The Seed of the Woman, and the Seed of the Serpent.
GENESIS iii. 15.
_And I will put Enmity between thee and the Woman, and between
thy Seed and her Seed; it shall bruise thy Head, and thou
shalt bruise his Heel._
ON reading to you these words, I may address you in the language of the
holy angels to the shepherds, that were watching their flocks by night;
“Behold, I bring you glad tidings of great joy.” For this is the first
promise that was made of a Saviour to the apostate race of _Adam_. We
generally look for CHRIST only in the New Testament; but christianity,
in one sense, is very near as old as the creation. It is wonderful
to observe how gradually GOD revealed his Son to mankind. He began
with the promise in the text, and this the elect lived upon, till the
time of _Abraham_. To him, GOD made further discoveries of his eternal
council concerning man’s redemption. Afterwards, at sundry times, and
in divers manners, GOD spoke to the fathers by the prophets, till at
length the LORD JESUS himself was manifested in flesh, and came and
tabernacled amongst us.
This first promise must certainly be but dark to our first parents, in
comparison of that great light which we enjoy: And yet, dark as it was,
we may assure ourselves they built upon it their hopes of everlasting
salvation, and by that faith were saved.
How they came to stand in need of this promise, and what is the extent
and meaning of it, I intend, GOD willing, to make the subject-matter of
your present meditation.
The fall of man is written in too legible characters not to be
understood: Those that deny it, by their denying, prove it. The very
heathens confessed, and bewailed it: They could see the streams of
corruption running through the whole race of mankind, but could not
trace them to the fountain-head. Before GOD gave a revelation of his
Son, man was a riddle to himself. And _Moses_ unfolds more, in this one
chapter (out of which the text is taken) than all mankind could have
been capable of finding out of themselves, though they had studied to
all eternity.
In the preceding chapter he had given us a full account, how GOD spoke
the world into being; and especially how he formed man of the dust of
the earth, and breathed into him the breath of life, so that he became
a living soul. A council of the Trinity was called concerning the
formation of this lovely creature. The result of that council was, “Let
us make man in our image, after our likeness. So GOD created man in
his own image, in the image of GOD created he him.” _Moses_ remarkably
repeats these words, that we might take particular notice of our divine
Original. Never was so much expressed in so few words: None but a man
inspired could have done so. But it is remarkable, that though _Moses_
mentions our being made in the image of GOD, yet he mentions it but
twice, and that in a transient manner; as though he would have said,
“man was made in honour, GOD made him upright, ‘in the image of GOD,
male and female created he them.’ But man so soon fell, and became like
the beasts that perish, nay, like the devil himself, that it is scarce
worth mentioning.”
How soon man fell after he was created, is not told us; and therefore,
to fix any time, is to be wise above what is written. And, I think,
they who suppose that man fell the same day in which he was made,
have no sufficient ground for their opinion. The many things which
are crouded together in the former chapter, such as the formation
of _Adam_’s wife, his giving names to the beasts, and his being put
into the garden which GOD had planted, I think require a longer space
of time than a day to be transacted in. However, all agree in this,
“man stood not long.” How long, or how short a while, I will not take
upon me to determine. It more concerns us to enquire, how he came
to fall from his stedfastness, and what was the rise and progress of
the temptation which prevailed over him. The account given us in this
chapter concerning it, is very full; and it may do us much service,
under GOD, to make some remarks upon it.
“Now the serpent (says the sacred historian) was more subtile than
any beast of the field which the LORD GOD had made; and he said unto
the woman, Yea, hath GOD said, ye shall not eat of every tree of the
garden?”
Though this was a real serpent, yet he that spoke was no other than
the devil; from hence, perhaps, called the old serpent, because he took
possession of the serpent when he came to beguile our first parents.
The devil envied the happiness of man, who was made, as some think, to
supply the place of the fallen angels. GOD made man upright, and with
full power to stand if he would: He was just, therefore, in suffering
him to be tempted. If he fell, he had no one to blame except himself.
But how must satan effect his fall? He cannot do it by his power, he
attempts it therefore by policy: he takes possession of a serpent,
which was more subtile than all the beasts of the field, which the LORD
GOD had made; so that men who are full of subtilty, but have no piety,
are only machines for the devil to work upon, just as he pleases.
