Christ Revealed, Scriptural typology · Chapter 24

Christ Revealed · Scriptural typology · Chapter 24

p. 302CHAP. XXIV.

The Brazen Serpent, a Type.

THe History of the Brazen Serpent is in Numb. 21. 6, 7, 8.The brazen serpent a type of christ. where are two things. I. The disease. II, The remedy.

The disease is set downe,The disease of Israel at this time. 1. in the occasion, ver. 5. 2. in the kind, by fiery Serpents sent by God to sting them. 3. in the effect, many dyed. In all which Story wee must not stick in the letter or barke, but breake through to the kernell and truth: The rather because our Lord Jesus (an interpreter beyond all exception) brings us hereby to himselfe; and to the consideration both of our disease, and of the remedy, and the application of it. Ioh 3. 14. 15. As Moses lift up the serpent in the wildernesse, so must the Sonne of man be lift up: that whosoever beleeveth in him, should not perish but have eternall life, It will be now both pleasant and profitable to looke a little while upon the apt resemblance of the type with the truth both in the disease and remedy: and first of the occasion of the disease.

Sect. I.

I. The occasion of the disease was the peccant humor of ingratitude and murmuring against the grace of God miraculously manifested in the wildernesse.The occasion of it. Never had any people upon the face of the earth the like mercies p. 303from God, the like experience of God. Never any fed and feasted with so many miracles as it were in ordinary. They have water following them every where out of a rock. They have read from heaven, delicate even to a miracle; but this Angels food is too light, and no bread will serve them but from earth. God gave them abundance of it for the gathering; he rained it most bountifully round about their tents: but their unthankfull souls loathe it, and tread it under foot. And therefore rising up against God and tempting him they were destroyed of Serpents. 1. Cor. 10. 9.

Note here by the way 1. The Justice of God.Which leadeth to Gods justice. Hee that brought Manna from heaven to feed them, for contempt of his grace now brings serpents out of the earth to revenge and destroy them. Rom. 2. 4. 5. The despising of Gods bountifulnesse, treasureth up wrath. See the same Justice on our selves. How lightly did wee in our first parents regard that upheaped measure of bounty and grace conferred by God in our Creation and innoceny? And how justly were we stung to death by the old serpent for it? The unthankfull person is the greatest robber that is. 2. See the equity of this Justice on the Israelites.And the equity of it. They not contented to murmur against the Lord, set also upon Moses and Aaron his servants, Why have ye brought us into the wildernesse to die? Now their punishment is answerable to their sinne. They transgresse in hot and fiery tongues, and are punished by hot and fiery stings. Venemous words against God and his servants are revenged by the mouthes of poysoned and venemous serpents. Doe thou at thy perill sting God and his servants with bitter words, God will have some serpent or other to sting thee. I am out of doubt that many great plagues have lingred and doe, amongst us in this land for the poysoned and reviling speeches cast against God and his servants every where. We sting his holy profession and servants incessantly, and he stings us p. 304with the scorpions of his Judgements:And teacheth, not to be weary of manna. 3. Beware of being weary of manna. Never did man complaine of plenty of manna, but was justly stung with want of it. Doe thou complaine without cause, and thou shalt have cause to complaine. Israel that complaines of too much manna, shall shortly change their note and cry out of too many serpents.

II. The kind of the disease.The kind of it. Why serpents. The Lord sent fiery serpents to sting them. Where 1. why serpents? 2. why fiery? 3. why stinging?

1. This disease by serpents lively resembles our disease of soule, which is no other then the fiery sting of the old serpent, which is the devill, Rev. 12. 9. Our spirituall disease is hence noted to come from that old serpent at first.The devill so termed, why. Now satan is aptly compared to a serpent in five respects: First, because he covered himselfe with a serpent, when he first stung and deceived mankind. Secondly, he is more subtle then any serpent; crafty to insinuate and deceive, 2 Cor. 11. 3. 14. Thirdly, as a serpent dwels and lies among thornes, bushes, bryars, and feeds upon dust: so the devill raignes in the thickets and bushes of worldly cares and lusts, and feeds upon worldlings exercising his chiefe power against them. Fourthly, as a serpent casts out of his mouth venime and poyson: so the devill casts out nothing but virulent words against God and his Saints, and spewes out after the Church a flood of poyson to drowne her. How hee blasphemed Iob, how he is the accuser of the brethren, how of the head Christ himselfe, the Scripture declares. Fiftly, as a serpent is cursed above all beasts, so is the devill. The first cursed creature in the world was this serpent and hath ever since remained the cursed head of all cursed rebells and wicked ones, to whose custody and condemnation they shall all be gathered in the last day. Mat. 25. 41. goe ye cursed, &c.

2. Why called fiery serpents?Why fiery serpents. Answ. 1. From p. 305their colour. Through abundance of poison they had a shining and glistring skinne,Why fiery serpents. and they seemed as if they had been made of fire. A resemblance wee have in our snakes, that seeme to shine and sparkle against the Sunne. 2. From their effect. For with their sting they infused such poison into the bodies of the Israelites, as stirred up in them an outragious heat and fire. Now these diseases are most painfull, and so tormentfull as if a wild-fire were in the bowels, feeding upon the bones, marrow, and members. 3. From their end. First because they were appointed by God, and after a sort inflamed and kindled with desire of revenge of the Lords wrongs; and they so fiercely assaulted the Israelites, as if a raging and devouring fire had seased upon them, which no way they could avoid. Secondly, that in their punishment they might bee admonished, both what a fearefull fire of Gods wrath they had kindled by their sin against themselves; as also that they had deserved a more fearefull fire in hell to seize upon their whole man everlastingly.

3. Why stinging serpents?Why stinging serpents. Answ. To imply unto us. First, that sinne is the sting of this old serpent; even a poisoned sting that hee hath thrust into all mankind. But with this difference; in that this poison is farre more generall, and the wounds infinitely more mischievous then were those of the fiery serpents. For, 1. They stung a few Israelites, but not all; but this serpent hath stung all mankind, none excepted. 2. They stung the bodies onelyonly; but these, soules and bodies also. 3. They stung one part of the body; this serpent all parts, and whole man. 4. They to a temporall death, this to an eternall.

Secondly, to imply that sinne is the sting of a fiery serpent. 1. Set on fire with wrath and cruelty, and desire to poison and destroy us,Temptations called fiery darts, why. Revel. 12. 17. 2. Setting on us with fiery darts. For so his temptations are called p. 306(Ephes. 6. 16.) for three reasons. 1. From the manner and custome of souldiers in times past which cast poisoned darts, the poison of which inflamed the wounded bodies, and made the wounds incurable. As now many out of desperate malice poison their weapons and bullets to make sure with their enemy: So doth Satan by all meanes poison his darts to speed the Christians soule. 2. Because as fiery darts they inflame and kindle in the heart all manner of burning lusts and sinnes, one of them being but as a sparke or firebrand to kindle another. 3. Because they leave for most part a cauterized and seared conscience behind them, as if they were burnt with an hot iron, which makes the sinner stung senslesse of his wound. Whence is another miserable difference betweene the stung Israelite, and the stung sinner. The former was alwayes felt with griefe and paine: but this often not felt, and so more desperate.

3Thirdly, the effect of this stinging was death in many:The mortall effect of it. And so the effect of sinne is death in all. The stung Israelite had death in his bosome, and no other could be expected: so the guilty sinner is stung to death. In his nature is every man the sonne of death, and can expect nothing but death every moment. And as the stung person in the wildernesse had no meanes in himselfe nor from others, to avoid either the serpent or death from it, till God appointed them the brazen serpent: So the poore sinner was destitute of all helpe in himselfe and others, till the Lord appointed Jesus Christ the promised seed, to breake the serpents head. There is given no name else, whereby we must be saved, Act. 4. 12.

