The peace of enmity. A sermon preached in Paules Church the 12 day of February, in the yeere of our Lord God, 1639. By Augustine Hill, rector of Dengey in the county of Essex.

THE PEACE OF ENMITY.

GEN. 3.15.

I will put enmity betweene thee and the woman, and betweene thy seed and her seed, he shall breake thy head, and thou shalt bruse his heele.

WHen God had made the great world, hee made man the little world, as an abstract of the creation, & Epilogus operum, a conclusion of all his workes, placed him in paradise, who was a Paradise in him∣selfe; his soule as rich as that soile, na∣ked, because cloathed with innocency, instead of a gar∣ment, Sin it was that opened the eyes of his body, and shut the eyes of his mind, cloathed his outward and stript his inward man: hinc illae lachrymae, hence are the teares of us his posterity. The summe is that of Solo∣mon: God made man righteous, but he hath sought out many inventions, and in seeking his inventions, hee found a way to lose himselfe, and all of us. But God had mercy on him, and not on him onely, but on us also, and by a gracious promise of his owne sonne in my text, restores him. Mortality seazeth upon Adam, everlasting death had stretched out her hand to have smitten him (as Ieroboam did against the Prophet) but God withered it. Iustice cries give, give, and sets open her devouring

throat to swallow him, but the Lord stops her mouth with a morsell from Heaven. The substance of my text is Gods wonderfull mercy in sinfull Adams restauration, brought in by a gracious Parenthesis, in the midst of Gods justice, and mans necessity, in the very pinch of extremity, like a showre of raine in the time of draught, or tanquam flos rosarum in diebus hybernis.

The weight and moment of the matter, requires your at∣tention: it's Oceanus Theologiae, a maine Ocean of Divi∣nity, it is omnis latitudo Scripturarum, the whole breadth of Scripture, our fore-fathers Gospel, and the seminary of ours. On this, the eyes of all primitive believers were fixed, and by faith in this promise were saved. 'Tis the foun∣dation of Christian Faith, the secret of Christian hope, the inducement of Christian love, and therefore ought to bee thrice welcome to us Christians.

The just Judge of all things, commonly ordinates the pu∣nishment to the offence, he that is the first in sinning, must be the first in suffering, Adam, the last in the transgression, must be the last in execution. The Anathema first takes hold on the serpent, Diabolum serpentem, or Diabolum per serpen∣tem, the divell by the serpent, speaking through that cane and trunke, like a Iesuite through an image, whose male∣diction, as it is divided into two verses, so it hath divided the mindes of men into two opinions, some restrayning it to the spirituall serpent the Divell, others conjoyning the terrene serpent, as a sharer of the punishment, which is most consonant to divine Iustice, which punisheth the act done, and suffereth not the meanes by which it is done, to goe scot-free: as an affectionate father, having his only son mur∣thered, causeth not only the murtherer himselfe to suffer condigne punishment, but expresseth his indignation to∣wards that weapon, by which that bloody fact was com∣mitted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the former verse God wrackes the instrument, in this he ruines the author of rebellion. I will put enmity between thee, &c.

My text is, like the times, litigious, it thunders out warres, and rumors of warres, seditions, tumults, col∣luctations, enmity. We may name it as Isaack did the first well he digged, Esek contention, or his second well, Sitnah hatred: contention, and hatred are in it, open violence and secret circumvention: God himselfe the breeder of this contention, the occasioner of this quarrel 'tis vox Dei the voice of God and not of man, who here is both a Prophet, and a Preacher of enmity, I will put Enmity; and therefore it is not evill, for God himselfe, who is goodnesse it selfe, is author of it: It is not casu∣all or contingent, as the Philistines were halfe perswa∣ded of their plague of Emerodes, a chance had hap∣pened to them: but a predestinate, prevised decree, a setled enmity, I will put, tis not a slender and triviall discord, but enmity it self in the abstract; tis not un∣just in regard of the adverse parties, the Serpent, and the woman, once at a false amity, now God puts a true enmity betwixt them; which was not onely per∣sonall, bounded to themselves alone, but derived to their posterities, perpetuum certamen, an everlasting conflict betweene them, and their seedes for ever: nor is the issue uncomfortable, for the victory is already determined for the woman, and her seed: he shall breake, &c. Now whereas the Septuagint render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ob∣servabit te, it should rather be, as a Critick observes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conteret; or else it is too short, and though the Originall be equall in both, yet Divines have generally noted an inequality, multo gravius accipies damnum quàm offeres. He shall breake thy head, and thou shalt (but) bruise his heele.

So that my text is, Castrorum acies bene ordinata, an army well marshalled where every one keepes his place and ranke.

First, here is the prime agent, and heavenly disposer, I.

Secondly, his active power, determination or consti∣tution it selfe, will put.

Thirdly, the Instrument, or meanes used to effect it, enmity.

Fourthly the subjects of this contrariety, the ser∣pent, and the woman, his seed and her seed, opposite ex Diametro one to the other.

Fiftly the effects. He shall breake thy head, and thou shalt &c. or in military tearmes, we have,

First the moover of this quarrell, divine goodnesse, justice, and providence.

Secondly, the measure of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enmity, not onely simultas, a secret spleene, but open manifest malice, and detestation, joyned with a desire to do hurt.