“And he said unto the woman.” Here is an instance of his subtilty. He
says unto the woman, the weaker vessel, and when she was alone from her
husband, and therefore was more liable to be overcome; “Yea, hath GOD
said, ye shall not eat of every tree of the garden?” These words are
certainly spoken in answer to something which the devil either saw or
heard. In all probability, the woman was now near the tree of knowledge
of good and evil; (for we shall find her, by and by, plucking an apple
from it) perhaps she might be looking at, and wondering what there was
in that tree more than the others, that she and her husband should be
forbidden to taste of it. Satan seeing this, and coveting to draw her
into a parley with him, (for if the devil can persuade us not to resist,
but to commune with him, he hath gained a great point) he says, “Yea,
hath GOD said, ye shall not eat of every tree in the garden?” The
first thing he does is to persuade her, if possible, to entertain hard
thoughts of GOD; this is his general way of dealing with GOD’s children:
“Yea, hath GOD said, ye shall not eat of every tree of the garden?
What! hath GOD planted a garden, and placed you in the midst of it,
only to teaze and perplex you? hath he planted a garden, and yet forbid
you making use of any of the fruits of it at all?” It was impossible
for him to ask a more insnaring question, in order to gain his end:
for _Eve_ was here seemingly obliged to answer, and vindicate GOD’s
goodness. And therefore,――
Verse 2, 3. The woman said unto the serpent, “We may eat of the fruit
of the trees of the garden: But of the fruit of the tree which is in
the midst of the garden, GOD hath said, ye shall not eat of it, neither
shall ye touch it, lest ye die.”
The former part of the answer was good, “We may eat of the fruit of the
trees of the garden, GOD has not forbid us eating of every tree of the
garden. No; we may eat of the fruit of the trees in the garden (and,
it should seem, even of the tree of life, which was as a sacrament to
man in a state of innocence) there is only one tree in the midst of the
garden, of which GOD hath said, ye shall not eat of it, neither shall
ye touch it, lest ye die.” Here she begins to warp, and sin begins to
conceive in her heart. Already she has contracted some of the serpent’s
poison, by talking with him, which she ought not to have done at all.
For she might easily suppose, that it could be no good being, that
could put such a question unto her, and insinuate such dishonourable
thoughts of GOD. She should therefore have fled from him, and not stood
to have parleyed with him at all. Immediately the ill effects of it
appear, she begins to soften the divine threatning. GOD had said, “the
day thou eatest thereof, _thou shalt surely die_;” or, dying thou shalt
die. But _Eve_ says, “Ye shall not eat of it, neither shall ye touch it,
_lest ye die_.” We may be assured we are fallen into, and begin to fall
by temptation, when we begin to think GOD will not be as good as his
word, in respect to the execution of his threatnings denounced against
sin. Satan knew this, and therefore artfully
“Said unto the woman, (verse 4.) Ye shall not surely die,” in an
insinuating manner, “Ye shall not surely die. Surely, GOD will not be
so cruel as to damn you only for eating an apple, it cannot be.” Alas!
how many does Satan lead captive at his will, by flattering them, that
they shall not surely die; that hell-torments will not be eternal; that
GOD is all mercy; that he therefore will not punish a few years sin
with an eternity of misery? But _Eve_ found GOD as good as his word;
and so will all they who go on in sin, under a false hope that they
shall not surely die.
We may also understand the words spoken positively, and this is
agreeable to what follows; You shall not surely die; “It is all a
delusion, a mere bugbear, to keep you in a servile subjection.”
For (verse 5.) “GOD doth know, that in the day ye eat thereof, then
shall your eyes be opened, and ye shall be as gods, knowing good and
evil.”
What child of GOD can expect to escape slander, when GOD himself was
thus slandered even in paradise? Surely the understanding of _Eve_ must
have been, in some measure, blinded, or she would not have suffered the
tempter to speak such perverse things. In what odious colours is GOD
here represented! “GOD doth know, that in the day ye eat thereof, ye
shall be as gods,” (equal with GOD.) So that the grand temptation was,
that they should be hereafter under no controul, equal, if not superior,
to GOD that made them, knowing good and evil. _Eve_ could not tell what
Satan meant by this; but, to be sure, she understood it of some great
privilege which they were to enjoy. And thus Satan now points out a way
which seems right to sinners, but does not tell them the end of that
way is death.
To give strength and force to this temptation, in all probability,
Satan, or the serpent, at this time plucked an apple from the tree,
and ate it before _Eve_; by which _Eve_ might be induced to think,
that the sagacity and power of speech, which the serpent had above the
other beasts, must be owing, in a great measure, to his eating that
fruit; and, therefore, if he received so much improvement, she might
also expect a like benefit from it. All this, I think, is clear; for,
otherwise, I do not see with what propriety it could be said, “When the
woman saw that it was good for food.” How could she know it was good
for food, unless she had seen the serpent feed upon it?