First note hence,Observations how deceitfull are the pleasures of sinne. It is as a sweet poison: Iob 20. 12. sweet in the mouth, but poison in the bowels. What wise man would drink a draught of poison for the sweet taste of it? Wicked men hold sinne as a sweet morsell: but sower sauce followes it.

p. 307Secondly, what little cause we have to love our sinnes: for that is to love our owne bane. Prov. 8. 35. Hee that sinneth against mee, hurteth his owne soule; and all that hate mee, louelove death. No sinne but the more pleasing, the more poisoning; the more delicate, the more deadly. Sinne never so much disguised, never the lesse deadly.

Thirdly, that sinners are but dead men while they live, 1. Tim. 5. 6. An Israelite stung was but a dead man: So although the reasonable soule in a sinner makes him a man, yet the want of the Spirit of grace makes him a dead man. Death waits upon sinne as the wages on the worke; and hell upon death that comes before repentance.

Fourthly, A foole hee is that makes a mocke of sinne. Who would play with a deadly serpent, or make a jest of his owne death? or drink up the poison of a serpent in merriment? or cast darts & firebrands about him to burne himselfe and others, and say, Am I not in sport? See Prov. 26. 18. and 10. 23. and 14. 9. Oh that wee could discerne our wounds, as sensibly as we are certainly stung! It would make us runne to God, and get Moses to goe to God for us, and pray that these serpents and painfull wounds might be removed. If wee saw death as present and as ghastly in our sins as Israel did in their stinging, we would hasten our repentance, and seeke after meanes of cure.

Sect. II.

The remedy is,The remedy of that disease. First prescribed, Num. 21. 8. Secondly applied, vers. 9. Thirdly in the same verse is the effect: they recovered and lived. So then in the remedy are, I. ordination, 2. application, 3. sanation, or cure.

1. The appointing hath,God appoints the meanes of health to soule and body. First the person appointing, which was God himselfe, who devised it and prescribed it to Moses, for God will save onelyonly in his owne p. 308meanes. So God himselfe so loved the world that hee gave his onelyonly begotten Sonne, &c. Ioh. 3. 16. This way of remedy and cure could bee no devise of man nor Angel. For, 1. The Angels stand still admiring and amazed at it, 1. Pet. 1. 12. 2. Men without a superiour teacher cannot conceive it, 1. Cor. 2. 14. much lesse invent it.

Secondly, the thing appointed, a serpent of brasse, resembling Christ in the matter and the forme.

1. The matter was of brasse,A brazen serpent, not golden: five reasons. not gold, for five reasons. 1. God ties not himselfe to the excellency of meanes, but by weake and unlikely meanes effects his great works: And therefore that which had no power of cure in it selfe must cure and heale, that the worke may be knowen to be his and not the meanes. 2. The lower and baser the meanes are, the better may the Israelites be led through them, and so beyond them. It was not the will of God that they should rest in the brazen serpent, which had no power of cure; but through it bee led by faith vntounto the Messiah, who onelyonly could cure them. 3. Though it was of brasse, yet it was strong: and signified Jesus Christ, how weake soever in mens eyes; yet was hee, first the mighty and strong God, secondly powerfull and able to deliver his people, thirdly most invincible and potent also against all his enemies, he is a wall of brasse, and his strength is as the strength of brasse, Reuel. 1. 15. 4. Being of brasse as it was strong so was it shining and bright: signifying Christ in respect of his divine and eternall generation, truely shining and glorious.Ipsum foreign gloriae Dei. Hee was the brightnesse of his Father, Heb. 1. 3. the very brightnesse of the glory of God; excelling all the Angels in heaven, in their clearest glory and brightnesse, Revel. 1. 16. 5. As that serpent so shined that the Israelites might look upon it, and their eyes not dazled: so this great glory was so vailed by his flesh and humility as we the Israel of God might behold p. 309it, yea approch it, and fetch our salvation and happinesse from it.

2. It resembled Christ in the forme;Serpents forme notes Christ: how. for the forme was of a serpent. First a serpent is of an hatefull and contemptible shape and appearance: so was Christ in his owne habite, Isai. 53. a despised man, a worme rather then a man; men saw no beauty in him, but hid their eyes. Secondly, the serpent was accursed of God: So Christ lay under the curse of sinne for us, Gal. 3. 13. Thirdly, that was but like a serpent; in the forme of a serpent, not a serpent; it had onelyonly the shape not the life, sting, nor poison of a serpent: So Jesus Christ was the similitude of sinfull flesh, but no sinner. No venim or poison of sinne was found in him, neither in his nature nor actions. Rom. 8. 3. hee was in the similitude of sinfull flesh, foreignas that of a serpent, but without all sting or spot of sinne.

The third thing in the appointment is the end or use of the serpent.End and use of it: what to us. It must bee lift up upon a pearch that all Israel might see it. Which plainly noteth both the kind of death which Christ must suffer, as also the proper end and vertue of it: as in these particulars. 1. Both must bee lifted up: So Christs crucifying is called an exaltation from the earth, Ioh. 12. 32. 2. Both must be exalted upon wood; the Pole a type of the Crosse of Christ. 3. Both among the Jews; out of the Church is no salvation. 4. Both to be looked upon; one with the eye of the body, the other with the eye of faith. 5. Both to recover health and life; one of body, the other of soule; one frees from corporall death, the other from spirituall and eternall.

II. The applying of this remedy was nothing but 2the looking upon the brazen serpent: which signified the sinners beholding of Jesus Christ for his cure.Application of the remedy. The meanes of application of the remedy was the eye of the Israelite: So the instrument of applying the remedy by p. 310Jesus Christ, is the eye of faith, which is the eye of the soule. So our Saviour Christ himselfe expoundeth it (Ioh. 3.) As the brasen Serpent was lift up; so shall the son of man, that whosoever beleeveth in him &c. That which Moses calls looking on the type, Christ calls beleeving in himselfe the truth. Which if the Lord had not purposed to expresse, he could as easily have remooved the Serpents, as appointed the making of another; and as easily have healed them by his word, as by this signe: but hereby affords them a double mercy and cure, one of the body by the signe, another of their soules by the thing and truth thereby signifyed.

3III. From this application followes a saving effect. The Israelite by looking lived,The saving effect. and received present ease, with freedome from paine and poyson: So the beleever looking on Christ by the eye of faith, hath an heavenly life restored; present ease from the paine of a guilty and accusing conscience; freedome from the poyson of sinne both the guilt and staine of it.

But herein the truth is advanced above the type. By Christ farre more excellent.1. That brazen Serpent had not power in it selfe to cure; this hath power in it selfe. 2. Whereas they were cured to dye againe; beleevers attaine a sound cure, never to dye more, Ioh. 11. 26. 3. Whereas that did not alwaies reta…e the vertue of curing, our brazen Serpent doth ever retai…e power and vertue for the salvation of beleevers, looking towards him, to the end of the world. 4. Wheras this brasen Serpent, now a remedy against poyson, was after turned to poyson the Israelites in Hezekiahs time; which made him stampe it to powder: our brazen Serpent ever remaineth the soveraigne and healing God; as unchangeable in his goodnesse, as hee is in his most holy and divine nature. 5. That remained a great while, about seaven hundred and threescore yeares, but after was defaced and destroyed: Our brazen Serpent can never bee defaced or destroyed, but abides the Saviour p. 311of sinners to all eternity.

Oh now what a sweet Sermon doth this one type containe of the whole summe and marrow of the Gospell? what a pregnant testimony and vaticinie is it alone of the death and passion of Jesus Christ, as also of the vertue and merit of the same? and consequently what a prop and stay of our faith? what a goade and spurre to drive us to Jesus Christ, in whose name alone wee can bee saved?

Sect. 3.

