to the Woman and her Seed. To the Serpent and his Seed they express nothing but Destruction: To the woman and her Seed (implying Promises in them) they intend nothing but Recovery from Destruction. What a Ground of manifold Comfort is this Scripture to poor lapsed sinners? As 1. That, the Serpent for seducing and overthrowing mankind, should be Cursed, debased, opposed by the Enmity of the woman and her seed against him, and bruised in his Head by the Woman's Seed. Thus the Deceiver is Deceived: the Destroyer is Destroyed. 2. That, in the Enmity of the woman and her Seed, against the Serpent and his Seed, should so notably be implied their Enmity also against Sin, the work of the Devil; but their Amity and reconcilement with God, the Enemy of the Devil 3. That the Seed of the Woman, (Christ Primarily by his own power, They that are Christ's Secundarily by Christ's power, should bruise the very Head of the Serpent: that is, utterly and irrecoverably destroy Satan, Sin, Death and Hell, even all the powers of darkness. 4. That the old Serpent the Devil and Satan, when he should do his worst against Christ and them that are his, by Temptations, Tribulations, or Corporal Death, should but bruise their lowest and meanest part, their Heel. 5. That Satan's bruising of their Heel afflictingly, should be the very way for the woman's Seed to bruise Satan's head destructively. Oh here is a very fountain of Comfort overflowing! various Comfort; mysterious Comfort; saving Comfort.
7. This First Promise, Revealing such Grace and Mercy to lapsed Sinners, did and doth oblige poor Sinners to all possible gratitude. Here the Day of Salvation did first dawn upon the world; and the Day-spring from on high did first visit us. Here the sluice of Commiserating Grace was first opened; & the streams of Mercy began first to flow out to Sinners. Here the everlasting Gospel was first preached; the all-sufficient Mediator and Redeemer was first tendered; and lapsed Sinners Recovery in him was first Revealed, Here Life is promised to Sinners, before Death was pronounced upon them for Sin; and the Heavenly Paradise is set open for them, before the earthly Paradise was shut against them. Here, here, therefore is no ordinary matter of thankfulness offered unto Sinners. If the morning-stars sang together, and all the sins of God shouted for joy, at the worlds Creation: How much more should lapsed Sinners, and with them Heaven and Earth, Sing and shout together for joy, at their own Restauration? As for us, if 〈◊〉 have any part in this Primitive Promise, let us abound in thankfulness to the God of this promise: and thus,
By punctual Recognition and Notice-taking of this Mercy in all its Proportions, Dimensions, and Amplifications.
By singular Estimation of this Mercy according to its Excellency.
By suitable Retribution, or rendering to the Lord again according to this Benefit. 1. Believing this Promise without staggering, that it shall completely be performed. 2. Loving the Lord with all endeared affections who hath thus loved •… first from (the foundation of the world. 3. Maintaining an irreconcilable Enmity against the Serpent and his Seed, till we Bruise his Head, and be more then Conquerors through Christ that loves •… s.
Thus, This First Promise in Christ revealed lapsed man's Recovery, in the Enmity threatened betwixt the women and the Serpent, betwixt her •… eed and his Seed, and in the fruits or Effects of that Enmity.
APHORISM. V.
HEnce, This First Promise revealed in Christ the Seed of the Woman, though it had not the Name and complete Formality of a Covenant; yet had it the Nature, Substance and Reality of a Covenant, and that the Covenant of Faith. This Aphorism is very Evident by what hath been said already of this famous and Primitive Promise: and may be yet further cleared, and that briefly, by a distinct Consideration of 1. The Author, 2. Parties. 3. Matter, and 4. Form of this Promise, which are for Substance the same with those of the Covenant of Faith, though very dimly and obscurely revealed in this First Promise.