Satan now begins to get ground apace. Lust had conceived in _Eve_’s
heart; shortly it will bring forth sin. Sin being conceived, brings
forth death. Verse 6. “And when the woman saw that the tree was good
for food, and that it was pleasant to the eyes, and a tree to be
desired to make one wise, she took of the fruit thereof, and did eat,
and gave also unto her husband, and he did eat.”
Our senses are the landing ports of our spiritual enemies. How needful
is that resolution of holy _Job_, “I have made a covenant with mine
eyes!” When _Eve_ began to gaze on the forbidden fruit with her eyes,
she soon began to long after it with her heart. When she saw that it
was good for food, and pleasant to the eyes, (here was the lust of the
flesh, and lust of the eye) but, above all, a tree to be desired to
make one wise, wiser than GOD would have her be, nay, as wise as GOD
himself; she took of the fruit thereof, and gave also unto her husband
with her, and he did eat. As soon as ever she sinned herself, she
turned tempter to her husband. It is dreadful, when those, who should
be help-meets for each other in the great work of their salvation,
are only promoters of each other’s damnation: but thus it is. If we
ourselves are good, we shall excite others to goodness; if we do evil,
we shall entice others to do evil also. There is a close connection
between doing and teaching. How needful then is it for us all to
take heed that we do not sin any way ourselves, lest we should become
factors for the devil, and insnare, perhaps, our nearest and dearest
relatives? “she gave also unto her husband with her, and he did eat.”
Alas! what a complication of crimes was there in this one single act
of sin! Here is an utter disbelief of GOD’s threatning; the utmost
ingratitude to their Maker, who had so lately planted this garden,
and placed them in it, with such a glorious and comprehensive charter.
And, the utmost neglect of their posterity, who they knew were to stand
or fall with them. Here was the utmost pride of heart: they wanted to
be equal with GOD. Here’s the utmost contempt put upon his threatning
and his law: the devil is credited and obeyed before him, and all this
only to satisfy their sensual appetite. Never was a crime of such a
complicated nature committed by any here below: Nothing but the devil’s
apostasy and rebellion could equal it.
And what are the consequences of their disobedience? Are their eyes
opened? Yes, their eyes are opened; but, alas! it is only to see their
own nakedness. For we are told (verse 7.) “That the eyes of them both
were opened, and they knew that they were naked.” Naked of GOD, naked
of every thing that was holy and good, and destitute of the divine
image, which they before enjoyed. They might rightly now be termed
_Ichabod_; for the glory of the LORD departed from them. O how low did
these sons of the morning then fall! out of GOD, into themselves; from
being partakers of the divine nature, into the nature of the devil and
the beast. Well, therefore, might they know that they were naked, not
only in body, but in soul.
And how do they behave now they are naked? Do they flee to GOD for
pardon? Do they seek to GOD for a robe to cover their nakedness? No,
they were now dead to GOD, and became earthly, sensual, devilish:
therefore, instead of applying to GOD for mercy, “they sewed or platted
fig-leaves together, and made themselves aprons,” or things to gird
about them. This is a lively representation of all natural men: we see
that we are naked: we, in some measure, confess it; but, instead of
looking up to GOD for succour, we patch up a righteousness of our own
(as our first-parents platted fig-leaves together) hoping to cover our
nakedness by that. But our righteousness will not stand the severity of
GOD’s judgment: it will do us no more service than the fig-leaves did
_Adam_ and _Eve_, that is, none at all.
For (verse 8.) “They heard the voice of the LORD GOD walking in the
trees of the garden, in the cool of the day; and _Adam_ and his wife
(notwithstanding their fig-leaves) hid themselves from the presence of
the LORD GOD, among the trees of the garden.”
They heard the voice of the LORD GOD, or the Word of the LORD GOD, even
the LORD JESUS CHRIST, who is “the word that was with GOD, and the word
that was GOD.” They heard him walking in the trees of the garden, in
the cool of the day. A season, perhaps, when _Adam_ and _Eve_ used to
go, in an especial manner, and offer up an evening-sacrifice of praise
and thanksgiving. The cool of the day. Perhaps the sin was committed
early in the morning, or at noon; but GOD would not come upon them
immediately, he staid till the cool of the day. And if we would
effectually reprove others, we should not do it when they are warmed
with passion, but wait till the cool of the day.
