Moses and Aaron, Treatise · Chapter 24

Moses and Aaron · Treatise · Chapter 24

p. 275CHAP. 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. The disease of Israel at this time.where are two things.

I. The Disease.

II. The Remedy.

The Disease is set down, 1. In the occasion, ver. 5. 2. In p. 276the kind, by fiery Serpents sent by God to sting them. 3. In the effect, many dyed. In all which Story we must not stick in the letter or bark, but break through to the kernel and truth: The rather, because our Lord Jesus (an interpreter beyond all exception) brings us hereby to himself; and to the consideration both of our disease, and of the remedy, and the application of it, Joh. 3. 14. 15. As Moses lift up the Serpent in the wildernesse: so must the Son of man be lift up; that whosoever believeth in him should not perish, but have eternall life. It will be now both pleasant and profitable to look 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 humour of ingratitude and murmuring against the grace of God miraculously The occasion of it.manifested in the wildernesse. Never had any people upon the face of the earth the like mercies from 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 bread 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 unthankful souls loath 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. He that Which leadeth to Gods Justice.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 we in our first parents regard that upheaped measure of bounty and grace conferred by God in our Creation and innocency? And how justly were we stung to death by the old Serpent for it? The unthankfull person is the greatest robber that is.

p. 2772. See the equity of this Justice on the Israelites: They And the equity of it.not contented to murmur against the Lord, set also upon Moses and Aaron his servants, Why have yee brought us into the wildernesse to die? Now their punishment is answerable to their sin. They transgresse in hot and fiery tongues, and are punished by hot and fiery stings. Venomous words against God and his servants, are revenged by the mouthes of poysoned and venomous 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 with the Scorpions of his Judgements.

3. Beware of being weary of Manna. Never did man complain And teacheth not to be weary of Manna.of plenty of Manna, but was justly stung with want of it. Doe thou complain without cause, and thou shalt have cause to complain. Israel that complains of too much Manna, shall shortly change their note, and cry out of too many Serpents.

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

1. This disease by Serpents lively resembles our disease of soul, which is no other than the fiery sting of the old Serpent, which is the devill, Rev. 12. 9. Our spiritual disease is hence noted to come from that old Serpent at first. Now Satan is aptly compared to a Serpent in five respects:

1. Because he covered himself with a Serpent, when he first The devill so termed, why.stung and deceived mankind.

2. He is more subtle than any Serpent; crafty to insinuate and deceive, 2 Cor. 11. 3. 14.

3. As a Serpent dwels and lies among thornes, bushes, bryars, and feeds upon dust: so the devill reigns in the thickets and bushes of worldly cares and lusts, and feeds upon worldings, exercising his chief power against them.

4. As a Serpent casts out of his mouth venome and poyson: so the devill casts out nothing but virulent words against p. 278God and his Saints, and spewes out after the Church a flood of poyson to drown her. How he blasphemed Job, how he is the accuser of the brethren, how of the head Christ himself, the Scripture declares.

5. 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 rebels and wicked ones, to whose custody and condemnation they shall all be gathered in the last day, Mat. 25. 41. goe yee cursed, &c.

2. Why called fiery Serpents?Why fiery Serpents.

Answ. 1. From their colour. Through abundance of poyson they had a shining and glistering skinne, and they seemed as if they had been made of fire. A resemblance we have in our Snakes, that seem to shine and sparkle against the Sun.

2. From their effect. For with their sting they infused such poyson into the bodies of the Israelites, as stirred up in them an outragious heat and fire. Now these diseases are most painful, and so tormentful, as if a wild-fire were in the bowels, feeding upon the bones, marrow, and members.

3. From their end. 1. 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 seised upon them, which no way they could avoid. 2. That in their punishment they might be admonished, both what a fearful fire of Gods wrath they had kindled by their sin against themselves; as also that they had deserved a more fearful fire in hell to seize upon their whole man everlastingly.

3. Why stinging Serpents?Why stinging Serpents.

Answ. To imply unto us, 1. That sin is the sting of this old Serpent, even a poysoned sting that he hath thrust into all mankind. But with this difference; in that this poyson is far more general, and the wounds infinitely more mischievous than 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, souls and bodies also. 3. They stung one part of p. 279the body; this Serpent all parts, and whole man. 4. They to a temporal death, this to an eternal.

2. To imply, that sin is the sting of a fiery Serpent. 1. Set on fire with wrath and cruelty, and desire to poyson and destroy us, Rev. 12. 17. 2. Setting on us with fiery darts. For Temptations called fiery darts, why.so his temptations are called (Ephes. 6. 16.) for three reasons.

1. From the manner and custome of souldiers in times past, which cast poysoned darts, the poyson of which inflamed the wounded bodies, and made the wounds incurable. As now many out of desperate malice poyson their weapons and bullets to make sure with their enemy: So doth Satan by all meanes poyson his darts to speed the Christians soul.

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 spark 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 between the stung Israelite, and the stung sinner. The former was alwayes felt with grief and pain; but this often not felt, and so more desperate.