Thirdly the Antagonists or Combatants; The ser∣pent and the woman, and their innumerable armies.

Lastly, the Successe of the Combat, the conflict is fierce, there are hurts on both sides; but the conquest is glorious: He shall breake thy head, &c.

In the one Champion you may see valour, and victo∣ry; valour in that he aymes, and strikes at the head: victory in that he breakes the head. In the other, Wic∣ednesse and Weakenesse: Malice joyned with power restreyned, and disabled to performe his mischievous intents: In that he can but bruise, though he desires to doe more, and that but the heele, though he desires to goe farther: Thou shalt but bruise, his flesh is impene∣trable; and but his heele, his body is impregnable.

Yet this is but the casket, there is a rich jewell within, for I must use the Apostle his phrase. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These things are an Allegory, there is a sweet kernell shut up under this shell of words? And this particle he, or it hath a double portion among the rest. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a most faire, and rich Margarite: Christ himselfe, a precious treasure hid here in this field of enmity, and he whom the heaven of heavens cannot containe, is couched in this small continent, The seed of the woman, by whom the head of the ser∣pent

must be broken, the Sonne of God, in whom all the nations of the earth must be blessed. I am sure, full of grace and truth are these wordes, in God the Father, so fully, freely, and fitly promising to send his owne Sonne, to save the world, as soone as it was lost, and to restore man, as yet by an actuall sentence of Iudge∣ment, uncondemned. These choice particulars are in this text: all which with brevity I will orderly and plainly point at. I must begin well, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with God himselfe (l). God is in this place in this particle. Ego cum pondere pronuntiandum, saith a Father. But if any not satisfied with this Solecisme should aske this Question, what is his name, and his sonnes name; Let him know, Deus est nomen suum, & nomen suum ipse est, God is his name, and his name is himselfe: and if we will be wise to sobriety, let us not be so curious to know what he is in himselfe, as carefull to observe what he is to us: Our Creatour in the first chapter, our Redeemer in this verse.

J will] the will of God is the first fountaine, and So∣veraigne cause of all things; He worketh all things accor∣ding to the counsell of his owne Will. He is no idle, or Idoll God, as ignorants make him, that sits in the chayre of contemplation, but he is alwaies active and operative, Curiosus et plenus negotii 'Deus: A curious, exquisite, provident God, full of businesse. Nor is he housed above the Moone, as the Peripatetickes would have him, but he taketh care of things below, and that from the highest to the lowest, yet nec superior in illis, nec infe∣rior in istis, neither superiour in those, nor inferiour in these; he sees and forsees all things, from eternity to eternity, as if present; he foreknoweth what they shal be, he worketh them before they are, decrees them before he workes them, bringes to passe what he decrees, and turnes all things he brings to passe to his owne peculiar designed endes: and this is all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the counsell of his will: and in my text

it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the good will and pleasure of God prevising, purposing, providing aforehand, that mercy and com∣fort which he meant to shew to his in future genera∣tions, I will.

But can such bright beames produce such a foggy vapour as enmity? can so pure a fountaine send forth such troubled streames? Farre be it from the Maker of al things to do that which is unbeseeming his heavenly moderation and as farre be it from us to conceive so of our mercifull Creatour. The rule is true, Ideo misit Deus bonam separationem, ut malam rumperet conjunctionem. God therefore sent a good separation, that he might dissolve an evill conjunction. And as for the inference of this enmity, Grace, Grace unto it: yea blessed be the wombe that bare it, and the paps that gave it sucke. This warre is our peace, this strife is our attonement. This enmity betweene Satan and us, is our unity with God, and our amity with the blessed Angells: Heere are grapes of thornes, and figs of thistles, the sealed gates of everlasting life rend open by these brushes. This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the manifold wisedome of God, that fetcheth about his purposes from a farre, and by strange meanes effects his designements, workes out his owne ends, and our comforts by contrary instruments, pro∣cures health by poison, takes hony out of a weed, water out of a Rock, oile out of a stone, good out of evill, light out of darknes, salvation out of enmity. I will put enmity.

The next thing is the parties betwixt whom the li∣tigation and contention is, the Serpent and the woman, two companions in evill, confederates in rebellion: now God sets them at variance.

It is a rule of Tacitus, that society once throughly broken proves deadly, and he gives the reason of it, Quae apud concordes vincula charitatis, incitamenta irarum apud infensos sunt. Those things which before cou∣pled their friendship, in a mutuall, interchangeable fa∣miliarity,

are now occasions of greater detestation. The text verefies it: The serpent, and the woman were as in∣ward as might be, in injustice, they tooke sweet sowre counsell together, had stricken their right hands toge∣ther, in a wrong fellowship, now they are in an uproa••e, and intestine insurrection, The society that keepes not within the pale of obedience, is nothing else but a part∣nership in conspiracy, a disordered Order easily bro∣ken, Concordia discors, it begins in sedition, and ends in contention: and though wicked men symbolize in that which is naught, yet God doth Commonly knap in sunder their staffe of bands, bruise the heele or breake the head of their combination. And though there be a day when Herod and Pilate be made friends, and cleave together in their devices, like the woman and the ser∣pent, against the first and second Adam; Yet there shall be a time, when they shall be separated each from other as farre as the East from the West, Their affections as farre remote, and distant as the Hyena and the dog; the weake strings of their rotten society loosed, and their bowes strongly bent in a mutuall opposition. It is just with God to set them one against another, who have set themselves against him: and to make revolters from him their Captaine, to mutinize among themselves. Thus God threatned to set the Egyptians against the Egyptians; as Cadmus his army, bred of serpents teeth, killed each other. Capitall is this enmity betweene the serpent, and the woman: So that you may as soone bring the two poles of heaven together, as these two to unity. For it is enmity in the abstract, and so it barres the subjects of any coalition. Reconciliation may be made betweene enemies, but never where enmi∣ty it selfe is setled, as betwixt these two: And being thus parted, my discourse must likewise sever them.