But what an alteration is here! Instead of rejoicing at the voice
of their beloved, instead of meeting him with open arms and inlarged
hearts, as before, they now hide themselves in the trees of the garden.
Alas, what a foolish attempt was this? Surely they must be naked,
otherwise how could they think of hiding themselves from GOD? Whither
could they flee from his presence? But, by their fall, they had
contracted an enmity against GOD: they now hated, and were afraid to
converse with GOD their Maker. And is not this our case by nature?
Assuredly it is. We labour to cover our nakedness with the fig-leaves
of our own righteousness: We hide ourselves from GOD as long as we can,
and will not come, and never should come, did not the Father prevent,
draw, and sweetly constrain us by his grace, as he here prevented
_Adam_.
Verse 9. “And the LORD GOD called unto _Adam_, and said unto him,
_Adam_, where art thou?”
“The LORD GOD called unto _Adam_,” (for otherwise _Adam_ would never
have called unto the LORD GOD) and said, “_Adam_, where art thou? How
is it that thou comest not to pay thy devotions as usual?” Christians,
remember the LORD keeps an account when you fail coming to worship.
Whenever therefore you are tempted to withhold your attendance, let
each of you fancy you heard the LORD GOD calling unto you, and saying,
“O man, O woman, where art thou?” It may be understood in another and
better sense; “_Adam_, where art thou?” What a condition is thy poor
soul in? This is the first thing the LORD asks and convinces a sinner
of; when he prevents and calls him effectually by his grace; he also
calls him by name; for unless GOD speaks to us in particular, and we
know where we are, how poor, how miserable, how blind, how naked, we
shall never value the redemption wrought out for us by the death and
obedience of the dear LORD JESUS. “_Adam_, where art thou?”
Verse 10. “And he said, I heard thy voice in the garden, and I was
afraid.” See what cowards sin makes us. If we knew no sin, we should
know no fear. “Because I was naked, and I hid myself.” Verse 11. “And
he said, who told thee that thou wast naked? Hast thou eaten of the
tree, whereof I (thy Maker and Law-giver) commanded thee, that thou
shouldst not eat?”
GOD knew very well that _Adam_ was naked, and that he had eaten of
the forbidden fruit. But GOD would know it from _Adam_’s own mouth.
Thus GOD knows all our necessities before we ask, but yet insists upon
our asking for his grace, and confessing our sins. For, by such acts,
we acknowledge our dependence upon GOD, take shame to ourselves, and
thereby give glory to his great name.
Verse 12. “And the man said, the woman which thou gavest to be with me,
she gave me of the tree, and I did eat.”
Never was nature more lively delineated. See what pride _Adam_
contracted by the fall! How unwilling he is to lay the blame upon, or
take shame to himself. This answer is full of insolence towards GOD,
enmity against his wife, and disingenuity in respect to himself. For
herein he tacitly reflects upon GOD. “The woman that _thou_ gavest
to be with me.” As much as to say, if _thou_ hadst not given me _that
woman_, I had not eaten the forbidden fruit. Thus, when men sin, they
lay the fault upon their passions; then blame and reflect upon GOD for
giving them those passions. Their language is, “the appetites that thou
gavest us, they deceived us; and therefore we sinned against thee.”
But, as GOD, notwithstanding, punished _Adam_ for hearkning to the
voice of his wife, so he will punish those who hearken to the dictates
of their corrupt inclinations: For GOD compels no man to sin. _Adam_
might have withstood the solicitations of his wife, if he would. And
so, if we look up to GOD, we should find grace to help in the time
of need. The devil and our own hearts tempt, but they cannot force
us to consent, without the concurrence of our own wills. So that our
damnation is of ourselves, as it will evidently appear at the great
day, notwithstanding all mens present impudent replies against GOD. As
_Adam_ speaks insolently in respect to GOD, so he speaks with enmity
against his wife; the woman, or this woman, she gave me. He lays all
the fault upon her, and speaks of her with much contempt. He does not
say, my wife, my dear wife; but, _this woman_. Sin disunites the most
united hearts: it is the bane of holy fellowship. Those who have been
companions in sin here, if they die without repentance, will both hate
and condemn one another hereafter. All damned souls are accusers of
their brethren. Thus it is, in some degree, on this side the grave.