I. Note What weake,Observation 1. God helps his people by weak, unlikely, and contrary meanes. and contrary meanes the Lord useth, to effect great things for his Church, and in his Church. Was there any sence or reason to be conceived in all this counsell and ordinance of God in healing thus his people? 1. Could a Serpent of brasse, a shape only more heale then hurt them? 2. Could a dead Serpent prevaile against so many living and fiery Serpents? 3. Shall not this shape and image of a Serpent be so much as touched or applyed to the wound; but the sight of it onelyonly a farre off cure a mortall wound really inflicted? How inconceivable is this to humane reason which perhaps would count it foolish and ridiculous? But the Lord (though he might by many other more mighty and likely meanes) will by no other meanes effect their deliverance. He that brought in the Serpents could as easily have remooved them; if not that, yet he might have hindered them from biting them; or hee might powerfully of the same poyson have made a remedy: but he chooseth most unlikely meanes.

Qu. Why doth the Lord thus?And why he doth so.

Answ. For three reasons. 1. Hee will have his people looke for helpe at no hand but his owne, who useth in such meanes to helpe as whence no helpe can be expected but onelyonly divine. Israel now sees that all the world cannot make a dead serpent prevaile against living p. 312serpents, but that God of all the world to whom all creatures obey. 2. Hee will have his people hereby know and acknowledge the power of his word. For it was not the Serpent as it was brasse, nor as it was lifted up, nor as it was beheld, that could heale them, but as unto this signe was added,1.Verbū Iussionis. 2.Verbū Promissionis. the word, first of commandement, secondly of promise. By vertue of which word the infected persons were cured. Psal. 107. 20, he sent out his word and healed them. Gods word alone can make a Serpent heale, and a dead serpent restore to life. 3. Hee will shew the mighty power of his arme, which hath ever by weake things confounded the mighty. See this in examples.

3When God was to save Noah from the deluge, one would have thought it fit to have reared him up a mighty turret of iron or Adamant,Examples. or founded him some invincible building upon some mighty rocke to have resisted the waters: But Noah must build himselfe a weak Arke of boords and a little pitch, and that must floatal the time, and sustane all the waves and billowes without mast, sterne, or Pilot, or any the like meanes to preserve it.

When God was by Ioshua to demolish the mighty walls of Jericho, he bids him not set against it huge engins or warlike Ramms and batteries to batter it seven dayes together, but hee must cast downe the walls with looking on them, and winne the City by walking about it seven dayes; and onelyonly blow upon it with Rammes hornes, but not lift an hand or Weapon against it. Iosh. 6.

When God sends Gideon against an huge army of Midianites to overcome them, a man would have thought he would have furnished them with armour of proofe and munition fit for the warre, but hee puts into their hands trumpets and pitchers and lampes within the pitchers, and bids them not fight but onelyonly make a noyse, p. 313and so they conquer, Iudg. 7. 17.

When God is to foyle that mighty Giant Goliah, a warriour from his youth, who alone (at the sight of him) made all Israel run away, 1 Sam. 17. 24; he chooseth not a man of war and prowess, but a poore shepheard, David, a boy as Saul calls him, ver. 33. and hee not armed with sword and speare as Goliah was, but with a sling and a scrip and five stones; with which when he had overthrowne him, he borrowed his owne sword to cut off his head.

These instances in stead of many may serve to shew Gods ordinary custome and delight to effect the greatest matters by weakest meanes, and to advance his own power in weakenesse.

This doctrine may be fruitfully applyed to our present times,Vsefull to us in these times. in which wee see such tumults raysed against the Church; such insolencies of the enemy, such hopes, yea & triumphs before victory. If God give his Church a check, and his people receive a foyle; oh how the enemy laughs, and boasts, and blasphemes as if all were theirs! But let us rayse our faith and confidence in considering these grounds.

1. God can and doth often worke by unlikely and contrary meanes.Grounds for faith in these troubles of the Churches. When he was to multiply Abrahams seed as the starres of heaven, he begins his promise with that precept; Abraham take thy sonne, thy onelyonly sonne, and slay him in sacrifice. What seemed more diametrally or directly contrary to this promise, yet hindred not but furthered it?

2. Gods word and promise for the present causes of the Church shall be accomplished either with meanes or without them, yea against them. God hath determined, and in his word foretold the fall of Antichrist, and destruction of Babilon: Isa. 60. 12, the kingdome that will not serve the Lord, shalbe destroyed, much more that Kingdome which is most opposite to the Lord, as this is. p. 314More specially 2 Thes. 2. 8, whom the Lord shall consume and abolish: 1. foreign.There is, both a consumption, and an extinction: 2. foreign.The former wee have seene, the second as certainely remains in short time to be done, Rev. 19. 20, 21, The beast and the false Prophet shalbe taken, and their flesh made meat for the fowles of the ayre. There is more strength in this word of God, then in all Antichristian limbes and captaines. All Babylons Physitians shall not heale her, for great is the Lord who will destroy her. If this be the time it shall forward apace; if deferred, not forgotten.

33. The cause in hand is Gods cause, against a Kingdome;Kingdome of Antichrist, how fit for destruction. 1. contrary to Christs whole Kingdome; 2. a Kingdome destinated to destruction by God; 3. a Kingdome against which Christian Princes are called to sanctifie their swords, and to fire her, and to retourne double according to the whores workes; 4. a Kingdome in which every member is an high blasphemer, and ought to dye, no eye pittying them; 5. a Kingdome, an infinite encroacher upon Christian Kings and Kingdomes, and disturber of all their common and publike peace, by claimes to all Crowns, scepters, lawes, subjection: but God is with his cause, and therefore it is strong enough.

4. The cause is not therefore at an end, because foyled; nor farther from victory, because the party seemes weaker, and the meanes incomparable, Iudges 20, Israel had the better cause then Benjamin, and more number of souldiers, and were prudent and expert in warre as it appeares by some stratagems set against the enemie; yet was foyled and broken twice because although God had beene sought, yet not so seriously as was fit. If the Israel of God had sought the Lord so seriously by fasting, prayer, and sound humiliation, the powers of Antichrist could not prevaile. But great are the sinnes of the Church, which must be corrected; and God will be more p. 315earnestly sought to be found in so great mercy. Againe, Salomon observed that the race was not alwaies to the swift, nor the battaile to the strong, nor for their strength. Gedeons armie may be too many for God to give victory by: Meanes are to bee used, not trusted in; and whether they bee likely or unlikely, God will save his Church, either by them or without them. Therefore let the Church looke backe to that of Moses, Exod. 14. 14, The Lord shall fight for you, and yee shall hold your peace.

Sect. IV.

II. Moses having a commandement shuts his owne eye,Observation▪ 1. The eye of faith must shut the eye of reason. and makes a brazen Serpent; though he had no reason for it. And the people having a word of commandement and promise; shut the eye of their reason, and open the eyes of their faith, and by beholding this shape of a Serpent were cured; and found life restored not by a thing having life, but by a dead thing. Learn how the eye of faith must shut up the eye of our reason; and having a word of God, looke confidently upon it, be it never so unreasonable ….Without which 4. things cannot be obtained. There bee foure things which a man sha… never attaine, till the eye of his faith close up the eye of his reason.

1. Hee shall never attaine the true knowledge of divine things. Gods wisdome hath no greater enemy then humane wisdome not sanctified:1. The true knowledge of divine things. No men hardlier nor seldomer converted then worldly wise men; as the Scriptures, which say, not many wise, and experience shewes daily. What wiser men in the world then the Philosophers and Stoicks of Athens? but when Paul came to dispute among them of doctrine of religion, he was called ababler, foreign.Act. 17. 18, what will this babler say? and reasoning among them of the resurrection, hee was derided and mocked, ver. 32. Was not Festus a wise man, and a prudent governour? and yet when Paul preached p. 316to him no other things then Moses and the Prophets had foretold of these sufferings, death, and resurrection, Festus tells him, too much learning had made him mad, Act. 26. 24. Ioh. 9. 6, Christ to cure a blinde man tempered clay and spittle together, and applyed it to his eyes, and bids him goe to Siloe: A remedie likelier to put out a mans eyes then to recover sight. There was no reason in the earth of the remedy, but onelyonly to try whether the blinde man did constantly beleeve. Yet if the blinde man had not wholly resigned himselfe to Christ, and shut up his owne reason; had not he acknowledged Christ able to do what hee would by what hee would; and to bee the same God who at first put all sences into a piece of clay, and now by a piece of clay would recover his sence, he had never seene, but remained blinde still.