I. The Author, or Efficient Cause of the Covenant of Faith, is only God, and that of his mere Mercy and Commiserating Grace, as hath been showed: And the same God, of mere commiserating Grace and mercy was the Efficient cause, or Author of this Promise. For, The LORD God said unto the Serpent, Because thou hast done this, thou art cursed—and I will put Enmity between thee and the woman, &c. So then, the Lord God immediately revealed this Promise. And nothing but mere Mercy and riches of Commiserating Grace to lapsed Sinners could be imagined to move him hereunto. They being wholly deprived of all acceptableness, amiableness, and moral goodness: and involved in the bondage of Sin and Death.
II. The Parties to the Covenant of Faith, (as hath been proved,) are, God blessed for Ever, on the one hand; And Jesus Christ the last Adam, with all his Elect Seed on the other hand: And these self-same are the parties to this Promise. For, 1. God is the Party Promising, to put Enmity, &c. 2. Christ and his Elect Seed, (who with Christ the Eminent seed, are collectively Comprized under this phrase, The Seed of the woman, as Contradistinct from, and opposite to the Seed of the Serpent, ) are the Party restipulating, to accept these promised Mercies by Faith, and to walk worthy of them; as after will more appear. This Promise was not settled upon Adam, as the first Covenant and Promise was: It was not so much as directed to Adam, but to the Serpent; and to the Serpent, not under the form of a Promise, but of a Threatning. But it was Setled upon the Woman's Seed: that is, on Christ and on them that are Christ's according to the Election. The Seed of the woman shall bruise thine head, and thou shalt bruise his Heel.
That Question which is moved by some, may here Receive a brief Solution. viz. Whether All and singular the children and posterity of Adam, which should after the Fall be brought into the world, were with Adam comprehended in this First Promise, in this First Dispensation of the Covenant of Faith: As they were all comprised in and with him in the First Covenant of Works standing and Falling with him.
Resol. This Query may be resolved, I. Concedendo, By way of Concession. It is granted, That not only Adam, but all and singular persons that should ever descend from him by natural propagation, were comprised with him in the Covenant of Works. So that he standing they stood: he lapsing, they fell. As hath formerly been sufficiently cleared. II. Denegando, By way of Negation. It is utterly denied, That all and everyone of Adam's posterity were comprehended with him in this First Promise or Dispensation of the Covenant of Faith since the Fall: as they were comprehended with him in the Covenant of works before the Fall. For, 1. The Covenant of works God made with Adam immediately, as with a public person, founding it upon Adam's natural integrity and ability to keep it: and therefore if Adam had persisted in his integrity and kept the Covenant, all his posterity had persevered and kept Covenant with him, partaking the blessings of the Covenant: But God made not this First Promise, to the First Adam immediately, as to a public person; no nor directed it to him at all in the promulgation of it. For, before God came to sentence the man or woman, while he was now dooming the Serpent, and directing his Speech only to him; He publisheth this Excellent Promise of man's Recovery by Christ, the Seed of the woman, to the terror and Confusion of the Serpent. This Promise then was founded, not upon the First Adam at all, but immediately only upon Jesus Christ the Seed of the woman, as a last Adam: and in him it is mediately extended to all his Spiritual posterity. 2. This First Promise makes a plain Distinction betwixt two contrary Seeds, viz. The Seed of the Serpent, and the Seed of the woman; and of an hereditary Enmity betwixt them. And it speaks Destruction to the Serpents Seed: Victory and Restauration to the woman's Seed. Therefore, though these two Contrary Seeds might be under the outward Administration of this Promise, as Cai •… and Abel were: yet could they not both be under the inward efficacy, Grace and Consolation thereof. The Woman's Seed, Christ and they that are Christ's, are all comprised within this Promise in this sort •… but the Serpents Seed, who are of their father the Devil, and will do his lusts, devilish reprobates, are not the woman's Seed, nor thus comprised in the promise with them. 3. Many thousands and Millions in the world, if they never come to enjoy so much as the Outward Administration of this Promise, or of any other Evangelical dispensation, Pagans, Turks, &c. how shall they be comprised under this Promise in respect of the inward Efficacy, Grace, or Consolation thereof? 4. These two Covenants of Works, and Faith are most different. That was in a sort Natural to man; this merely Supernatural: That founded immediately upon Adam himself without a Mediator; this founded not upon man, but upon Jesus Christ the Mediator: That conditioning for perfect and perpetual obedience in Adam's own person, this conditioning for true Faith in Christ's person and obedience. Therefore though all Adam's posterity were comprised with him under that Covenant, it doth not follow that they must be comprehended under this: but rather the contrary.