Thee]. i. the Devill: whose Creation, or corruption it pleased God that Moses his pen should not exactly

describe unto us, et secretum suum sibi, nec audemus hic aliquid coniicere, quod ille curauit retinere, As Saint Ber∣nard well, upon a better occasion, Let the Lords secrets be with himselfe: I will not have an eye to see, where God hath not a finger to set downe. And though I am ignorant of his nature, yet will I strive not to be igno∣rant of his devises: undoubtedly He it is whom the spirit of God cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Dragon, the old Serpent, which is the Devill and Satan. A Father briefely describes him and his companions, they are Spiritus nocendi cupidissimi, a justitia penitus alieni, su∣perbia tumidi, invidentia lividi, fallacia callidi. And in ano∣ther place the same Father tearms them both desertores, forsakers of God, and deceptores, deceivers of us. This is one of the Champions, you may match him with that Goliah of the Philistines. The other is a weake op∣ponent, but comes like David, in the Name of the Lord.

The woman) mannesse, or she-man according to the originall: mans helper, dimidium anime, his better halfe, his yoke-fellow, his second selfe. Yet Translators have heere rendered it Mulier, à Mollitie, from her nicenesse, her tendernesse of constitution, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 genus mulie∣rum, a Creature that delights in Ornaments. Saint Chry∣sostome sayth keenely, she was the Devills engine to un∣doe man. But Saint Paul more mildely, she was of two earthen vessells the weaker, and deceived in the trans∣gression: And his conclusion is sweet, through bearing of children she shall be saved, for she should at the last beare him that should both save her, and all true be∣leevers. Mulierem fortem quis inveniet, (sayth the wise man) who can finde a strong, or a vertuous woman! which a Father expounds to be an admiration, not a dubitation: For though Solomon knew the weakenesse of that sex, yet he looked at the stability of Gods promise, that the same hand should be an instrument of woun∣ding,

and healing: Et qui vicerat per foeminam, vincere∣tur per ipsam. He that had overcome by the woman, should bee overcome by the woman: though not by the same individuall person: For divines note that Eve imagined her selfe to be the mother of the holy seed; and therefore when she bare Cain, she sayd, acquisivi virum a Iehovah, I have gotten a man of the Lord: Others more punctually making (eth) a signe of the accusative case, and not onely so, but an emphaticall demonstrative equivalent to the Greeke Article (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) render it, Acquisivi virum, Iehovah, I have gotten that man that is the Lord: but seeing her expectation frustrate, she names her next sonne Abel, vanity, to shew how vaine her opinion was. For it was not Eve, but that handmaid which the Lord had appointed.

These are the two combatants, that stand in my Text, like the Angell in Balaams way, with their swordes in their hands drawne one against the other: the persons whom God sets at variance: yet neither is this their enmity personall, bounded to themselves, or limited to their proprietaries, but diffusing it selfe through the veines of their seed, and like a Gangren, running over the whole body of their posterity, thy seed and her seed. Immortall is the hatred and dissension of mortall men, and enmity runnes in a continuall line. The malice kindled among Ancestors is cherished by succeeding progeny: Nati natorum, et qui nascentur ab illis: Children and childrens children will adde fuell to it, and possesse the inflamed bloud of their parents. To have Ionathan Sauls sonne to love David Sauls re∣puted enemy, is as great a wonder, as to have Saul him∣selfe among the prophets: following generations com∣monly tread the steps of the former: but especially end∣lesse are those quarrells ubi inimicitiae divina authoritate firmantur. As in the text, betweene the serpent and the woman and their seeds.

Thy seed] Whose? The Divels! Surely, we may say, as the Disciples in another case, This is a hard saying: or we may beg with them, Master, teach us these things: there wants some Oedipus of holy writ to dissolve this doubt.