So every naturall man, borne as blinde as he in spirituall things, till he wholly submit himselfe, and subdue his reason to the meanes appointed, shall never see any thing to salvation, but abide in naturall blindnesse still. What hope hath he to be taught by the spirit, that must give lawes to the Spirit of God? or what a short metwand is naturall reason to measure divine things by, 1 Cor. 1. 21, & 1 Cor. 2. 14? Why else did these Jewes esteeme the doctrine of the Gospell scandall, but that, reason of flesh would not nor could behold life and glory in such a base life and ignominious death as Christs was: nor could hold him the Messiah who was made a curse upon the Crosse, as if hee had beene crucified through infirmity? and this vaile (as to them) remaineth at this day unremooved. And why was Christ foolishnesse to the Graecian, but that reason would not yeeld, that life should be fetched out of death, or salvation to be sought in curse and malediction.

2. Hee that shuts not the eye of reason can never attaine faith.2. Faith: as in six particulars. There bee sixe things which a man cannot beleeve, so long as he sticks to naturall reason.

p. 317First, he cannot beleeve the word of God, nor depend upon but scorne the ordinances of God in the word preached, and Sacraments administred, which is the visible word. Reason unrenewed cares not for this foolishnesse of preaching, 1. Cor 1. 21. And to a carnall man the threatnings of God are like Lots warning to his kinsmen; he was as one that mocked or jested. A promise to a carnall heart, is as tastelesse as the white of an egge. The wiser men are, the further off they are from beleeving in a crucified God, or conceiving that by the foolishnesse of preaching God will save such as beleeve. Flesh and blood reveileth nothing.

Secondly, hee cannot beleeve the maine promises of God, which cannot bee comprehended but by the eye of faith, and not by that till the eye of reason bee shut up. God hath promised his presence, favour and love with his children: how can reason conceive the truth of this promise, seeing them in hunger, thirst, wants; hearing them reviled, slandered, disgraced; observing them cast out of companies, and societies as refuse and outsweeping; that were their hopes here onelyonly, they were of all men most miserable? Reason will not bee perswaded that God can send us by hell to heaven, yet that is his promise.Matt. 27. 46.Matt 27:46 Humane reason will never pray, My God my God, why hast thou forsaken mee? How could Abraham have beleeved the promise of a sonne by Sarah, had he looked to naturall reason?

Thirdly, he cannot beleeve the maine Articles of faith, that hath not resigned up his reason. Example. Reason will not beleeve an happy resurrection, seeing the body raked up in dust and corruption, but denies this Article. Reason cannot conceive or beleeve an eternall life, because it sees it not given but to dead men. It cannot apprehend how the Sonne of God should become the son of man, or that this Sonne of man was borne of a virgin without man. And so of the rest.

p. 318Fourthly, he cannot beleeve the miracles of Scripture for confirmation of Gods truth and our faith. Naturall reason cannot beleeve that the Sunne ever stood still, as in Gi…eah, much lesse went back ten degrees, as in Hezekiahs time, 2. King. 20. 11. Or that fire should descend which naturally ascendeth, and feed upon water contrary to nature, as at Elias prayer, 1. King. 18. 39. Or that fire should raine downe (as on Sodome) which is proper to water. Or that fire should not burne the three children: Or that water should stand as a wall (as in the Red sea, and in the river Jordan) whose property is to be fluid.

Fiftly, he cannot beleeve the worke of creation, if he will beleeve reason; the universall consent of which is, That of nothing, nothing can bee made; and not any thing (much lesse all things) out of nothing. To reason therefore it will be incredible that there should be light before the Sunne, or fruits before any raine, as in the Creation. Heb. 11. 3. By faith wee know (not by reason) that the worlds were framed by the word of God, so that things which are seene were not made of things which doe appeere.

Sixtly, he cannot beleeve the great work of Redemption. For, naturall reason thinks it unreasonable, that the life of the Church can bee fetched out of the death of Christ. That a man can be justified by the imputed righteousnesse of another, and yet there dwell so many sinnes in him. Reason will not beleeve that one man can recover life by anothers death: no more then one man can live by anothers soule, or be wise by anothers learning, or be cured and brought to health by anothers disease.

3. So long as the eye of reason is open, a man shall never attaine sound obedience unto God.3. Obedience which God will accept. For much of that obedience required at our hands is cleane against corrupt nature: As the whole doctrine of repentance, of mortification, or watchfull and carefull conversation, of p. 319restraining our selves in unlawfull liberties, yea and in lawfull; all crosses reason. Had Abraham ever sacrificed his sonne, had he consulted with reason? Had Paul ever joyned to the disciples to preach that doctrine which hee had persecuted, had hee consulted with flesh and blood, Gal. 1. 16? What other reason can bee given that the word powerfully preached is so generally fruitlesse, but that men think they have reason not to obey it, at least not in all things? They see no reason to bee so precise; nor is there any wisdome to bee so forward. Reason tells them they see few great men so strict, and but a few despised men are so earnest.

4. Hee shall never attaine heaven.4. Heaven and the glory thereof. 1. Cor. 15. 50. Flesh and blood cannot inherit the kingdome of heaven; neither doth corruption inherit incorruption. By flesh and blood is meant the vitiate and corrupt estate of man; or flesh and blood severed from the spirit and grace of God; or the man unregenerate having onelyonly flesh and blood. So Matt. 16. 17. Blessed art thou Simon Ionas, for flesh and blood hath not reveiled it unto thee, but my Father. So as here is not required an abolition of flesh and blood in the being and substance of it, but an addition of new qualities. As in Christs transfiguration was not an extinction of his body, but an accesse of incredible glory; without which change none can get to heaven. Ioh. 3. 3. Except a man be borne againe, he cannot see the kingdome of God. The Apostle adds the reason, 1. Cor. 15. …0. Gods kingdome is incorruptible; flesh and blood in it selfe is corrupted, and so not capable of that kingdome. Therefore to come to heaven thou must bee changed in thy will, reason, wisedome and all.

Sect. V.

To apply this:Vse. 1. Beleeve the word absolutely.

I. Labour to bring the eye of faith to the word: else p. 320shall we be ready to reject holy doctrine (as absurd and impossible) as Nichodemus did the doctrine of regeneration. Why else doe most men live no other then a naturall life, in the midst of so many supernaturall and divine meanes, but that their reason resists the Spirits perswasions? Why are many wholesome doctrines daily distasted and quarelled against by our witty men; but that they think they have better reason to do as they do, then any that we can bring out of Gods booke? Why else doe so many fall back to Popery and idolatry, but because they cast off the teaching of the Spirit, and give themselves to another teacher agreeing with naturall corruption and reason? If a man were to bee led onelyonly by reason, and it were lawfull to cast off religion, I would choose to bee a Papist, by which doctrine it is lawfull to be every thing but a sound Christian. Therefore though some Apostats are gone from us, wee need not care how many such turne Papists; for such were and are their gracelesse and lawlesse courses, that it were pity they should bee of any other religion then that which yeelds men so much liberty.

II. Pray for that eyesalve wherewith to anoint our eyes that wee may see,Vse. 2. Pray for eyesalve: and what it is. Revel. 3. 18. This eyesalve is nothing but the spirit of illumination, working sound and saving knowledge in the mind, by which their naturall darknesse is enlightned, as eyesalve sharpens and cleares the dim sight. This is proper to the regenerate, that they have received the anointing, Vse. 3. Captivate thy owne reason & wisdome.which teacheth them all things, that is, al needfull things.