III. The Matter of the Covenant of Faith, is either Promised or Restipulated. Promised on God's Part, viz. The recovery of lapsed man out of the State of Sin and Death, to a state of righteousness and life by Jesus Christ. Restipulated on the Part of Christ and his Seed; viz. Christ's accepting and undertaking of a Mediatory office to effect this Recovery; and his Seed's accepting Christ and these promised mercies by Faith, with resolution to walk worthy of them according to the Gospel.
In like sort the Matter of this Eminent Primordial Promise is either Promised on God's part, or Restipulated on the part of the Woman's Seed.
1. The Matter Promised explicitly on God's part, is, 1. That a Spiritual Enmity should be put betwixt the Woman and her Seed, The Serpent and his Seed. And Consequently, that the Woman and her Seed should have Enmity against in, and Amity with God: which could not be without Conformity to God, and Contrariety to Sin, by Supernatural Grace; nor without renouncing and departing from Sin by true Repentance. 2. That the Seed of the Woman should bruise the very Head of the Serpent, that is, utterly destroy the old Serpent the Devil and Satan with all his Policy, Dominion, and Deeds, whether Sin or Death. Consequently that lapsed Sinners in and by Christ should be recovered from the State of Sin and Death, and become Conquerers of the Serpent himself that had implunged them in that estate: and that Jesus Christ for the obtaining of this victory for them, should with them become true and perfect man, the Seed of the woman; and not only perfect man, but should above them be the mighty God, above the Serpent, and so able to bruise the Serpents Head. 3. That, in order to Christ's bruising the Serpents Head, the Serpent should bruise his Heel. Christ should be consecrated through sufferings and Death, that he might destroy him that had the power of Death the Devil. Consequently, herein God Promised, That Christ should be a Priest, in suffering bruises in his Heel: And a King, in inflicting bruises on the Serpents Head. Now in these Matters and Mercies Promised, Sinners Recovery from the state of Sin and Death to the State of Righteousness and life by Jesus Christ is promised.
2. The Matter Restipulated implicitly on the part of the Woman's Seed, is, either on the part of Christ, or of his Elect Seed and members. I. On the part of Christ: 1. That, he would submit to that low state of Incarnation and become the woman's Seed. His Incarnation was deep Humiliation. 2. That he would, as the woman's Seed, abase himself to be bruised in his Heel, by the Serpent, viz. even to sufferings, and death: that hereby he might bruise the Serpents Head, and recover his Elect out of his Dominion. 3. That all his Elect should become a joint Seed of the woman with himself, opposite to the Seed of the Serpent, that with him, and and by virtue of his bruises, they might bruise the Serpents Head also. II. On the part of Christ's Seed and members; 1. That they would accept Christ, and these promised Mercies in him, by Faith. This Faith they implicitly restipulated: For, ( 1 ) without Faith neither Christ, nor any benefit promised by him, can be received. ( 2 ) Without Faith they could not bruise the Serpents Head, quench his fiery darts, Conquer sin, and overcome the world. ( 3 ) The Fathers of the old world acted Faith, and by their Faith were accepted of God, which could not have been without this mutual agreement betwixt God and them touching Faith. By Faith the Elders obtained a good report. By Faith Adam after the Promise named his wife Eve, living, in hope of life to him, and his, Promised. By faith Abel offered unto God, a more excellent Sacrifice then Cain, by which he obtained witness that he was righteous, God testifying of his gifts. — By faith Enoch was translated that he should not see death, and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. But without Faith it is impossible to please him. These Testimonies may evince, that these ancient Saints knew how necessarily Faith was required of them by this First Promise. Yea ( 4 ) They, offered Sacrifices, and that by God's appointment, otherwise God would not have accepted them: And these Sacrifices being types of Christ, testified their Faith in Christ. 2. That they would walk worthy of Christ and these promised Mercies to all well-pleasing, according to Evangelical Rule. For ( 1 ) Faith being required in them, love and-good-works were also required: Faith working by love, and being naturally fruitful in good works, as the way to heaven: though not the cause of Heaven. ( 2 ) Their course and good-works are highly commended, As Godly; Enoch and Noah walked with God, Noah was a just man and perfect in his generations; As accepted of God, and well-pleasing before him, which could not be, had not God required them of them; and consequently they implicitly restipulated them.