“The woman whom thou gavest to be with me, she gave me of the tree,
and I did eat.” What a disingenuous speech was here! He makes use of no
less than fifteen words to excuse himself, and but one or two (in the
original) to confess his fault, if it may be called a confession at all.
“The woman which thou gavest to be with me, she gave me of the tree;”
here are fifteen words; “And I did eat.” With what reluctance do these
last words come out? How soon are they uttered? “And I did eat.” But
thus it is with an unhumbled, unregenerate heart: It will be laying
the fault upon the dearest friend in the world, nay, upon GOD himself,
rather than take shame to itself. This pride we are all subject to
by the fall; and, till our hearts are broken, and made contrite by
the spirit of our LORD JESUS CHRIST, we shall be always charging GOD
foolishly. “Against thee, and thee only, have I sinned, that thou
mightest be justified in thy saying, and clear when thou art judged,”
is the language of none but those, who, like _David_, are willing to
confess their faults, and are truly sorry for their sins. This was not
the case of _Adam_: his heart was not broken; and therefore he lays the
fault of his disobedience upon his wife and GOD, and not upon himself;
“The woman which thou gavest to be with me, she gave me of the tree,
and I did eat.”
Verse 13. “And the LORD GOD said, What is this that thou hast done?”
What a wonderful concern does GOD express in this expostulation! “What
a deluge of misery hast thou brought upon thyself, thy husband, and
thy posterity? What is this that thou hast done? Disobeyed thy GOD,
obeyed the devil, and ruined thy husband, for whom I made thee to be an
help-meet! What is this that thou hast done?” GOD would here awaken her
to a sense of her crime and danger, and therefore, as it were, thunders
in her ears: for the law must be preached to self-righteous sinners. We
must take care of healing before we see sinners wounded, lest we should
say, Peace, peace, where there is no peace. Secure sinners must hear
the thunderings of mount _Sinai_, before we bring them to mount _Sion_.
They who never preach up the law, it is to be feared, are unskilful
in delivering the glad tidings of the gospel. Every minister should
be a _Boanerges_, a son of thunder, as well as a _Barnabas_, a son
of consolation. There was an earthquake and a whirlwind, before the
small still voice came to _Elijah_: We must first shew people they are
condemned, and then shew them how they must be saved. But how and when
to preach the law, and when to apply the promises of the gospel, wisdom
is profitable to direct. “And the LORD GOD said unto the woman, What is
this that thou hast done?”
“And the woman said, The serpent beguiled me, and I did eat.” She does
not make use of so many words to excuse herself, as her husband; but
her heart is as unhumbled as his. What is this, says GOD, that thou
hast done? GOD here charges her with doing it. She dares not deny the
fact, or say, I have not done it; but she takes all the blame off
herself, and lays it upon the serpent; “The serpent beguiled me, and I
did eat.” She does not say, “LORD, I was to blame for talking with the
serpent; LORD, I did wrong, in not hastening to my husband, when he
put the first question to me; LORD, I plead guilty, I only am to blame,
O let not my poor husband suffer for my wickedness!” This would have
been the language of her heart, had she now been a true penitent. But
both were now alike proud; therefore neither will lay the blame upon
themselves: “The serpent beguiled me, and I did eat. The woman which
thou gavest to be with me, she gave me of the tree, and I did eat.”
I have been the more particular in remarking this part of their
behaviour, because it tends so much to the magnifying of Free-grace,
and plainly shews us, that salvation cometh only from the LORD. Let
us take a short view of the miserable circumstances our first parents
were now in: They were legally and spiritually dead, children of
wrath, and heirs of hell. They had eaten the fruit, of which GOD had
commanded them, that they should not eat; and when arraigned before
GOD, notwithstanding their crime was so complicated, they could not be
brought to confess it. What reason can be given, why sentence of death
should not be pronounced against the prisoners at the bar? All must own
they are worthy to die. Nay, how can GOD, consistently with his justice,
possibly forgive them? He had threatened, that the day wherein they
eat of the forbidden fruit, they should “surely die;” and, if he did
not execute this threatening, the devil might then slander the Almighty
indeed. And yet mercy cries, spare these sinners, spare the work of
thine own hands. Behold, then, wisdom contrives a scheme how GOD may be
just, and yet be merciful; be faithful to his threatening, punish the
offence, and at the same time spare the offender. An amazing scene of
divine love here opens to our view, which had been from all eternity
hid in the heart of GOD! Notwithstanding _Adam_ and _Eve_ were thus
unhumbled, and did not so much as put up one single petition for pardon,
GOD immediately passes sentence upon the serpent, and reveals to them a
Saviour.