III. See what need we have to captivate our owne wisedome and reason, being one of the highest turrets and holds in us exalted against God, foreign.2. Cor. 10. 5. If this be not brought into subjection unto God, we can never become his servants. The Apostle in the same verse sheweth what must be cast downe and captivated; his words are, Casting downe reasonings, and bringing into captivity p. 321every thought to the obedience of Christ. These reasonings and cogitations (the froth of humane reason) must bee resisted, yea removed. Thou must become a foole, to be wise. As a full vessell cannot hold any more, and no wise man will offer to powre any thing into it, if hee would not spill it: So an heart filled with carnall wisedome, is an uncapable vessell for the Lord to powre his wisedome into. He fils the empty vessell, and teacheth the humble.

Obey without reasoning or disputing, though the commandement bee never so difficult, or seeme unreasonable. Abraham left his owne countrey, and went hee knew not whither at Gods commandment. One would have thought that this had been folly in him, but that the Scripture acquits him, and saith, hee did it by faith, Heb. 11. 8. And in a more difficult commandement hee rose early to slay his sonne, not reasoning the case with himselfe, nor with Sarah, nor his sonne, nor his servants. The disciples when Christ bade them leave all and follow him, did so presently.

Here let us consider:Motives. 1. How reasoning with flesh resists the commandement. 2. King. 5. 12. Naaman being commanded to wash seven times in Iordan, growes angry, and falls into comparison of the waters of Israel and Damascus; Are not Arbana & Pharphar, better then al the waters in Israel, &c. But had not his servants been wiser then hee to perswade him to so small a thing, his reason had returned him without his errand. The yong man that came so hastily to Christ hearing a commandement, goe sell all, and give to the poore; went and consulted with himselfe, but Christ heares no more of him. 2. To follow reason is to follow a crooked rule. But admit it were straight, yet is it defective and too short for mysteries above reason. And if it were straight, and large enough, yet it is a party, and so unfit to be a Judge in cases betweene God and man. And therefore there is no p. 322fit Judge in divine things but the word which stands equally affected betweene God and man.Ridiculous instance of Popish obedience to S…periou…s. 3. Wee reade much of the blinde obedience of Papists in their works to their rules and Superiours, of things scarce credible, but that themselves have published them in writing. One Masseus a Franciscan tumbled himselfe in the dust and crawled like a childe, because St. Francis said they could not bee converted unlesse they were as little children. Another of our Countrey called Throkmorton, even in the Article of death, was so dutifull to his Superiour, as he would not die without his leave asked: as Everard a Papist writeth in his commendation. Another called Barcen (as Diego a great Jesuit relates) was so humble and dutifull, that when the Devill appeared unto him; hee ranne to meet him, and prayed him to sit downe in his chaire, because hee was more worthy then himselfe. The Jesuits are so formed to obedience by Ignatius his rules, that whatsoever service they are set upon by their Superiour (suppose it never so mischievous) they must fly upon it without question asked. So as if one of them were talking with an Angel, if his Superiour call him, he must instantly come away. Yea if the blessed Virgin vouchsafe her presence to one of the brethren, if his Superiour call him, hee must presently break away from her and obey him: as he writes to the brethren of Lusitania, and a thousand such. To what end name I these follies, but by Popish and wicked superstition to condemne our heavinesse in Gods Commandements? They must shut their eyes of reason and discretion to obey their Superiours: Wee must dispute all in our obedience, which ought to bee absolute. Their wicked commandements must not bee laid in any sca…es to bee weighed: Wee will weigh all Gods Commandements in our owne false ballances, and so they become too light, and unworthy of obedience.

4. There is not the most hereticall doctrine or opinion p. 323that ever was, that found not Patronage and protection in the corrupt reason of man.Mans reason, the mother of he…esies. Not to speak of damnable Arrians, or Nestorians, or mad Manichees; come to the heresie that now reignes, and see the truth hereof in it.

Quest. Why hath the leaven of Popery spread and sowred the whole lumpe of the Christian world,Instance in the Papists. and enlarged and fixed it selfe in all Countries for so many hundreth yeares; that even in Countries above a hundreth yeares reformed it gets ground; and neither severe Lawes can master it, nor time cast it out?

Answ. Surely because it is a devise of humane reason, upholding humane reason, and upheld by corrupt reason which first set it up. See it in parts, and in whole.

First for the parts.Proved in parts 1. Seemes it not good reason to choose, defend, and stick unto our forefathers religion? for so the old Idolaters thought: Ier. 44. 17, they would still sacrifice to the Queene of heaven, because their fathers did so. But Paul would not consult with flesh and blood in matter of religion; nor Abraham with human reason: This their reason also is as absurd in true reason, as if a sonne were bound to put out his eyes because his father was blind; or never to enjoy liberty, because his father was in prison or dyed in a dungeon. 2. The doctrine of merit, and justification by works runnes with nature, as (Luk. 18. 18.) in the young Pharisee, Master what good thing for faine would it finde some goodnes in it selfe to demerit God: Whereas the second Commandement saith, God shewes mercy to thousands in them that love him, and keepe his Commandements. The Lords prayer also teacheth us to pray for daily bread. A likely thing that he can merit life eternall, that cannot merit a crumme of bread. 3. The Intercession of Saints and worshipping Images stands onelyonly on the legs of humane reason against divine wisdome. Carnall men p. 324would see their god, and turne his glory into the similitude of a calfe, or other creature. And is it no reason we should have Mediators? For why should every rude fellow thrust into the Kings presence, and not first make way by some of his Court? But divine wisdome saith, there is but one Mediator, and that we must come to the King by the Prince onelyonly; and it is high treason to come by any other. 4. Carnall reason teacheth that every man is full of doubting, and therefore no man can certainely beleeve the remission of sins, or be assured of his owne salvation. But divine reason teacheth us that this doubting destroyes not faith, but exerciseth it; and in our Creed we beleeve remission of sinnes, and eternall life; which is more then to beleeve in generall as devils doe.

Secondly,And in the whole. for the whole doctrine and religion of Popery how plausible is it to the naturall man? For, 1. What easier faith then to beleeve as the Church doth, no matter what; without any knowledge or faith of their owne? How at one blow cut they off all paynes in getting assurance, holding or increasing of faith? 2. What an easie principle is it, that to be ignorant is to be devout; and that it is vaine labour which is spent in the Scriptures; as Hosius saith; and that they are the bookes of Hereticks, and they hereticks that read them. What need we be at any paines to read, study, and meditate in the booke of God night and day, as the Saints have done? How was the holy Ghost deceived, yea and holy men who have studied in Gods Law night and day? 3. How pleasing is it to nature, to deny it to bee so corrupt as it is; to say, it is but halfe dead, and being a little helped can keepe the Law, and come out of Gods debt? whereas Eph. 2. 1. & 5, what can a dead man doe but rot? 4. How pleaseth it nature to offer release from sinne, from hell, from purgatory for money? Who would not whore, sweare, prophane the Sabbath, resist Magistracy, riot &c. p. 325if for a little money he may have licence? What hypocrite would not give thousands of rammes, yea the first borne of his body for the sinne of his soule, Mic. 6. 7? 5. Whereas the word laies a continuall care of keeping the heart and thoughts, how doth that doctrine please nature, that unlooseth it from this care, that requires no paine to keepe the heart, or to keepe out the first motions of sinne: which, they say, is no sinne? Which makes many sinnes veniall in their nature, put away with a light sigh, a knock on the brest, or an Ave Mary: that a man may lye in sport, or officiously by equivocation, that to steale a small thing is but a veniall sinne? Salomon saith, a foole makes a mock of sinne. To conclude, that must be a naturall and sensuall religion, which any thing but Gods word sets up, and holds up, but this is neither set up, nor held up by it, for where Gods word comes, downe goes Popery. It could never abide the breath of Gods mouth which blasts and destroyes it.