It hath beene the fond opinion of some, that Devills are corporeall and have seminall propagation. Psellus set it a foote, Cardanus maintained and confirmed it; and Scaliger justly confutes it. Probable it is, that there is a chiefe of those wicked spirits, stiled the Prince of Divels, and the Prince of the power of the Aire; and pointed at before in the Text, in that single terme, thee: And many others there are, it not seduced by him (as Aquinas thinkes) yet subjected to him, or at least sharers with him both of his sinne and punish∣ment, called his Angels, and in my text, his seed. There are also others which are of the Serpents seed; we shall not need rake hell to finde them, they are not of the nature of spirits, but cloathed with flesh and blood: As Tully speakes of Cataline, Vivunt & in Senatum ve∣niunt, They live and daily converse amongst us. Christ cals Iudas a divell, tels the Pharisees, Ye are of your Fa∣ther the Divell: Non quoad substantiae traducem, sed na∣turae corruptelam, not in regard of the traduction of their substance, but the corruption of their nature: non nascendo, as the Manichees held; but, imitando, by imi∣tating his cursed workes. These two waies they are the divels seed, by corruption of their nature, by imita∣tion of the divels workes. Such are those, qui conantur destruere fidem, that endeavour to destroy faith, and take that out of the earth, as Tyrants; or corrumpere fidem, to corrupt the faith, as Heretickes: When Mar∣cion asked Policarpus, Agnoscis me? Doest thou know me? His answer was, Agnosco te primogenitum Satanae: I know thee to be the divels first borne childe: or those that seeke disrumpere charitatem, to breake the bond of

Christian charity, as Schismatiques, and in generall, all carnall unregenerate men, that either truely know not Christ, or in the whole course of their lives deny him, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Saint Iohn saith, of that evill one, the Divell.

Her seed] The womans seed must be conceived to be Christ and Christians. Christ in the first place. He was the womans seed, of her loynes, of her bowels, bone of her bone, and flesh of her flesh; he tooke from her a true reall substantiall body, Sanguinem quem pro matre obtulit, antea de sanguine matris accepit: Contrary to that of the Marcionites and Manichees; the one drea∣ming of an imaginary body of his, onely in shew, sem∣blance and apparition, corpus Phantasticum, the other of a bare heavenly body, which hee brought with him from heaven, and with which hee passed through her body, as water through a Conduit-pipe, without any assumption of her nature. In my text he was the seed of the woman, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was made flesh, made of a woman, (though not by the usuall course of nature.) The Lord shall create a new thing in the earth, a woman shall compasse a man. Foemina circundans virum est virgo concipiens Deum. A Virgin shall conceive, and beare God incarnate. But how a mother, and yet a Virgin? wonder we may, yet we cannot but believe, when the holy Ghost supplies the place of a parent, Non goneratione, sed jussione, & bene∣dictione, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not by carnall effusion of seminall humour: but by manufacture, or handyworke. I may conclude with Saint Ambrose: Multa in Christo invenies secundum naturam, & ultra na∣turam. It was naturall that he should be the seed of the woman, above nature, that it could be without the seed of man. And this is the complement of all humane generations: Adam was neither of man, nor woman, but slime. Eve of a man, without a woman; all wee

of man and woman: Christ of a woman, without a man.

Her seed,]. i. Christians in the second place, which are not so properly the womans seed, as her seeds seed, borne not of flesh and blood, nor of the will of man, but of the Will of God, the Word of God, the seed that serve God, and are accounted to him for a gene∣ration; not that naturall seed of Abraham, of which God said to him that his seed should be as the dust of the earth, Genes. 13.16. But that spirituall seed which should be as the Starres of Heaven.

So then his meaning is, that betwixt Christ and be∣leevers on him, and the Devill, and his adherents in hell, on earth, there is a perpetuall enmity.

Christs enemy the Divell was in his Cradle, on the Crosse, an enemy at the temptation, in his preaching, in his miracles, and in that whole worke of mans redemp∣tion.

An enemy to Christians he is and ever will be: He makes warre with the remnant of her seed which keepe the Commandements of God and have the testimony of Jesus Christ. He persecutes those that dwell in heaven, those that live here with erect conversations, lifted up unto the Author and sinisher of their faith. It is not thus with the wicked, they feele not the forces of his enmity, Pax, Pax, all that they possesse is in peace, while Satan peaceably possesseth them: they make a covenant with hell, are at an agreement with death, and sticke not to say, as the great Whore, I sit as a Queene, and shall never be removed. No man hunts for tamed Fowles, but wild and estranged, these are his already, it is in vaine to seeke their further Captivation. But he lookes with the aspect of a Basiliske upon the life of a righteous man. A Saints soule is a pearle in his con∣demned eye, true believing Christians are the maliced parties, whom hee and his doe prosecute with deadly

hatred. In sanctificatis nobis maxime diaboli tentamenta grassantur, quia magis exoptata est ei victoria de sanctis. Sanctified men are the marke of his temptation, and o∣ver them he doth principally desire a victory: As there is joy in heaven over one sinner that repenteth; so is there joy in hell over one righteous man that fals into sinne, and the snares of the Devill, more then over many that are his bond-slaves. Adhoc praelium accinge te Chri∣stiane. Buckle thy selfe, O Christian to encounter this enemy of thy Master, and of thy selfe, that hath un∣done thy parents, and seekes to destroy thee likewise, et pro affectu, pro charitate, pro ipsa denique naturâ, for affection, for Charity, even for natures sake, revenge on him these injuries, and let him never triumph, and set up his banners for tokens in the ruines of them, and thee.

We must all know, that we have such an enemy, that Viet armis labours for, and delights in our destruction. Mortalium Calamitates epul•• D••monum, our miseries are his banquetting dishes, et solatium perditionis, as Lactantius thinkes, the onely comfort he hath to bring us into the same perdition with himselfe.