Verse 14. “And the LORD GOD said unto the serpent, because thou hast
done this, thou art accursed above all cattle, and above every beast
of the field; upon thy belly shalt thou go, and dust shalt thou eat
all the days of thy life;” _i. e._ he should be in subjection, and his
power should always be limited and restrained. “His enemies shall lick
the very dust,” says the Psalmist. (Verse 15.) “And I will put enmity
between thee and the woman, and between thy seed and her seed: it shall
bruise thy head, and thou shalt bruise his heel.”
Before I proceed to the explanation of this verse, I cannot but take
notice of one great mistake which the author of the _Whole Duty of Man_
is guilty of, in making this verse contain a covenant between GOD and
_Adam_, as though GOD now personally treated with _Adam_, as before the
fall. For, talking of the second covenant in his preface, concerning
caring for the soul, says he, “This second covenant was made with
_Adam_, and us in him, presently after the fall, and is briefly
contained in these words, _Genesis_ iii. 15. where GOD declares, ‘The
seed of the woman shall break the serpent’s head;’ and this was made
up, as the first was, of some mercies to be afforded by GOD, and some
duties to be performed by us.” This is exceeding false divinity: for
these words are not spoken to _Adam_; they are directed only to the
serpent. _Adam_ and _Eve_ stood by as criminals, and GOD could not
treat with them, because they had broken his covenant. And it is so far
from being a covenant wherein “some mercies are to be afforded by GOD,
and some duties to be performed by us,” that here is not a word looking
that way; it is only a declaration of a free gift of salvation through
JESUS CHRIST our LORD. GOD the Father and GOD the Son had entered into
a covenant concerning the salvation of the elect from all eternity,
wherein GOD the Father promised, That, if the Son would offer his soul
a sacrifice for sin, he should see his seed. Now this is an open
revelation of this secret covenant, and therefore GOD speaks in the
most positive terms, “It shall bruise thy head, and thou shalt bruise
his heel.” The first _Adam_, GOD had treated with before; he proved
false: GOD therefore, to secure the second covenant from being broken,
puts it into the hands of the second _Adam_, the LORD from heaven.
_Adam_, after the fall, stood no longer as our representative; he
and _Eve_ were only private persons, as we are, and were only to lay
hold on the declaration of mercy contained in this promise by faith,
(as they really did) and by that they were saved. I do not say but
we are to believe and obey, if we are everlastingly saved. Faith and
obedience are conditions, if we only mean that they in order go before
our salvation; but I deny that these are proposed by GOD to _Adam_,
or that GOD treats with him in this promise, as he did before the fall
under the covenant of works. For how could that be, when _Adam_ and
_Eve_ were now prisoners at the bar, without strength to perform any
conditions at all? The truth is this: GOD, as a reward of CHRIST’s
sufferings, promised to give the elect faith and repentance, in order
to bring them to eternal life: and both these, and every thing else
necessary for their everlasting happiness, are infallibly secured to
them in this promise; as Mr. _Boston_, an excellent _Scots_ divine,
clearly shews, in a book entitled, “A view of the covenant of grace.”
This is by no means an unnecessary distinction; it is a matter of great
importance: for want of knowing this, people have been so long misled.
They have been taught that they must do so and so, as though they were
under a covenant of works, and then for DOING this, they should be
saved. Whereas, on the contrary, people should be taught, That the LORD
JESUS was the second _Adam_, with whom the Father entered into covenant
for fallen man; That they can now do nothing of or for themselves, and
should therefore come to GOD, beseeching him to give them faith, by
which they shall be enabled to lay hold on the righteousness of CHRIST;
and that faith they will then shew forth by their works, out of love
and gratitude to the ever-blessed JESUS, their most glorious Redeemer,
for what he has done for their souls. This is a consistent scriptural
scheme: without holding this, we must run into one of those two bad
extremes; I mean, _Antinomianism_ on the one hand, or _Arminianism_ on
the other: from both which may the good LORD deliver us!
But to proceed: By the seed of the woman, we are here to understand the
LORD JESUS CHRIST, who, though very GOD of very GOD, was, for us men
and our salvation, to have ♦a body prepared for him by the Holy Ghost,
and to be born of a woman who never knew man, and by his obedience
and death make an atonement for man’s transgression, and bring in
an everlasting righteousness, work in them a new nature, and thereby
bruise the serpent’s head, _i. e._ destroy his power and dominion over
them. By the serpent’s seed, we are to understand the devil and all his
children, who are permitted by GOD to tempt and sift his children. But,
blessed be GOD, he can reach no further than our heel.
