Looking Unto Jesus by Isaac Ambrose: A View of the Everlasting Gospel.
Section 3.1.2. - Of the Covenant of Promise, as manifested to Adam.

BOOK 3. THE PROMISE.

CHAPTER 1.

3.1.2. Of the Covenant of Promise, as manifested to Adam.

Of the Covenant of Promise, as manifested to Adam.

The covenant of grace in this sense is nothing else but a compact made betwixt God and man, touching reconciliation, and life eternally by Christ. Now, the first breaking forth of this gracious covenant was to Adam and Eve, immediately after the fall, expressed in these words, "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", Gen. iii. 15.

This promise, as it is the first, so the hardest to be understood: it contains in it good news of the overthrow of Satan's kingdom, and of man's freedom by the death of Christ. But the obscurity is such, that Luther exceedingly complains. The text which of all men should rightly be known, is of no man, that I know (saith he) especially and accurately unfolded: amongst the ancients there is not one that hath explicated this text according to the dignity of it.

The occasion was this: the Lord looking down from heaven, and seeing how Satan had prevailed against man, and in some sort undone the whole fabric of the creation, he resolves upon Satan's ruin, and man's preservation: "And the Lord God said unto the serpent. Because thou hast done this, thou art cursed," Gen. iii. 14. This literally is understood of the serpent, but spiritually of the devil; both were as means to draw man unto sin, and therefore they are joined as one in the punishment: "The Lord cut off the feet of the serpent (say the Rabbi's) and cursed him, and he cast Sammael (the devil) and his company out of heaven, and cursed them," R. Eliezer, C. 14. Indeed man being in the transgression, must also have his punishment, as it follows, verse 17, 18, 19. And yet that God might manifest the riches of his grace, he includes in the serpent's malediction the everlasting gospel, "I will put enmity between thee and the woman," etc.

For the sense of the words, we shall open these terms, as, 1. Who is the serpent? 2. Who is the woman? 3. What is the seed of the serpent? 4. What is the seed of the woman? 5. What is that HU in our Bible translated IT? 6. What is the serpent's head, and the bruising of it? 7. What is the heel of the seed of the woman, and the bruising of it? 8. Among whom was the enmity, or rather enmities? for in the text we find many armies, "I will put enmity between thee and the woman, and between thy seed and her seed," etc.

1. Who is the serpent? I find diversity of opinions among interpreters: some say, it was only the serpent, and that which belongs unto Satan is but mystically understood: others say, it was only Satan under the notion of a serpent, as sometimes he is called the great dragon, " And the great dragon was cast out, that old serpent, called the devil, and Satan, which deceived the whole world," Rev. xii. 9. Others say, it was both Satan and the serpent; as men are said to be possessed of Satan, so was the serpent possessed of the devil. Satan could not provoke our first parents to sin by any inward temptation, as now he doth by the help of our corruption. Nor could he enter into their bodies, or minds, because of the holiness and glory that was in them: and therefore he presumed to take a beast of the earth, and by disposing of his tongue he speaks within him. But what, must the serpent have punishment, that was only Satan's instrument in the temptation? Yes:--

Such was God's love to man, that he condemns both the author and instrument of that evil: as one that in anger breaks the sword wherewith his son, or his friend was wounded; so God breaks Satan's sword: the serpent is punished according to the letter of the text, and Satan is punished in the spiritual meaning of the word.

2. Who is the woman? Some are all for allegories, and they will tell you, that the serpent and the woman are the superior and inferior faculties of the soul, and that ever since the fall there hath been a continual war betwixt these: but I look on this commentary as vain and trifling, though it be fathered on some of the ancients, and of no small note; others say this woman is the blessed virgin, in relation to which they read the last words thus, "she shall bruise thy head:"this reading is not only allowed, but confirmed by the council of Trent; and in some of their prayer books, they call her the mother of the Lord, the tree of life, the breaker of the serpent's head, and the gate of heaven. Anliphona de Domina nostra secundum usum Eccles. Hildensheim. But I look on this commentary as ignorant and idolatrous, and wholly derogatory to the kingdom of Christ. Others are not so easily misled, and therefore say, that the woman wheresoever mentioned in this text, is Eve, and none but Eve; she it was whom the tempter had seduced, and in just judgment for her familiarity with the tempter, God meets with her, "I will put enmity (saith God) betwixt thee and the woman."