5. Where doctrine is truely taught and beleeved, 5naturall reason rayseth strong ramparts against the practise of it.Natural reason an enemie to the power of godlinesse. For else why doe many Protestants walke after the lusts of their hearts, as the Gentiles, Eph. 2. 3, but because they captivate the Commandement to their owne reason, and limit and confine the wisdome of God within the bounds of their owne carnall wisdome? 1. Our Gentry have reason to say,Instances. 1. that the word in generall is the rule of good life, but bring this rule close home unto them to reforme their fashions, to leave their strange apparrell and painting; their vaine discourses, their idle complements, their gaming, their service of pleasure, and unfruitfull spending of their time: Oh now they have reason to scorne and chafe against the rule and him that holds it before them. What reason he should be so strict, lesse reason they should be as strict as he? They know how to put on their clothes, how to behave themselves every where; and are wiser then to follow p. 326such rules as would make them as despised as himselfe is. Alas that the wisdome of God shall be a rule onelyonly for our judgements; but reason must guide our practise! 2. Ordinary hearers thinke they have reason to professe religion so farre as they may thrive by it, and prosper in the world; whose godlinesse is gaine: To trust God so farre as they see him in some sort, else not: To favour religion and religious persons when times do; else not. To avoid pernicious and dangerous sinnes which law revengeth, as murder, adultery, theft; but not covetousnesse, not usury, not swearing, not uncleane lusts. Herod will not part with his Herodias. Ahab hath no reason to respect Micah when he prophecies evill to him. 3. Trades men, oppresse, cosen, lye, deceive, &c, because they have reason to make the best of their owne. What reason but they may serve a Customer upon the Sabbath, so they come to Church? They have reason to slip all opportunities of grace all the weeke, because they must walke diligently in their callings the sixe dayes. Thus reason steps in, and thrusts aside the practise of that which men in judgement hold not for good and necessary; and like Evah still longing after forbidden fruit.

Thus of the second observation.

Sect. VI.

III. Seeing all of us in this wildernesse are stung with the old Serpent,Observation. 3. What is to bee done, to bee cured spiritually. what are we to doe to be cured? Answ. we are to doe five things.

11. We must feele our selves stung with our sinnes, and confesse our selves stung;Wee must see our selves stung and wounded. for so must the Israelite before he could be cured. We must feele the poyson and paine of sinne; and First, that this poyson hath not seated it selfe in one place,As with deadly poyson: in 4. thi…gs. but hath crept and diffused it selfe through all our parts. For therefore it is called p. 327venenum, quod per venas eat. And as the vaynes and blood runne through every part of the body, so sinne through every part of the man. Secondly, as poyson never rests till it come to the heart, and there strikes and corrupts the fountaine of life: So our sinne hath mortally wounded our very hearts, and strikes at the life of grace in the soule. Thirdly, as poyson inflames the party with an incredible thirst, having overcome naturall moysture, and eaten up the spirits: so sinne in the soule workes an utter defect, and dryes up all waters of grace, and makes the sinner insatiable in drinking up iniquity like water. Fourthly, as poyson not prevented brings speedy and certaine death, but not without extreame paine and intolerable torture: so the poyson of sinne unconquered brings certaine and eternall death, attended with horrour of conscience, desperate feares, and torments most exquisite. Thus must we labour to feele the sting of our sin in all parts far more mortall then the most venemous stings of most direfull Serpents.

2. When this people felt themselves stung so deadly, 2they come to Moses for counsell:Come for coū sell, to spirituall physitians. so must thou depend upon the Minister for direction as they upon Moses. Never was man sensible of this sting, but he would runne to the Ministers. Act. 2. 37, when they were pricked in their hearts, they said to Peter and the rest, Men and brethren, what shall we doe? Act. 16. 30, the poore Jaylor being stung and sensible of his paine came trembling and humbling himselfe to Paul and Silas prisoners, saying, Sirs, what must I doe to bee saved? A conscience truely wounded will seeke to God, to his word and Ministers; for it knowes that God woundeth and healeth. The feet of him that brings good tidings are beautifull to an humbled heart, even as an experienced Physitian to a sicke party, who else were sure to be lost, for want of meanes. What marveile if a soule truely sensible of his sting and paine can runne to Gods Ministers; when a p. 328counterfeit humiliation can make as hard hearted a King as Pharaoh runne to Moses and Aaron, and beg prayers of them?

A marveilous thing then that of so many thousands stung so deadly, so few are sensible; that so few trouble Moses or the Ministers with questions concerning their estates. Some stung and guilty consciences not supported by faith, in touch of sinne and sence of paine (like a Doe shot with an arrow) runne every way but the right for ease. Some with Asa send to the Physitian to purge away melancholy. Some with Saul send for musick, esteeming soules sicknesse but a sottish lumpishnesse. Some runne into the house of laughter and wicked playhouses to see and heare the Lords Sampsons and worthies derided, not without haynous blasphemy. Others fall a building with Cain, or set upon other imployments, perhaps it is but an idle fancy. Some runne perhaps to the Witch of Endor, in the meane time send away Paul, as Felix, or runne against Moses and his Ministers. But comfort can they have none but from God and his word: had not thy word (saith David) beene my comfort, I had perished in my trouble. All the Physitians in the world, all the Musitians and Magicians, put together, nor any other meanes could helpe a stunge Israelite; he must come to Moses when hee had done all hee could. All other bycomforts are worme eaten, and as cold water to cure a dropsie, or as a cold draught to cure a poyson. Some few there are that come unto us, who, we are sure, had never sought to us more then others, had they had so little sence of their sting as other have: as the Israelites had never come at Moses, had they not beene slung. Let them be comforted in that they have gone the right way to fetch their comforts, which is from God and his word, and not from carnall men or councels. The Lord in mercy hath brought them light out of darkenesse: for pittie had it beene they had wanted the sting of affliction, p. 329that hath driven them to God, and to his word, and servants.

3. Comming to Moses, wherein do they imploy 3them?Confesse special sinnes. what questions move they to him? Numb. 21. 7. Oh their sinne troubles them, which they confesse in generall, we have sinned; and in particular, wee have spoken against the Lord and against thee; and then pray him to helpe them in removing the Serpents: So thou being stung, when thou comest to Gods Ministers wilt be conversant in fruitfull and edifiable questions; thou must be free in confession of such sinnes as are the likely cause of thy trouble; and intent and busie how to be rid of the Serpents, and the sting and poyson of thy sinnes. Thou will be carefull to know how to get ease of heart, and quietnesse of conscience from the paine and sting of sinne. So the converts Act. 2: and so the Jaylor, What shall I do to be saved?

The fault of many is when they have meanes of counsell and cōfort present with them, to waste their time in trifling and curious questions, and impertinent to the cure of the sting of the Serpent. Questions which are like Crafishes in which is more picking then meat. Questions meerely idle, the resolution of which helps them no whit to ease, or to heaven. An humbled heart will not so lose his time, nor dwell in toyes and unnecessaries to thrust out things more profitable. A wise heart will not for a shadow forgoe the substance; but will be much in that question of the young man, M^r. what may I doe to inherit eternall life? what may I doe to be saved? what may I doe to be rid of this Serpent, and of that; of this sinne and of that? How may I doe to get mastery of my corruptions? In going to Gods Ministers let thy errand bee the same with the Israelites in their going to Moses; how to be rid of the Serpents.

4. Moses directs them to the brazen Serpent erected 4for their cure; for Moses himselfe cannot helpe them.Go wholly out of thy selfe, and all creatures. p. 330Moses law cannot cure them; that rather sharpens the sting, and thrusts it deeper into the flesh and spirit. He directs them to no merits or works of their owne to cure them; for their merits brought in those poysoned stings among them; but he sends them quite out of themselves to Gods ordinance, which was the brasen Serpent. Thou art never in the way of cure, till thou art sent out of thy selfe; out of the Law and works of it, which now cannot justifie; till thou commest to the Evangelicall brazen Serpent, there is no hope of cure. As the Israelite could never be cured till hee acknowledged the brazen Serpent the onelyonly meanes: so no more canst thou till thou acknowledge JESUS CHRIST the onelyonly healing God; and that there is no other name in heaven or earth to be saved by, but the name JESUS. OnelyOnly Christ, I. Lambert.onelyonly Christ, said that Martyr: for he onelyonly can give a perfect righteousnesse: he onelyonly can cover our imperfection: hee onelyonly being no sinner, could conquer sinne: he onelyonly by dying could conquer death: he onelyonly by entring into the grave could sweeten it: he onelyonly by sustaining the sorrowes of hell could shut hell for all beleevers. Had Moses sent the Israelites any whither but to the brazen Serpent, he had deluded them, and they had lost all their labour.