And that we may more seriously consider our dan∣ger in regard of him, we may discover him to be a powerfull, a Politique, and a malicious enemy, And these three concurring in him, the danger is so much the greater, power to doe, skill to direct and manage, and an inward principle of malice to set both braine and hand on worke must needs be noxious.

1. Powerfull he is, of great strength, and therefore called a strong armed man, he is said to have ten hornes, to denote his great puissance, to push at the servants of God, and cast them downe. He is Leo in cubili, in quo & vis & Dolus, A Lyon in his denne, in whom there is both strength and deceit.

2. Politique. Astus pollentior armis: Cunning and

skill to manage a battell is of as great consequence as force, and power; the devill is not wanting in this kinde, he hath his plots and stratagems of warre, Mille nocendi artes. No Ʋlysses comparable to him for deceit, he can transforme himselfe into an Angell of light: No Proteus can equall his variablenesse, and cunning unconstancy; He is said to have seaven heades, now sea∣ven is a number of perfection; he is then Master of his trade for sleights and subtilties: And this hee hath partly from his knowledge, partly from his experi∣ence.

His knowledge, either naturall, for he reteines a great part of that he once had, and is deeply acquainted with the Mysteries of second causes; or acquired by an easie, and infallible way of speculation, not by a tedious searching of causes by their effects: proceeding à notis ad ignotiora, as we doe. Partly from his experience, he is acquainted with all ages and passages past, and keepes a sure Register of them. Seris venit usus ab annis: Ex∣perience comes from old age. He is, and needes must be experienced, that is as ancient as the world it selfe; therefore he is called that old serpent. But these two would not disadvantage us if there was not nocendi ani∣mus, a minde to doe us mischiefe, but such there is in him: he is

3. A malitious enmity. Saint Basill writes of the Leo∣pard, that he beares such a naturall hatred to man, that if he doe but see his picture, he is ready to flye upon it, and teare it in peeces: such a spirituall hatred hath the Devill to mans soule, Hoc continuum stadium ejus, hoc unicum desiderium, ut animas devoret. This is his con∣tinuall study, his dayly desire, to devome soules.

Make we use then of this briefe discovery of our enemy.

Let his power teach us to give our selves unto prayer, that is a Christians best offensive weapon. Gravis equi∣dem

nobis inimici tentatio, sed longe gravior illi nostra oratio. Prayer is B••mbarde Christianorum (as Luther cals it) and as Constantine fought with Eugenius the tyrant, Magis orando quàm f••riendo; so must wee with this enemy of ours; for when we pray to heaven, hea∣ven fights for us, and hee that hath God to his friend needs feare no enemy. And our best defensive, it will be as a shield and buckler to ward off all blowes, yea an Armour of proofe against all assaults. As Saint Bernard to his hearers, Rogo vos fratres, ut semper ad manum ha∣beatis tutissimum orationes refugium. But withall, let us remember, that our prayer be not light frozen or per∣functory, for then it will have no force to offend our enemy, or power to defend our selves, but such strong cries as our Saviour is said to send up in the daies of his flesh, to resist our strong adversary, that his potency may be overcome by that kinde of omnipotency of prayer.

Let his policy teach us vigilancy, to lie alwaies in excubiis in watch and ward, to resist our adversary, to secure our selves. Magna & necessaria vigilantia est. We have need of a great deale of watchfulnesse, to be carefull to prevent him, who is so watchfull to circum∣vent us. Why are we then so secure, O Christians! doe we so little prize our owne safety, or suspect our enemy? Sic notus Ulysses: vigilat hostis, dormis tu? Therefore, Arise Sampson, the Philistins be upon thee. Awake O Christian the Philistins of hell be upon thee.

His malice will teach us wisedome, to be wise as serpents to resist that old serpent the divell: let us be sure to preserve our head Christ by faith, not to put off our skinne, our armour, but in a certaine security, that which is in heaven, and for the present to have ever about us that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephes. 9. Lastly to carry about us our sting, ••he Word of God, Scriptum est, which is, supra omnia tormentorum genera, above all kinde of

torments to the Devill, the onely way to destroy him.

And as we have, so we ever shall have such an one, an implacable, an irreconcileable adversary, Habemus prae∣lium nullo unquam foedere dirimendum. We have a dif∣ference that shall never be composed, a warre that no truce shall ever take up. Therefore let us not thinke of a league or dreame of any conditions of peace, Male cum hoste conjungitur a quo divinâ sententiâ separatur. It is ill combining our selves with him from whom Gods commandement doth separate us. There must be no harmony where the chiefe musitian will have a jarre: this discord pleaseth God: And the Lord of hoastes hath inrolled us in his Muster booke to be his souldiers. Let us sight manfully these battells. Et, bella geri pla∣ceat magnos habitura triumphos. Let us wage these wars, which will have both a certaine victory, and a glorious triumph.

An enmity there is we see, betweene Christians, and the serpent with his infernall seed. Nor is it otherwise with his terrestriall: they are of their father the Devill, and his workes they will doe. Hitherto tend the practises of Tyrants, Heretiques, and Schismatiques, to oppose Christ and Christians. Inter Babylonem, et Ierusalem nulla pax, sed guerra continua.