3. What is the seed of the serpent? In scripture phrase seed is sometimes taken collectively, for many at once; as when the Lord said to Abraham, "I will be thy God, and the God of thy seed: and to thee and to thy seed will I give this land; and I will multiply thy seed as the sand of the sea" Gen. xvii. 17, 18. And sometimes it is taken singularly for one only person thus, Eve called her Son Seth, "For God, said she, hath appointed me another seed instead of Abel" Gen. iv. 28. And so it is said of Christ, "In thy seed shall all the nations of the earth be blessed," Gen. xxii. 18. Now, in this place the seed of the serpent is taken collectively, for all the families of devils, for the devil and his angels (as Christ calls them) and for all the sons of the devil, i.e, for all the reprobate men, whose father and prince is the devil, as Christ told the Jews, "Ye are of your father the devil, and the lusts of your father ye will do," John viii. 44. And as John tells us, "he that committeth sin is of the devil. In this the children of God are manifest, and the children of the devil," 1 John iii. 8, 10. And thus both devils and reprobates are reckoned as the seed of the serpent.

4. What is the seed of the woman? The seed of the woman is that posterity of the woman which do not degenerate into the seed of the serpent: This is the meaning of the first sentence. "I will put enmity and then it follows, "between thy seed and her seed:" and for this sense we have these arguments.

(a). The opposition of the seeds; for as the seed of the serpent is taken collectively, so the seed of the woman must be taken collectively, that the opposition may be fit.

(b). The enmities fore-spoken do strongly evince it, now the enmities pertain both to Eve and to all her posterity, if godly, to the end of the world: hence "all that will live godly in Christ Jesus shall suffer persecution," saith the apostle, 2 Tim. iii. 12. "And I will put enmity (saith God) between thee and the woman." Is that all? No, but also "between thy seed and her seed:" and who can deny but these enmities have been ever since betwixt Satan's brood and the saints? "We are all wrestlers against principalities, and powers, and rulers of the darkness of this world, and against spiritual wickednesses in high places," Eph. vi. 12.

5. What is that HU in our Bibles translated IT, "It shall bruise thy head." Some observe this HU, it is of the masculine gender, and zera, seed is of the masculine gender; and jesaphera, shall bruise is of the masculine gender: which confutes the translation that renders it thus, "She shall bruise thy head," and which confirms our translation which is thus, he, or it, or that same seed, i.e. one singular person of that same seed, "shall bruise thy head." Well then, who is this he? or what one is he? even Jesus the Son of the living God. Here is the first hint of Jesus that ever was read or heard of in the world. This was the proto-evangel, or first gospel that ever was published after the creation. O blessed news! fit for God's mouth to speak, and to break first to the world now fallen. O dear parents! how would you have despaired, if before sentence you had not heard these blessed tidings! O our first parents upon earth where had you and we been, if this blessed text had not been! come, set a star upon it, write it in letters of gold, or rather write it on the very tables of our hearts: here is the blessedest news that ever was, or ever shall be: but for this we had all been firebrands of hell; yea, but for this Adam and Eve, and all their sons and daughters that are now gone out of this world, had been smoking and frying in hell-fire, away with all gross mistakes, erroneous conceits, and as you love your souls, yield to this blessed sense! this it, or he, is one of that same seed, and this one of the same seed is Jesus, and only Jesus, and none but Jesus: and for this sense we have these arguments.

(a). Some observe that this sentence is separated from the former with a period, or great stop; however God goes on to speak of the seed of the woman, yet he says not, "and that seed shall bruise thy head;" for so we might thought he had spoken of that seed collectively as he did before: but stopping there, and not repeating that same word again, he gives it thus, "It, or he shall bruise thy head," i.e. some individual person of that same seed, some singular one of that same common seed of the woman "shall bruise thy head," as David alone of all the host of Israel goes forth to fight with Goliath, and overcomes him: so Christ alone of all the seed of the woman was so to fight with the serpent by his own power as to overcome him, and to bruise his head.

(b). The Seventy in their translations of this place (with which agrees the Chaldee paraphrase) renders it (autos) he, which must needs denote some singular person, or son of the woman, and the rather because the seed spoken of before is rendered (to sperma,) to which if the relative had rightly agreed, it should have been (auto) or (tauto) and not (autos). Hereto we may add, that to this it, or he, the seed of the serpent, is not opposed as it was in the former sentence: but the serpent itself; one singular antagonist: here is (singularis monornachia) a duel, or a combat of two, hand to hand: only Christ and the serpent: "he shall bruise thy head, and thou shall bruise his heel."