Who now is so void of judgement that cannot discerne whether our religion or the Roman be the ancient and true religion of Moses and the people of God: If a man stung with the serpent come to us for counsell and cure as they to Moses; we send him (as Moses) out of himselfe to Christ onelyonly, the true brazen Serpent. Our doctrine leads him out of himselfe, out of his owne merits, out of externall works and ceremonies unto Christ who is our peace, and left his peace unto beleevers; and by this meanes through Gods blessing the patient attaines true tranquillity of mind, and inward peace of conscience: and rejoyceth with an unspeakable and glorious p. 331joy for his recovery, as the Israelites did in theirs. But let a man stung in conscience goe to a Roman teacher, hee leads him any way but the right, any whither so not to Christ. In stead of Gods certaine direction in the words of the Prophets and Apostles, which testifie of Christ the onelyonly brazen serpent; they send him to unsound and uncertaine speculations, fables, traditions, equall (say they) to Scripture; and some of them say, farre better. In stead of Christs satisfaction and merit, they send him home to his owne merits and satisfactions; by which (say they) he may apply the satisfaction and merit of Christ. But in case he be so bad as he have no merits of his owne, the Church hath a Treasury of other mens merits to dispense by taile, so he will come to the price. So he may buy oyle enough to fill his lampe out of the Popes Exchequer or Burse, filled to the top with workes of supererogation. But if he make some scruple of this; least the wise virgins have not enough for themselves and others; then they may have the sacrifice of the Masse not to faile, but never apply that one and only sacrifice upon the Crosse it selfe. Now whether of us agree with Moses?

5. As the Israelite must looke up to the Serpent lifted 5up; so must thou looke up and behold Christ lifted up.Looke onelyonly unto Christ. Two waies. 1. Ratione Ligni. 2. Ratione Regm gratiae gloriae. This must thou doe two waies. First on the wood of the Crosse; secondly on the throne of the Kingdome both of grace and glory. Behold Christ lifted up not in his abasement onelyonly, but in his advancement. First, in the Kingdome of grace, as hee is lifted up in the word and Sacraments. In which Christ is mightily declared the Son of God, and preached the Saviour of the world: Gal. 3. 1, among whom Christ was crucified. Secondly in his kingdome of glory raysed from the dead, ascended into heaven, and exalted at the right hand of God above all principalities and powers; Phil. 2. 9, God hath given him a name which is above every name. Now the looking on p. 332Christ thus lifted up, is the act of faith, not a bare intuition, sight, or vision, as to beleeve that Christ was thus exalted on the Crosse, and in his Kingdom; but it is apprehensive and applicatory, and to beleeve in CHRIST crucified and glorified. This looking hath three things in it. 1. To beleeve that hee was the Sonne of God and sonne of man; our Immanuel. 2. That he being so, was lift up for the salvation of beleevers. 3. That my selfe assuredly trust and depend on him alone, as the onelyonly author, meritour, and bestower of salvation. This is Evangelicall looking on the Serpent.

Now because this looking is the principall thing in the cure, we will consider, 1. How this looking cures us. 2. How wee know wee are cured by our looking. 3. Motives to stirre us up still to looke on our Serpent.

Sect: VII.

I. When the Israelite comes to Moses and asketh,How this looking cures us. Oh what shall I doe to be saved from death, being so deadly stung? A full answer to this question was, goe looke upon the brazen Serpent, thou shalt be whole. So if an humble soule (suppose the Jaylor) shall come to the Minister as Paul or Silas; By faith.Sirs what may I doe to be saved? the direct answer to this question is, Beleeve in the Lord Iesus Christ, Act. 16. 31.Acts 16:31and thou shalt be saved: and, yee are saved by faith: and, Thy faith hath made thee whole.

Quest. But how doth faith save us?And how by faith.

Answ. Not as it is an excellent grace, nor as any work of ours. We are not saved and cured for beleeving, but by beleeving. 1. Because faith is the condition of the Covenant, and of our cure; as looking was the condition of the cure of the Israelite. For it was not the having of a Brazen Serpent, nor the lifting it up could cure; but the Israelites looking upō it: so it is not the hearing of Christ, nor the lifting of him up in the Ministery, nor knowledge p. 333of his merits can save, unlesse they be received by faith. A potion never so vertuous, is fruitlesse if not taken. As meat uneaten; so is Christ not digested and applied by faith.

2. Faith cannot cure, considered simply in it selfe as a quality, or vertue, or gift, or habit; but considered relatively with his object, which is Jesus Christ, the Lord our righteousnesse; for faith is the eye of the soule. But as it was not the eye of the Israelite, but the eye set upon the brazen serpent that cured him: so here, faith upon his object cureth, because onelyonly faith draweth vertue from Christ, as in the Syrophoenician who touched Christ and was cured; but not by touching, but by beleeving. More plainely in this comparison. As a jewel included in a ring enricheth a man or healeth him; it is not the ring doth it but the jewell, and yet none have the jewell without the ring: So Jesus Christ is the onelyonly jewell and antidote aginst the deadly poison of sinne. This jewell is included in the ring of faith. Now it is apparently Christ the jewell that justifieth, enricheth, cureth; but wee cannot have him without the ring of faith which includeth him. So as faith saveth and justifieth us onelyonly as a meanes, suppose the hand of the soule to convey Christ to us for justification, which no other grace can doe. So not faith, but Christ applied by faith, that saveth and cureth us.

3. As no Israelite could bee cured but by his owne sight of the Serpent; and no man could bee cured by another mans looking or seeing it: So must every just man live by his owne faith, Hab. 2. 4. No man can be saved by anothers faith, or the faith of the Church, but by his owne speciall faith, beleeving in particular upon assured grounds the remission of his owne sinnes.

II. By what marks may I know that I have looked 2on this brazen serpent for cure.

Answ. By foure marks.Marks of one cured by looking to Christ.

p. 3341. If thine eye have beene rightly affected; which will appeare in foure particulars.Foure qualities of the eye that looks to him. First, if it be a discerning eye cleared to see in Jesus Christ two things; the first his power, the second his will to cure. That hee is able to helpe, being the mighty God; and that hee is willing to cure, being a compassionate Saviour, who himselfe was stung to death that he might have compassion on them that are stung, Heb. 2. 18. Secondly, if it bee a mournefull eye. Hee that had seene the Israelites running about the brazen serpent, should have seene many a teare falling, and heard many a deepe groane, and pitifull complaints of their deadly paine and poison. Hast thou come to Jesus Christ with sorow in thy heart, with teares in thy eyes, with lamentable groanes and complaints of thy misery by sinne? this is to looke upon him for cure. Zach. 12. 10. the members of the Church shall behold him and mourne, as a man for his onelyonly sonne. Such lookers on him, he looketh upon and easeth, Matt. 11. 28. Come unto mee all that are weary and heavy laden, and I will ease you. Thirdly, if it bee a wishing and craving eye; for there is affection as well as vision in the eye. As the lame man that lay in Solomons porch (Act. 3. 5.) wistly looked on Peter and Iohn, expecting to receive something from them: so no doubt did the Israelites on the Serpent. And so must thou hold on waiting and expecting sound cure from Christ, & take no deniall till thou bee fully cured; for so did the Canaanitish woman prevaile. Fourthly, if it be a faithfull stedfast eye; a beleeving eye carries cure from Christ. Christ was wont to aske some of his patients that came for cure, if they did beleeve he could helpe: and in the cure, According to thy faith bee it unto thee: and after the cure; goe thy way, thy faith hath made thee whole: and much more works hee the cure of soules by meanes of the parties faith, and not without it.