So that I may say of my text, as God did of Rebec∣ca's wombe: two severall nations are in it, and two manner of people to be divided out of the loines there∣of: Christians, and unbeleevers; sheepe, and goates; the Children of promise, and the children of the flesh; the children of God, and the children of the Devill; betwixt whom there will ever be a division, separation, a partition wall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a great gulfe of contra∣diction. I finde the Genesis of this enmity heere in my text, the Exodus thereof I know not where, nor when to finde: From the beginning it was thus, now is, et ex∣candescit

eundo, it gets strength the further it goes: And when an Angell from heaven hath sworne by him that liveth for ever, there shall be no more time; then, and not till then, there shall be no more enmity. I alleadge no other reason then that of the Apostle, what communi∣on hath light with Darkenesse &c.

For my part, I will not blow the Coales of dissenti∣on, there are too many Phaetons that set the world in a combustion: Et utinam abscindantur, say I, with the Apostle, I would they were even cut off that are troub∣lers of peace. We cannot but see and condole the enmity, that is betweene the womans proper seed, and how her children struggle within her to her great paine and travaile; heere is not onely Jsmael's hand, but Isaac's hand against Isaac, one Christian against another, as though we meant of purpose to verifie that which our Saviour spake ex hypothesi: I came not to send peace, but a sword, to set a man at variance against his father, and the Daughter against her mother. Or that other: there shall be five in one house divided; three against two, and two against three. The Poet complaines Serpentum concordia major, quàm hominum interse. Inven. There is more agreement of Serpents among themselves, then of men; nay betwixt Devills, then Christians: Legiones Dae∣monum in uno homine convenerunt, et duo homines in unâ domo vix conveniunt. A Legion of Devills could agree together in one man, and two Christians can scarce agree in one house. Surely prodigious is our intestine enmity; And though God did graciously in my text make it the Churches restitution, yet we seeke to make it her ruine. It is observed, that when sheepe fall a but∣ting one against another, a storme followes not long after: when the sheepe of Christ are so malignant one to another, it is a fearefull presage of an ensuing storme. They say of Bees, when they stirre and strive among themselves, it is a signe their King is about to

remove and leave the hive. When we make such stirres, tumults, and schismes in Religion, it may be feared, God is going to remove from us. But let us all labour to continue his presence still among us, that he may still take delight to walke in the middest of the seaven Golden Candelestickes. O pray for, and practise the peace of Ierusalem, that he who makes men to be of one mind in an house would make us to be of one heart and of one soule together in a blessed communion of Saints, which may never be dissevered; and let us all endeavour to keepe the unity of the spirit in the bond of peace.

Leave we then this enmity, and follow the line of my text, and it will bring us to the Prince of peace.

Hee) Faustus the Manichee puts a rub in my way, in saying the old Testament had nothing in it prophe∣ticall concerning Christ: but I will easily step over it; for who was Iacobs Shiloh, I saiahs Immanuel, Zacha∣ries Branch, and this semen mulieris in the text, but Christ? And the vulgar translation seemes to stop my course, ipsa she shall; so it reades the word. And the Papists commonly, either to dignifie the Mother above the Sonne, that she, not he, should breake the serpents head, as most of their wooden Priestes, and many of their brazen faced Iesuites: or by the Sonne, that she by him should breake the Serpents head, as Bellarmine with more modesty, but Ribera with a few others, with more honesty, doe acknowledge it wholly to belong to Christ, according to the Originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Sep∣tuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: he, and he alone could breake the ser∣pents head, without any further Damage then a bruised heele.

The power of Christ is described both by the effect which it produceth, and the object it worketh upon.

The Object is the head, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the highest part of the body, and most soveraigne for the direction

of it, caput, because the senses doe capere initium, take their beginning from thence. The effect is breaking, the word signifies not onely to weare and wast by de∣grees, but to breake as a ship is broken in a tempest, it is so used Iob 9.17. (And further there is an Ellipsis of the particle. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

Both these imply the totall and finall victory of Christ. The part is dangerous, the head: the wound is deadly, and shall never be healed, he shall breake thy head. Thus the prophet; The Lord shall pierce Leviathan that crooked serpent: and our Saviour himselfe, I beheld Satan as lightning fall from heaven: and that beloved Disciple, for this purpose the Sonne of God was manifested, that he might destroy the workes of the Devill. These workes were of Adoration, of consultation and of temptation.

Of Adoration: For before Christs incarnation he did tyrannize over the world, and his kingdome was establisht, he was generally then adored and worship∣ped, as he is now by Indians in Dei imitationem, as Eu∣sebius observes, after the manner of God; nay humane flesh was not too precious to doe sacrifice to him: even among Gods people their tender infants must not be spared to passe through the fire unto Moloch, which some thinke to be Mercury, others Saturne, others Iupi∣ter the King of the Gods, (Melech, and by corruption Moloch) which Gods of the Nations were truely De∣vills. And that addition which Saint Steven sets downe, gives a liberty of conjecture that it was Deus tutelaris, the tutelary God of the Ammonites, to him was this bloudy sacrifice powred out: but when the fulnesse of the time was come, these bloudy sacrifices were broken off, Christ abolished this tyranny, and tooke the scepter into his owne hand, to governe his people by righteous lawes, and commandements, which are not grievous, till they come to reigne with himselfe in his heavenly Kingdome,

2. Consultation. His Oracles were then the Gene∣rall rule of counsell and advice, both for publike and private actions, till Christ came; who having the words of eternall life, brought grace and truth into the world: And then all his Oracles ceased; as it is recorded of Augustus Caesar, who enquiring at the Oracle at Del∣phos who should succeed him in the Empire, had this for an answer,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

An Hebrew Child, King of the Gods, hath commanded me to leave this House, and to returne to Hell, therefore hence∣forth forsake our Altars.