IV. Finally, The Covenant of Faith hath its Form; viz. Inward, The mutual Compact or Agreement of the Federates: Outward, the various Manners of Administrations. So here this Primitive Promise had its Inward, and Outward Form also.
1. The Inward Form of it, was the mutual Agreement betwixt the Federates or Parties to the Covenant touching Matters Promised, and Restipulated, which Agreement was partly expressed; partly implied: As hath been noted.
2. The Outward Form of it, was that visible Form, way, or Manner of God's Administring this Promise, and of the affairs of his Church and People under this Promise, in the First notable Period of time from Adam till Noah: In all which Form or Manner of Administration there are evident characters and intimations of the Covenant of Faith in Jesus Christ. And this may be briefly thus represented. Man having broken the Covenant of Works, And God having promised lapsed Sinners Recovery by Christ the Seed of the woman, after this Promise thus dealt with him and his Posterity; viz.
1. He pronounced an heavy Sentence upon both the Woman and the Man, for their First Sin, whereby they brake the Covenant of Works. That so he might more experimentally convince them of the Sinfulness of that Sin, more deeply bruise and humble them for it, and contrariwise more eminently display the glory and sweetness of the First Promise revealing their Recovery both from Sin and misery.
2. He not only drove them out of the Garden of Eden, but also Guarded the Tree of Life therein from them, with Cherubims and a flaming sword, which turned every way to keep the way of the tree of life. Why? Not, that God envied them Eternal life: for he had now but newly Promised it them in Christ. Nor, that the tree of life could have made them live forever, if they had tasted it: for the Covenant of works being broken, the Sacraments or tokens thereof were evacuated and of no force. But, that hereby God might teach them, not to delude and deceive themselves with vain hopes of life from the Covenant of works or the external use of the tokens thereof, whilst they had already broken that Covenant irreparably: but wholly now to apply themselves for life and happiness to the Promise, or Covenant of Faith, in Christ, the woman's Seed.
3. He clothed Adam and Eve his wife with coats of the skins of dead beasts. This he did; 1. Partly to cover their nakedness and shame, the fruit of their Sin. 2. Partly to make them yet more sensible of the shame and beastliness of their Sin and apostasy, that so both their nakedness and their clothing might tend to remember them of, and humble them for their Sin; as Calvin well noteth. 3. Partly to instruct them touching the necessity of being clothed spiritually with Christ to be crucified, and his righteousness; for covering their deformity from the pure eye of God. 4. Partly to remember them daily of their mortality contracted by Sin. That under those dead skins, they had dying bodies.
4. He instituted and ordained Sacrifices, under this first Dispensation of his Promise and Covenant in this first Period of time from Adam till Noah.