(c). The bruising of the head doth plainly discover this it, or he, is Jesus Christ: for none can bruise the serpent's head but only God: "The God of peace (saith the apostle) shall bruise Satan under your feet shortly," Rom. xvi. 20. Now there was none of the seed of the woman, that was ever God but only Christ, God-man, Man-God, blessed forever: and therefore it must needs be Christ, and only Christ that can bruise this serpent's head. O there is a divine power, a power and virtue of God in it, to bruise the serpent's head. Observe but the manner of this duel, Christ treads on the serpent; and by this means he comes to have a bruise in the heel, whilst with his heel he bruised the serpent's head. A wonderful thing that Christ should lay at the serpent's head with no other weapon, but only with his heel; it were much for any man to strike at any common serpent with a bare and naked foot; rather would he take a dart, or club, or any other weapon; but with a foot to bruise Satan's head, (that great and fierce, and monstrous serpent) this exceeds any man's power, or any man's daring to attempt: hence it is that some one person of more than human strength must do this deed, and who is that of the seed of the woman but only Jesus Christ.

(d). God himself in other places of scripture, doth expressly declare, that this seed here promised is Christ, and only Christ. Mark but where this promise is repeated to the patriarchs, as when the Lord said to Abraham, "in thy seed shall all the nations of the earth be blessed," Gen. xxii. 18. And when the Lord said to David, "I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom," 1 Chron. xvii. 11. And you may see it clear that this seed is Christ, and only Christ, concerning that promise made to Abraham, the apostle interprets it, "Now to Abraham, and his seed were the promises made. He saith not, and to seeds, as of many, but as of one, and to thy seed, which is Christ," Gal. iii. 16 . And concerning that promise to David, the prophet interprets it, "He shall sit upon the throne of David, and upon his kingdom, to order it, and to establish it. -- Who is that? in the former verse, his name is, Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace," Isa. ix. 6, 7. i.e. Christ and none but Christ; "For unto us a child is born, and unto us a Son is given" etc. And who is that but Jesus Christ?

(e). The accomplishment of this promise in Christ is expressly and clearly made out in the New Testament. Was not Jesus Christ of the seed of the woman, born of a virgin? Was not his heel bruised, himself crucified? And did he not bruise the serpent's head, break the power and dominion of Satan? What saith the gospel, For this purpose the Son of God was manifested, that he might destroy the works of the devil, 1 John iii. 8. And the seventy returned again with joy, saying. Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven: behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you, Luke x. 17, etc. And now is the judgment of this world, now shall the prince of this world be cast out, John xii. 31. And "for as much as children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the devil," Heb. ii. 14. In these and many other places, we find this very promise fulfilled in Christ: and only in Christ: and therefore he, and only he is the seed of the woman (that HU, it, or he) that shall bruise the serpent's head. Yet I will not deny, but by way of participation this promise may pertain to the whole body of Christ: "through him that loved us we are more than conquerors," saith the apostle, Rom. viii. 37. We may conquer Satan, though not in our own strength but Christ's; and so in a secondary sense, by way of communication with Christ, under this seed all the faithful are, and may be contained.

(i). Because the head and members are all of one body, "Both he that sanctifieth, and they who are sanctified are all one," Heb. ii. 11

(ii). Because the faithful are called the seed of Christ, "When thou shalt make his soul an offering for sin, he shall save his seed," Isa. liii. 10.

(iii). Because Satan doth not only bruise the heel of Christ but of all the faithful, "All that will live godly in Christ Jesus shall suffer persecution," 2 Tim. iii. 12.

(iv). Because Satan's overthrow, by Christ our head, is diffused to all the members, "And the God of peace shall bruise Satan under your feet shortly," Rom. xvi. 20. In this sense many of the ancient and modern divines do extend this seed to the whole body of Christ; but primarily, originally, especially and properly, it belongs only to Christ, and to none but to the Lord Jesus Christ. He only is the seed by whom the promise is accomplished, though the faithful also are the seed to whom and for whom the promise was made.

6. What is the serpent's head, and the bruising of it?

(a). For the serpent's head, it is the power, rage, reign and kingdom of Satan; it is observed, that in the head of a serpent, lies the strength, power, and life of a serpent; so by a phrase of speech fitted to the condition of this serpent, that was Satan's instrument, God tells the devil of the danger of his head, i.e. of his power and kingdom: now, this power and kingdom of Satan consists more especially in sin and death "for the sting of death is sin," 1 Cor. xv. 26. And the power of death is in Satan? Heb. ii. 14. Hence sin and death are usually called the works and wages of Satan: they are his own, he owns them, and carries them at his girdle.