3. Temptation: whereby he corrupted the hearts, and lives of men: The vigour of this is taken away by Christ, so that his sollicitations are not so prevalent as they were before, because Christ was in all points tempted like as we are, yet without sinne, and so is able to succour them that are tempted.

In summe: venit, vidit, vicit, he came from heaven, he saw the earth, he overcame the Devill: he spoyled Principalities and Powers, He hath destroyed death, and him that had the Power of death, that it the Devill. When he ascended on high, he led captivitie captive; that is, the captivity of the Devill, as Chrysost. expounds it: then was my text fully accomplished, and the serpents head was broken.

Now if we aske the ground of Christs quarrell with the serpent, and the occasion of this victory: We must know the cause was ours, the serpent had broken our head first, therefore Christ undertooke for us, and brake the serpents head: The conquest is ours, communicated to us now, and to be consummate when we come to heaven. The comfort is ours, that our Captaine hath conquered our enemy, and we need not feare to en∣counter with a broken staffe a Debilitated opponent;

And the thankfulnesse must be ours, to sing every day some song of thankesgiving unto him that hath taken us out of the fanges, and throat of destruction. And this must be remembred, that we being delivered out of the hands of our enemies, must serve him without feare, in holi∣nesse and righteousnesse before him, all the daies of our life.

And now I come to the last part of my text, which is like the sting in the tayle of the Scorpion, Thou shalt bruise his heele.

The hurt our Saviour received, did principally light on him on the Crosse; touching which, if sence be Iudge, more then his heele was bruised; and his heele more then bruised: but faith will testifie, that but his heele was but bruised: For he saw no corruption, he delivered himselfe from death; he revived his dead ashes, built againe his destroyed Temple within three dayes, and on the fourtieth after, caryed it up with him into heaven, and crowned it with immortality. So that, the phrase is elegant, being a resemblance of the humane nature of Christ, of a passible quality and condition: and an intimation of his divine, sustaining his weake manhood to endure those sufferings, to di∣gest those bitter pilles, and to make them medicinall to himselfe, and his. Naturae nostrae integumento caelata fuit divinitas, ut instar Piscium, cum escâ carnis simul attraheretur hamus divinitatis. Christ like a skillfull fisher, did cover and hide his Godhead with the worme of his humane nature: now the Devill thinking to swallow the worme of his humanity, captus est hamo divinitatis, was caught with the hooke of his divinity: and so in bruising Christs heele, his owne head was broken. Or like a cunning wrastler, Christ did set out the heele of his humanity for his adversary to strike at, and with the hand of his divinity cast him downe, yea broke his head.

Nor is this applyed onely to that one passion of

Christ, but extended to all his sufferings, which shall be for ever accomplished in his militant members. For he is the head, the Church is his body, beleevers the severall parts of it: he must needs then be sensible of of their sufferings, and their damages and hurts re∣dound to him. Saul, Saul, why persecutest thou me? non ait, quid sanctos meos, quid servos meos, sed quid me perse∣queris? hoc est, membra mea: Caput pro membris clamabat, et membra in se caput transsigurabat. He saith not, why persecutest thou my Saints, my servants; but me, my members? The head cryed for the members, and did transfigure them as it were into it selfe. So that his heele may be said to be bruised, when his children are tempted by satan, or afflicted by his malicious seed.

Two things naturally arise from hence.

• A tolleration of the Serpents malice.
• A limitation of his might.

For the first, God doth suffer the Serpent to exercise his malice on the members of Christ here below, to bruise their heeles, and that either for their tryall, as to Saint Peter, or for their humiliation, as to Saint Paul: or for some other end, which himselfe best knoweth. I am sure, all things shall worke together for their good; etiam peccata, even their sinnes, either ad poeniten∣tiam, or, ad cautelam; to make them repent of sinne past, or take heed of sinne for the future: and the brui∣sing of their heeles shall be the saving of their soules: yet bruised they must be. Conteritur quidem serpentis caput, sed facile est experiri calcaneo insidiantem. Christ hath taken us out of the divels clawes, notwithstanding wee are not yet out of the reach of his chaine: Mo∣dico adhuc tempore sinitur malignari. A little while he is suffered to bruise our heele, but the God of peace shall bruise Satan under our feet shortly.

And as God suffers the divell himselfe to tempt them, so doth he his Impes to afflict them here; righ∣teous

Abel is slaine by cursed Cain; Ioseph sold by his wicked brethren, the Children of Israel in bondage under Pharaoh, Iohn Baptist beheaded for a daunce, here then is the patience of the Saints.

Let us then be contented to have our heeles bruised: It is happinesse enough to get the blessing, though with Iacob we be sent halting to our graves. Therefore let every one resolve with himselfe, Totum licet saeculum pereat, nihil moror, dum patientiam lucrifaciam. Let the whole world perish; I care not, so I may gaine patience.