That Sacrifices were then of God's Institution and appointment, we have just cause to think; For, 1. God clothed Adam and his wife with coats of skins. Of what skins? Justin Martyr is of opinion, that God did not kill beasts, and cloth them with their skins: but rather immediately created skins by his word of Command, and so clothed them. Yet this opinion seemeth scarce probable; because its strange to think that God should create beasts-skins without the beasts, nor find we any color for any such act in the whole Scripture. Calvin thinks, that God imposed this task upon Adam and Eve, that they should make themselves coats of skins. Some conceit that these skins were skins of beasts created before Adam's fall; and that after his fall God flew some of those beasts, clothing them with their skins, by his commanding word: and that he taught them to offer the dead bodies of those beasts in Sacrifice. For, God doubtless would not have the bodies of those beasts lost and useless. And seeing the eating of flesh was not permitted till after the flood, what other use can we imagine their bodies to be put unto, besides that of Sacrificing? This also is the more probable, because in the story of Genesis, presently after man's expulsion from Eden, there is mention of Adam's two first sons, and of their sacrificing, (and this without any intervening Command expressed;) wicked Cain bringing his offering to God, as well as righteous Abel. 2. Abel is said by Faith to offer unto God a more excellent Sacrifice then Cain. He could not have offered any Sacrifice by Faith, unless the Lord had appointed that Sacrifice: God's appointment and institution of his worship, being the ground of our faith, in worshipping. 3. God accepted in those days the sacrifices of righteous persons. He had respect to Abel, and to his offering: but to Cain and his offering he had not respect. And when Noah offered burnt-offerings the LORD smelled a sweet savor▪ Heb. A savor of rest. Now had their Sacrifices been of Human invention, and not of Divine Institution; they had been will-worship, and God would never have accepted them, but have abhorred them.
But to what end and use did God appoint Sacrifices under this First dispensation of the Promise? Answ. For divers excellent ends, viz. 1. For the more clear convincing of lapsed Sinners of their Sin and Misery. Of their Sin: because, in their Sacrifices there was a remembrance of Sin, which needed such Sacrifices, frequently renewed. Every Sacrifice for Sin, being an implicit Arraignment and condemnation of the Sinner. Of their misery by sin: the Death of those Sacrifices implying that the due wages of their sins were Death, unless divine Justice had full satisfaction. 2. For the familiar instructing of lapsed Sinners touching the Remedy against Sin and Death. The Death therefore of those Sacrifices typified the Death of Christ the true Sacrifice, the true Lamb of God taking away the Sins of the world. These Sacrifices were Types, instructing them in the mystery of Christ the Anti-type. 3. For ratifying the First Promise in Christ's blood, as it were Sacramentally; they being in the Nature of visible Signs, Pledges and Tokens annexed to the Promise. The bruising of the Heel of the woman's Seed, denoted Christ's blood, stablishing the Promise Meritoriously: the Sacrifices, typifying Christ's blood, stablished the Promise Sacramentally. In these Sacrifices Christ and his Death being typified, Christ may be said to be the Lamb slain from the foundation of the world. 4. For a visible Means and way of Divine worship, whereby they testify their Faith, Devotion, Homage and Obedience unto God, as his own people.
5. He Confirmed and further strengthened this First Grand Promise, by 1 Promises, 2 Mercies, 3 Threatenings, and 4 Judgments.
By Promises, encouraging Faith, obedience, &c. according to the Grand Promise.
By Mercies heaped, as rewards, upon Believers and Well-doers, walking uprightly. Thus God testified his acceptance of the person and Sacrifice of righteous Abel. Enoch walking with God; God took him, that is, translated him that he should not see death. Noah being just and upright in his Generations, and walking with God, was preserved in the Ark by water, when the whole world was drowned.
By Threatenings denounced against all unbelievers and Evil-doers contrary to this First Promise. Thus, wicked Cain is threatened with imminent judgment for Sin; If thou dost not well, sin lieth at the door; with the Earths barrenness, with a vagabond life, &c. The wicked world also, and for their Sins every creature breathing therein is threatened after 120. years to be destroyed, except those that were preserved with Noah in the Ark.
By righteous judgments upon the unbelievers and ungodly of that first age. Thus God cursed Cain from the Earth, and set a dreadful mark upon him; probably thought to be a continual, miserable and horrid quaking of his body for murdering his brother Abel.