♦ duplicate word “a” removed
It is not to be doubted but _Adam_ and _Eve_ understood this promise
in this sense; for it is plain, in the latter part of the chapter,
sacrifices were instituted. From whence should those skins come, but
from beasts slain for sacrifice, of which GOD made them coats? We find
_Abel_, as well as _Cain_, offering sacrifice in the next chapter: and
the Apostle tells us, he did it by faith, no doubt in this promise.
And _Eve_, when _Cain_ was _born_, said, “I have gotten a man from
the LORD;” or, (as Mr. _Henry_ observes, it may be rendered) “I have
gotten a man,――the Lord,――the promised Messiah.” Some further suppose,
that _Eve_ was the first believer; and therefore they translate it thus,
“The seed, (not of the, but) of this woman:” which magnifies the grace
of GOD so much the more, that she, who was first in the transgression,
should be the first partaker of redemption. _Adam_ believed also, and
was saved: for unto _Adam_ and his wife did the LORD GOD make coats of
skins, and cloathed them: which was a remarkable type of their being
clothed with the righteousness of our LORD JESUS CHRIST.
This promise was literally fulfilled in the person of our LORD JESUS
CHRIST. Satan bruised his heel, when he tempted him for forty days
together in the wilderness: he bruised his heel, when he raised up
strong persecution against him during the time of his public ministry:
he in an especial manner bruised his heel, when our LORD complained,
that his soul was exceeding sorrowful, even unto death, and he sweat
great drops of blood falling upon the ground, in the garden: He bruised
his heel, when he put it into the heart of _Judas_ to betray him: and
he bruised him yet most of all, when his emissaries nailed him to an
accursed tree, and our LORD cried out, “My GOD, my GOD, why hast thou
forsaken me?” Yet, in all this, the blessed JESUS, the seed of the
woman, bruised Satan’s accursed head: for, in that he was tempted,
he was able to succour those that are tempted. By his stripes we
are healed. The chastisement of our peace was upon him. By dying,
he destroyed him that had the power of death, that is, the devil. He
thereby spoiled principalities and powers, and made a shew of them
openly, triumphing over them upon the cross.
This promise has been fulfilled in the elect of GOD, considered
collectively, as well before, as since the coming of our LORD in the
flesh: for they may be called, the seed of the woman. Marvel not,
that all who will live godly in CHRIST JESUS, must suffer persecution.
In this promise, there is an eternal enmity put between the seed of
the woman, and the seed of the serpent; so that those that are born
after the flesh, cannot but persecute those that are born after the
spirit. This enmity shewed itself, soon after this promise was revealed,
in _Cain_’s bruising the heel of _Abel_: it continued in the church
through all ages before CHRIST came in the flesh, as the history of
the Bible, and the xith chapter of the _Hebrews_, plainly shew. It
raged exceedingly after our LORD’s ascension; witness the _Acts of the
Apostles_, and the History of the Primitive Christians. It now rages,
and will continue to rage and shew itself, in a greater or less degree,
to the end of time. But let not this dismay us; for in all this, the
seed of the woman is more than conqueror, and bruises the serpent’s
head. Thus the _Israelites_, the more they were oppressed, the more
they increased. Thus it was with the Apostles; thus it was with their
immediate followers. So that _Tertullian_ compares the church in his
time to a mowed field; the more frequently it is cut, the more it
grows. The blood of the martyrs was always the seed of the church. And
I have often sat down with wonder and delight, and admired how GOD has
made the very schemes which his enemies contrived, in order to hinder,
become the most effectual means to propagate his gospel. The devil has
had so little success in persecution, that if I did not know that he
and his children, according to this verse, could not but persecute,
I should think he would count it his strength to sit still. What did
he get by persecuting the martyrs in Queen _Mary_’s time? Was not the
grace of GOD exceedingly glorified in their support? What did he get
by persecuting the good old Puritans? Did it not prove the peopling
of _New-England_? Or, to come nearer our own times, what has he got
by putting _us_ out of the synagogues? Hath not the word of GOD,
since that, mightily prevailed? My dear hearers, you must excuse me
for enlarging on this head; GOD fills my soul generally, when I come to
this topic. I can say with _Luther_, “If it were not for persecution,
I should not understand the scripture.” If Satan should be yet
suffered to bruise my heel further, and his servants should thrust me
into prison, I doubt not, but even that would only tend to the more
effectual bruising of his head. I remember a saying of the then Lord
Chancellor to the pious _Bradford_: “Thou hast done more hurt, said he,
by thy exhortations in private in prison, than thou didst in preaching
before thou wast put in,” or words to this effect. The promise of the
text is my daily support; “I will put enmity between thy seed and her
seed; it shall bruise thy head, and thou shalt bruise his heel.”