For the second. God doth not suffer the Devill to wreake his malice, and to powre out the full viols of his spight on them, but sets him his boundes which he cannot passe: he must but bruise their heele: his malice is limited, his power is restreined; he can goe no further then the permitting hand of heaven will give him leave: Ne oviculam unam; hee could not touch one of Iobs sheepe, till he had his commission; nor his body till it was renewed: nor enter into the heard of Swine, with∣out Christs sufferance, muchlesse can hee goe beyond his licence in touching the soules of the Elect by temp∣tations. I confesse his malice is boundlesse, endlesse, inexorable, as the grave or hell, never satisfied: But God puts his hooke in his nostrils, bounds him with a huc usque, hither shalt thou goe, and no further; here shalt thou stay the proud waves of thy malice, thou shalt but bruise his heele. As Achilles being dipt in the Stygian lake, had his body so impenetrable, that no part of it could be endangered but his heele: so the faith∣full being washed in the precious blood of Christ, have such a strong munition for their soules, that their vitall parts cannot be endamaged; their heeles may be tou∣ched, but their head and heart are sure enough: Saint Bernard sweetly to this purpose; Est quidem Leo rugi∣ens, sed gratias ago Leoni de tribu Inda, rugire iste potest,

ferire non potest. The Devill is a roaring Lyon, but I give thanks to him that is the Lyon of the tribe of Iudah, he may roare, but he cannot devoure. And Saint Au∣gustine: Latrare potest, sollicitare potest, sed mordere non po∣test nisi volentem, He may sollicite us to sinne, he may barke at us, but he cannot bite us, unlesse we give him leave to fasten. So much doe wee owe to our blessed Saviour.

Finally, as God shortens the divels hornes; so hee doth his hands, his instruments, that they can goe no further to the dammage of his, then he permits them: And God is faithfull, who will not suffer his to be tempted above that they are able. And when hee hath chastened them enough, he will throw the rod into the fire: here is the comfort of the Saints; that God will hedge about his Church with his providence, and enclose it in a maze of his mercies, that the gates of hell shall never be able to prevaile against it.

Therefore, be comforted ye weake hands, be confir∣med ye feeble knees, cheere up ye drooping spirits; doubtlesse we have a strong City: Salvation will God appoint for walls and bulwarkes. And let this be our consolation, that Christ hath overcome the world, and greater is he that is with us, then he that is with the world. Now to him that is the greatest of all, to God the Father, God the Sonne, and God the Holy Ghost, be given all due honour, praise, service, and thankful∣nesse, now, and for ever, Amen.

FJNJS.

Notes

• Aug.
• Isidore.
• Bernard. Chrys.
• Chrys.
• Gen. 16, 20, 21
• 1 Sam. 6.
• Tremell.
• Gal. 4.24.
• Aug.
• Prov. 30.4.
• Ephes. 1.11.
• Aug.
• Aug.
• Zach ••.7.
• Ephes. 3.10.
• Tacitus.
• Luke 23.12.
• Isa. 19.2.
• Bern.
• Revel. 20.8.
• Aug.
• Jdem tract. 100 in Ioh.
• Tim. 2.14.
• Prov. 31.
• Bern.
• Bern.
• Genes. 4 1.
• Genes. 4.2.
• Numb. 22.
• Chrys.
• Math. 9.34.
• Ephes. 2.2.
• Math 25.
• Iohn 6.70. Iohn 8.44. Marlorat. in locum. Aug. in Ioh. tract. 42.
• Eusebius Emissenus.
• Rom. 1.3. Iohn 1.14. Galat. 4.4. Ierem. 31.22.
• Bernard. Hom. 2.
• Aug.
• Ambros.
• Iohn 1.13. 1 Pet. 1.23. Psalm. 22.30.
• Genes. 15.5
• Apoc. 12.17.
• Apoc. 13.
• Apoc. 18.
• Chrys.
• Synesius.
• Lactant.
• Luke 11.
• Aug. in Psal. 9.
• 2 Cor. 11.
• Aug. sol. 16.
• Bern.
• Aug. de civ. Dei. l. 5. c. 26.
• Bern. ser. 5. Qu••d ag.
• Aug Euch. ad Lam. c. 60.
• Aug.
• Origen. i•• N••∣••er.
• Bern. de pugna spirit. ser. 2.
• Genes. 25.
• 2 Cor. 6.
• Gal. 5.
• Math. 10.35.
• Luke 12.52.
• Aug.
• Ephes. 4.3.
• Isa. 17.
• Luke 10.18.
• 1 Iohn 3.8.
• Eusebius.
• Ierem. 32.35.
• Acts 7.43.
• Peucerus.
• Heb. 4.15.
• Colos. 2.15. Hebr. 2.14. Psal. 68.18.
• Luke 1.75
• Greg. Ni
• Acts 9.4. Aug. in Psal. 30.
• Luke 22.31. 2 Cor. 12.
• Aug.
• Bern.
• Rom. 16.20.
• Revel. 14.15.
• Tertul.
• Aug. Job 1. Job 2. Math. 8.
• Bern in Psal. qui habitat. ser. 13.
• Aug. de Temp. ser. 197.
• 1 Cor. 10.13.
• Isaiah 26.1.