6. He for a long time contended and strove with the wicked world to bring them to Faith, Repentance and Reformation of their Evil ways: that so in Christ the seed of the woman they might have bruised the Serpents Head: And the LORD said, My spirit shall not always strive with man; for that he also is flesh: yet his days shall be an hundred and twenty years: God's Spirit strove with them three ways especially; 1. By the great Patience and longsuffering of God, leading them to repentance; yea after God had determined in the time of Noah to destroy the world, yet his long suffering waited for their return 120 years. 2. By Preaching to them (which are now spirits in prison ) by the Patriarchs of the old world, especially by Enoch the 〈◊〉 from Adam, (whose Prophesy Jude recites): and by Noah the 8 th person (the 8 th saved in the Arkobut the 10 th from Adam ) a Preacher of righteousness; So called, because He preached, both by his Doctrine, and by his Practice in building the Ark, God's righteous 〈◊〉 〈◊〉 would come upon the world, and the righteousness of Christ by 〈◊〉 , whereby they might escape God's judgments. 3. By his secret illuminations, convictions, Motions and stirrings in the hearts of many, 〈◊〉 them to make a saving use of God's patience, and the Patriarchs preaching unto them.
7. Finally, When the world generally neglected and despised God's precious promise of lapsed Sinners Recovery in Christ the Seed of the woman, and were swallowed up with violence and all manner of wickedness incorrigibly: then the Lord brought in the Flood upon the world of the ungodly, in the midst of their impiety and Security, and destroyed them all. Thus this First Administration of the Covenant began at the worlds First Corruption by Sin, and ended at the worlds First general Destruction by the Flood.
Thus this First Promise, though it had not the Name and Compleat Formality of a Covenant: yet if the Author, Parties, Matter and Form thereof be duly considered, it had the Nature and Reality of a Covenant.
CHAP. II. Of the Discovery and Administration of the Covenants of Promise, in the second Period of time; From Noah, till Abraham.
T HE second remarkable Period of time wherein the Lord God pleased to renew the Covenant of Faith, in reference to Christ Promised, was From Noah till Abraham, viz. from the 480 th year of Noah's life, or thereabouts, being the 1536 th year from the worlds Creation: till about the 71 st year of Abram's life, when the Promise of Christ was first made to Abram, (as the Author of Sacred Chronology clears it) which was in the 2079 th year of the world. This Period was very short, being but about 542 years: yet it was enlarged somewhat, by the repetition of this Covenant when Abram was 99 years old; and so it was extended to 571 years.
As this Period of the Covenants Administration was very short: so I shall proportionably contract myself in opening of it with all Convenient brevity. And for clearness sake I shall insist upon these three Aphorisms especially, viz. 1. That, The Lord God, having determined to destroy the old world for its extreme wickedness, established his Covenant with righteous Noah, to save him, his family, and a seed of the Creatures in the Ark, from the Common destruction. 2. That, God having destroyed the wicked old world by a flood of waters, not only Resolved with himself, but also established his Covenant with Noah, with his Seed, and with the Creatures, Never to destroy the Earth anymore by a flood. Annexing the Rainbow as a token of the Covenant. 3. That, These Covenants of God with Noah, were a renewed discovery of the Covenant of Faith, touching Sinners Salvation by Jesus Christ. Some writers, who purposely handle the Subject of God's Covenants of Promise, yet omit this period of the Covenants Discovery. Why, I know not: unless upon opinion, that this Covenant of God with Noah was not the Covenant of Faith. This therefore I shall in this third Aphorism endeavor to evince: after I have first briefly opened the two Former Aphorisms to make way thereunto.
APHORISM. I.
THe Lord God, having determined to destroy the old world for its extreme wickedness, established his Covenant with righteous Noah, to save him, his family, and a Seed of living Creatures in the Ark, from the common destruction. This Aphorism may be briefly, 1. Confirmed; 2. Explained; and 3. Applyed in certain Corollaries or Inferences thence resulting.