(b). For the bruising of his head, it is the overthrowing of Satan's power: "he shall bruise thy head," i.e. Christ shall break thy power; Christ shall destroy sin, and death, and "him that had the power of death that is the devil." I say, Christ shall do it, though, as I have said, in a secondary sense, the faithful shall do it; Christ overcomes by his own power, and the faithful overcome by the power of Christ; the victory is common to all the seed, but the author of the victory is only Christ, the head and chief of all the seed: "Ye have overcome the evil one," 1 John ii. 13. But how? Not of yourselves, it is "the God of peace that bruiseth Satan," Rom. xvi. 20. Well then, here is the sense, the serpent's head is bruised, i.e. the devil, and sin, and death, and hell are overthrown; not only the devil in his person, but the works of the devil, which by the fall he had planted in our natures, as pride, vain glory, ignorance, lust, etc. not only Satan's works, but the fruits and effects of his works, as death and hell; so that all the faithful may sing with Paul, "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," 1 Cor. xv. 55, 57.

7.What is the heel of the seed of the woman, and the bruising of it?

(a). For the heel, it is the humanity of Christ, according to which Christ properly hath an heel, or (as others) it is the ways of Christ, which Satan by all means he could possibly, would seek to suppress.

(b). For the bruising of his heel, it is the miseries, mockings, woundings, death and burial of Christ, all which he endured in his heel, i.e. in his humanity; or it extends further to all the hurts, reproaches, afflictions, and persecutions of the faithful, by the devil and his agents, all which are but as a bruise in the heel, which cannot endanger the spiritual life of their souls. It is observed, that the serpent hath but one head, but the seed of the woman hath two heels: so that the one may be some help, while the other is hurt: besides an hurt in the heel is far from the head and heart; and though it may be painful, it is not mortal. Indeed, Christ's heel was bruised, i.e., he was delivered to death, even to the death of the cross; yet he rose again from the dead; neither had the devil any advantage by his death, for as angry bees stinging once, make themselves drones, so the devil, now he may hiss at us, but he cannot hurt us; by that wound which Christ received at his death, he wounded all his enemies irrecoverably; the very fight itself was Christ's triumph; even then was the kingdom of darkness utterly overthrown; sin, death and Satan were conquered, and taken captive, and whatsoever might be brought against us was taken away, as the least bill or scroll. O blessed riddle! "Out of the eater came forth meat, and out of the strong came forth sweetness," Judges xiv. 14. In reference to this promise, thou shalt bruise his heel, Christ is said to be "the Lamb slain from the foundation of the world," Rev. xiii. 8. Here is good news betimes.

8. Amongst whom was the enmity, or this hostile war? We find in the text three hosts, and three battles; as,--

(a). Betwixt Satan and the woman; "I will put enmity between thee and the woman;" i.e. betwixt the seducer and her whom thou hast seduced. This enmity is opposed to the amity and familiarity which had been between the woman and the serpent, and upon that account the woman, and not the man is named; not but that enmity must be betwixt the devil and the man, as well as betwixt the devil and the woman, but because the woman had more tampered with Satan, and being deceived by Satan, was first in the transgression, therefore is she only named, "I will put enmity between thee and the woman."

(b). Betwixt Satan's seed, and the seed of the woman: "I will put enmity," not only between thee and the woman, but also "between thy seed and her seed." q.d. This enmity shall not cease with the death of the woman, but it shall continue to her seed, and to her seeds seed, even to the end of the world. We see to this day how the serpent and the serpent's seed are striving and warring against the church; and a wonder it is (considering the malice of the enemy) that there is a church upon earth, but only that we have Christ's promise, "the gates of hell shall not prevail against it: and lo I am with you always, even to the end of the world," Matth. xvi. 18. and xviii. 20.

(c). Betwixt Christ and the serpent; O this is a bloody conflict on both sides! "he shall bruise thy head, and thou shalt bruise his heel."

(i). "He shall bruise thy head," Christ shall break thy power, i.e. the power of the serpent, or of the devil himself; he fights not so much with the seed, as with the serpent; if Satan be overthrown, his seed cannot stand.

(ii). "Thou shall bruise his heel; thou shall afflict him and his; thou shall cast out of thy mouth a hood of persecutions; thou shalt make war with him, and all them which keep the commandments of God, and have the testimony of Jesus Christ." Rev. xii. 17

I have held you a while in the explication of this first promise, and the rather because of the darkness of it, and the much sweetness that contained in it: it is full of gospel-truths, strike but the flint, and there will fly out these glorious sparkles.