2. If the sting were gone, and the poison of the serpent p. 335abated, this was an infallible signe that the Israelite was cured. Consider if the power and rage of sinne be removed, the guilt of it gone by justification; if the poyson and staine of it bee abated and daily abolished, now art thou in the way of cure. But if the poison remaine, that sinne lives in thee, prevailes and raignes in thee, and commands thee as formerly; thou hast not yet looked on the serpent for cure. Justification and sanctification are inseparable.

3. A ceasing of paine, and ease and comfort restored; which when the Israelite felt, it was a signe he was cured: So if after sense of paine and griefe of spirit, thou hast received sound peace of conscience, joy of the holy Ghost, and comfort of a good estate in Christ, that thou art able upon good grounds to challenge thy righteousnesse in Christ, and maintaine thy selfe stedfastly assured and cheared in Gods merciemercy, and the goodnesse of an excusing conscience; thou hast now looked upon Christ and Christ upon thee for perfect cure.

4. When the sting with the paine was gone, the Israelite could goe as strongly and chearefully about his businesse as ever before; he had new life, new strength, new motions, by which he might be sure he had looked upon the serpent: So if thou canst find so happy a change in thy soule, as new life, new motions, new actions, new affections, and in a word, the whole renewed nature; all these are the fruits and effects of thy faith, and faithfull beholding of Christ, and of his looking upon thee. Of this new obedience and renewed strength of a Christian having lately spoken, I passe it over more briefly.

III. Motives to stirre us up to this looking upon our Serpent,Motives to look up to our Serpent. are:

1. Nothing else can cure us but Christ. The Israelits had gold, silver, Manna from heaven, water out of the Rock, yea the Arke, the Oracle; but none of all these p. 336can helpe them, onelyonly the Serpent must cure them; no sight else can cure. Thou mayest see gold, silver, lands, friends, playes, pleasures, nay couldst thou see heaven it selfe without Christ, there were no helpe or cure in it. In respect of this sight the Apostle counted all things losse and dung; and desired to see and know nothing but Jesus Christ and him crucified, and lifted on the wood.

2. No not Christ himselfe can cure without this looking and faithfull beholding him: as the brazen serpent not looked on, healed not. The want of the eye or sight disabled the Israelites from cure though the serpent were by them: so the want of faith disableth God after a sort, and Christ himselfe from doing a man any good. Mark. 6. Christ could doe no great cure in Capernaum because of their unbeliefe. Neither can any ordinance of God doe him good that wants faith: no more then this serpent ordained by God, could doe a blind Israelite good. If wee should send a man to the word, it must be a word of faith must doe him good; that is, not onelyonly because it is a begetter of faith; but because it must be mingled with faith, else it proves unprofitable, Heb. 4. 2. If to the Sacraments;Rom. 4. 11.Rom 4:11 if hee bring not faith, they are not to him the seales of faith, but as seales set to blanks. If to prayer; it must be a prayer of faith that, is availeable, Iam. 5, 15. If to good works, and good life; it must be a life of faith, led by faith; for the just must live by his faith. If to the Church of God; hee must bee of the houshold of faith, Gal. 6. 10.Gal 6:10else he shall be but as Iudas among the Disciples. Faith must be every where diffused, to walk by faith, live by faith, and die in faith, as the Saints in former ages have done for our imitation.

3. We must hold on this expectation on our Serpent, as the Israelites did till they were perfectly cured. And because we can never bee perfectly cured in this life, but onelyonly in part; wee must still looke up to Jesus the Author and finisher of our faith, Heb. 12. 2.Heb 12:2till we be fully and perfectly p. 337healed. Hence it is, that the Lord will never have this Brazen Serpent taken downe as the other was after a short time, but hath appointed the Ministery to lift him up, and hold him perpetually before our eyes so long as wee are here below, and enjoyned us the constant use of it all the while wee are in this wildernesse, which were needlesse if we had once attained our perfect cure. This is a strong motive to hold our eyes fast fixed upon Jesus Christ, till we come to enjoy him as he is; when all Ministery shall cease, and the Lamb shall be all in all.

Sect. VIII.

From this so excellent a figure ariseth a bright Sunne of light and comfort for all the faithfull.Vse of comfort, in 5. particulars.

1. The Israelite that could looke to the serpent, if his eye were never so tender, weake, or dimme, yet was cured. Thou that art the weakest beleever, bee comforted, thy weake faith shall save thee, thy smoking flaxe shall not be quenched, but cleared to farther brightnesse. Thy weake hand shall bee able to receive and hold the gift of righteousnesse and eternall life. It is not the greatnesse of thy faith that saves thee, but the truth of it. Yet with this caution. If it be true it will strive to encrease. And, if there bee so much comfort in weake faith, how much is there in strong?

2. The Israelite stung never so often; if so often hee did looke on the serpent, so often hee was cured. Oh singular comfort! Thou that renewest thy sinnes every day, and every day goest over the same frailties, renew also thy faith daily, and thy repentance, and thou art safe. That brazen serpent lost his vertue of healing, but our Brazen Serpent never loseth his. If thou sinnest seventy times seven times, and so many times returnest by faith in Christ, and say, It repents mee: by this looking upon the brazen serpent all those wounds shall be cured. Yet p. 338with this caution. That as he had been a madd Israelite, who, because there was a serpent set up to cure him, would therefore runne of purpose among serpents to be stung by them: So is hee no lesse wit…esse a Christian, who therefore willingly makes his sinne abound, because grace hath abounded. A madd man he is that will therefore breake his head, or wound his members, because he hath a soveraigne plaister by him.

3. The Israelites stung never so deadly, never so desperately, never so long wounded, yet looking on the serpent were cured. If thy sinnes bee as redd as scarlet, and never so great: if in thy sense some one of them deserve a thousand hells, and the guilt of it or them rings continually in the eares of thy conscience, frighted with feares of hell and death; if thy sinnes bee festered and of long continuance: Now come to the Brazen Serpent. Never was any Israelite that could looke on the serpent, sent away uncured: But there is ten thousand times more vertue in Jesus Christ, then in ten millions of brazen serpents; onelyonly looke on this Serpent by the eye of faith, turne from all thy sinnes, and be saved.

4. The Israelites looking on the serpent brought present cure and ease, and they went away rejoycing. If thou beleevest in Jesus Christ, thou art perfectly cured. As Christ was wont to say to his patients, so I say to thee, Goe in peace, Thy faith hath made thee whole. OnelyOnly this grace can quiet the heart distressed, and can keepe it from sinking as once it did Peter, Mat. 14. 29. In this is the beginning and accomplishment of thy happinesse. The converted Gaoler went away rejoycing that he & his house beleeved, Act. 16. 34. Now if one sight of faith in this our absence from Christ bee so joyfull a thing: what shall the …ight of fruition doe in his presence?

5. The Israelites having once the brazen serpent, cared not for the fiery serpents. They might sting them now, but not much hurt them; they might now poison p. 339them, but not kill them: So the beleever looking to the true Brazen Serpent, may triumph over the old Serpent, and all the serpentine seed: and say as the Apostle teacheth, 1. Cor. 15. 55. Oh sinne where is thy sting? oh hell where is thy victory? Nay, Thanks bee to God, who hath given us victory by our Lord Iesus Christ. Great was the power of the Israelites looking upon that serpent; for when the fiery serpents were present, it made them powerlesse, and not hurtfull. Greater is the power of faith in the Lord Jesus; which though our sinnes in themselves are most venemous and poisonfull stings, and such as wee cannot be rid of them; yet it so blunts them, and makes them so powerlesse, that they kill us not: Nay that they hurt us not: nay more, that they helpe us, and make us better; more humble, more wise, more watchfull. Thus our good God (who out of the most infinite curse of Christ his Sonne on the Crosse brought forth to us the most infinite blessing which fills heaven and earth) doth out of our cursed sinnes bring forth his owne glory, joyned with our greatest good. For which, as for all other his unspeakable mercies unto us, be praise given in all Churches, and from henceforth to all eternities. Amen.

FINIS.

End of the text · Thomas Taylor, Christ Revealed (1635)