I. For Confirmation, It is clear, that thus the Lord Covenanted with Noah, from the Historical Narrative that Moses made hereof; And God said unto Noah, The end of all flesh is come before me: for the Earth is filled with violence through them; and behold I will destroy them with the Earth. Make thee an Ark of Gopher wood, &c. And behold, I, even I do bring a flood of waters upon the Earth, to destroy all flesh wherein is the breath of life, &c. But with thee will I establish my Covenant: and thou shalt come into the Ark; thou, and thy sons, and thy wife, and thy sons wives with thee: and of every living thing of all flesh, two of every sort shalt thou bring into the Ark, to keep them alive with thee: they shall be male and female. These words clearly and fully prove the truth of the whole Aphorism. And this is the very First place wherein the Word 〈 in non-Latin alphabet 〉 Berith, or, Covenant, is used in the whole Bible. Let us the more heedfully mind the meaning of it.
II. For Explication of this Federal Transaction of God with Noah; Consider, 1. What this word Covenant meaneth. 2. How God stablished his Covenant with Noah. 3. Who were the Parties to this Covenant. 4. What were the matters Covenanted betwixt them. 5. What the Occasion and end of this Covenant.
1. What this word 〈 in non-Latin alphabet 〉 Berith, or, Covenant, meaneth; hath been formerly at large explained in opening the General Nature of the Covenant. Here therefore no more needs to be super-added.
2. How God stablished his Covenant with Noah: seeing he saith, With thee will I establish my Covenant? Here he only promised to establish his Covenant with Noah: but When, or How did he perform this promise? Answ. 1. The Hebrew phrase 〈 in non-Latin alphabet 〉 Hakimothi Eth-Berithi, that is, I will stablish (or, make firm; or, make firmly to stand, ) my Covenant, is very emphatical. The word 〈 in non-Latin alphabet 〉 I will establish, is derived from 〈 in non-Latin alphabet 〉 Koom, which signifies either To rise up, or, Firmly to stand. According to the former Signification, it may be rendered, I will lift up my Covenant: or, I will make my Covenant rise up; that is, I will make a Covenant with thee. An allusion to the customary manner of Covenanting, wherein a statue, or a stone, or Heap of stones, &c. was wont to be lifted up by the parties Covenanting, to testify their agreement, as Oleaster hath observed. According to the later signification, it may be translated I will firmly-stablish my Covenant; or, I will firmly ensure my Covenant, or make it stand sure. For when a Covenant is kept, it is said to Stand: when it is broken, it is said to Fall. This latter signification is herein thought more apposite and fit: denoting the firmness, sureness and faithfulness of God's Covenant. 2. Though God promised to Noah, I will establsh my Covenant with thee: yet this Promise of God was his establishment of his Covenant. Here (saith that learned Rivet ) the Hebrews inquire, How God saith he would stablish his Covenant, which he had not yet made. But both are in one and the same moment; for when it is entered into, it is established. So then God's publishing his Covenant to Noah, was his establishing his Covenant with him.
3. Who were the Parties to this Covenant? The Text, and the Aphorism express them, viz. God and Noah.
God was the Author of this Covenant, and the Party promising and Covenanting with Noah, to save him, when the whole world should be drowned. And God Revealed this Covenant Expresly, and Formally, styling it a Covenant: Not only Implicitly. Nor did he Express and declare this Covenant to Noah, Mediately by the Ministry of Man, Angel or Creature: but Immediately by his own lively voice; and this of mere Grace. So that this Covenant was Divine, in regard of the foundation of it: Eminent, excellent and sure, in respect of the publication of it.
Noah was the Party restipulating certain duties to God: as God promised certain benefits to him. Noah's Restipulation was partly Explicit: partly Implicit, as after will appear. Consider a little, who this Noah was, whom God thus Honoured with his Covenant. I. For his Pedigree, or Natural descent; He was the son of Lamech, &c. the 10