Further: this promise is also fulfilled, not only in the church in
general, but in every individual believer in particular. In every
believer there are two seeds, the seed of the woman, and the seed
of the serpent; the flesh lusting against the spirit, and the spirit
against the flesh. It is with the believer, when quickened with grace
in his heart, as it was with _Rebekah_, when she had conceived _Esau_
and _Jacob_ in her womb; she felt a struggling, and began to be uneasy;
“If it be so, says she, why am I thus?” Thus grace and nature struggle
(if I may so speak) in the womb of a believer’s heart: but, as it was
there said, “The elder shall serve the younger;” so it is here,――grace
in the end shall get the better of nature; the seed of the woman shall
bruise the serpent’s head. Many of you that have believed in CHRIST,
perhaps may find some particular corruption yet strong, so strong, that
you are sometimes ready to cry out with _David_, “I shall fall one day
by the hand of _Saul_.” But, fear not, the promise in the text insures
the perseverance and victory of believers over sin, Satan, death, and
hell. What if indwelling corruption does yet remain, and the seed of
the serpent bruise your heel, in vexing and disturbing your righteous
souls? Fear not, though faint, yet pursue: you shall yet bruise the
serpent’s head. CHRIST hath died for you; and yet a little while,
and he will send death to destroy the very being of sin in you. Which
brings me
To shew the most extensive manner in which the promise of the text
shall be fulfilled, viz. at the final judgment, when the LORD JESUS
shall present the elect to his Father, without spot or wrinkle, or any
such thing, glorified both in body and soul.
Then shall the seed of the woman give the last and fatal blow, in
bruising the serpent’s head. Satan, the accuser of the brethren, and
all his accursed seed, shall then be cast out, and never suffered to
disturb the seed of the woman any more. Then shall the righteous shine
as the sun in the kingdom of their Father, and sit with CHRIST on
thrones in majesty on high.
Let us, therefore, not be weary of well-doing; for we shall reap
an eternal harvest of comfort, if we faint not. Dare, dare, my dear
brethren in CHRIST, to follow the Captain of your salvation, who was
made perfect through sufferings. The seed of the woman shall bruise
the serpent’s head. Fear not men. Be not too much cast down at the
deceitfulness of your hearts. Fear not devils; you shall get the
victory even over them. The LORD JESUS has engaged to make you more
than conquerors over all. Plead with your Saviour, plead: plead the
promise in the text. Wrestle, wrestle with GOD in prayer. If it has
been given you to believe, fear not if it should also be given you to
suffer. Be not any wise terrified by your adversaries; the king of the
church has them all in a chain: be kind to them, pray for them; but
fear them not. The LORD will yet bring back his ark, though at present
driven into the wilderness; and Satan like lightening shall fall from
heaven.
Are there any enemies of GOD here? The promise of the text encourages
me to bid you defiance: the seed of the woman, the ever-blessed JESUS,
shall bruise the serpent’s head. What signifies all your malice? You
are only raging waves of the sea, foaming out your own shame. For you,
without repentance, is reserved the blackness of darkness for ever. The
LORD JESUS sits in heaven, ruling over all, and causing all things to
work for his childrens good: he laughs you to scorn: he hath you in the
utmost derision, and therefore so will I. Who are you that persecute
the children of the ever-blessed GOD? Though a poor stripling, the LORD
JESUS, the seed of the woman, will enable me to bruise your heads.
My brethren in CHRIST, I think I do not speak thus in my own strength,
but in the strength of my Redeemer. I know in whom I have believed; I
am persuaded he will keep that safe, which I have committed unto him.
He is faithful who hath promised, that the seed of the woman shall
bruise the serpent’s head. May we all experience a daily completion of
this promise, both in the church and in our hearts, till we come to the
church of the first-born, the spirits of just men made perfect, in the
presence and actual fruition of the great GOD our heavenly Father!
To whom, with the Son, and the Holy Ghost, be ascribed all honour,
power, might, majesty, and dominion, now and for evermore.
_Amen._