3. The effect of this stinging was death in many: And so 3. The mortal effect of it.the effect of sin 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 son of death, and can expect nothing but death every moment. And as the stung person in the wildernesse had no meanes in himself, nor from others, to avoid either the Serpent, or death from it, till God appointed them the brazen Serpent: So the poor sinner was destitute of all help in himself and others, till the Lord appointed Jesus Christ the promised seed, to break the Serpents head: There is given no name else, whereby we must be saved, Act. 4. 12.

First, Note hence how deceitful are the pleasures of sin. It Observations,is as a sweet poyson: Job 20. 12. sweet in the mouth, but poyson in the bowels. What wise man would drink a draught of poyson for the sweet taste of it? Wicked men hold sin as a sweet morsel: but sour sauce follows it.

p. 280Secondly, What little cause we have to love our sinnes: for that is to love our own bane. Prov. 8. 35. He that sinneth against me, hurteth his own soul; and all that hate me, love death. No sin, but the more pleasing, the more poysoning; the more delicate, the more deadly. Sin 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 soul in a sinner makes him a man, yet the want of the Spirit of grace makes him a dead man. Death waits upon sin as the wages on the work; and hell upon death that comes before repentance.

Fourthly, A fool he is that makes a mock of sin. Who would play with a deadly Serpent, or make a jest of his own death? or drink up the poyson of a Serpent in merriment? or cast darts and fire-brands about him to burn himself and others, and say, Am I not in sport? See Prov. 26. 18. and 10. 23. and 14. 9. Oh that we could discern our wounds as sensibly as we are certainly stung! It would make us run to God, and get Moses to goe to God for us, and pray that these Serpemts and painful wounds might be removed. If we saw death as present and as ghastly in our sins as Israel did in their stinging, we would hasten our repentance, and seek after meanes of cure.

Sect. II.

The Remedy is, First prescribed, Numb. 21. 8. Secondly The remedy of that disease.applied, vers. 9. Thirdly, in the same verse is the effect: they recovered and lived. So then in the Remedy are, 1. Ordination. 2. Application. 3. Sanation, or Cure.

I. The appointing hath, First, the person appointing, 1. God appoints the meanes of health to soul and body.which was God himself, who devised it and prescribed it to Moses: for God will save onelyonly in his own meanes. So God himself so loved the world, that he gave his onelyonly begotten Son, &c. Joh. 3. 16. This way of remedy and cure could be p. 281no devise of man nor Angel. For, 1. The Angels stand still admiring and amazed at it, 1 Pet. 1. 12. 2. Men without a superior 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 form.

1. The matter was of Brasse, not Gold, for five reasons.A brazen Serpent, not golden: five reasons

1. God ties not himself to the excellency of meanes, but by weak and unlikely meanes effects his great works: And therefore that which had no power of cure in it self must cure and heal, that the work may be known 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 be led by faith unto the Messiah, who onelyonly could cure them.

3. Though it was of brasse, yet it was strong: and signified Jesus Christ; how weak soever in mens eyes, yet was he, First, the mighty and strong God: Secondly, powerful 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, Rev. 1. 15.

4. Being of brasse, as it was strong, so was it shining and bright: signifying Christ, in respect of his divine and eternal generation, truly shining and glorious. He was the brightnesse Ipsum foreign gloriae Dei.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, Rev. 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 veiled by his flesh and humility, as we the Israel of God might behold it, yea, approach it, and fetch our salvation and happinesse from it.

2. It resembled Christ in the form; for the form was of Serpents form notes Christ: howa Serpent.

1. A Serpent is of an hateful and contemptible shape and appearance: so was Christ in his own habit, Isai. 53. a despised p. 282man, a worm rather than a man; men saw no beauty in him, but hid their eyes.

2. The Serpent was accursed of God: so Christ lay under the curse of sin for us, Gal. 3. 13.

3. That was but like a Serpent; in the form of a Serpent, not a Serpent; it had onelyonly the shape, not the life, sting, nor poyson of a Serpent: So Jesus Christ was the similitude of sinful flesh, but no sinner. No venome or poyson of sin was found in him, neither in his nature nor actions. Rom. 8. 3. he was in the similitude of sinfull flesh, as that of a Serpent, but without all sting or spot of sin.foreign. End and use of it: what to us.

The third thing in the appointment is the end or use of the Serpent. It must be 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 be lifted up: So Christs crucifying is called an exaltation from the earth, Joh. 12. 32.

2. Both must be exalted upon wood; the Pole a type of the Crosse of Christ.

3. Both among the Jewes; 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 soul; one frees from corporal death, the other from spiritual and eternal.

II. The applying of this remedy was nothing but the looking upon the brazen Serpent: which signified the sinners beholding 2. Application of the remedy.of Jesus Christ for his cure. The meanes of application of the remedy was the eye of the Israelite: So the instrument of applying the remedy by Jesus Christ, is the eye of faith, which is the eye of the soul. So our Saviour Christ himself expoundeth it (Joh. 3.) As the brazen Serpent was lift up, so shall the Son of man, that whosoever believeth in him, &c. That which Moses calls looking on the type, Christ calls believing in himself the truth. Which if the Lord had not purposed to expresse, he could as easily have removed the Serpents, p. 283as appointed the making of another; and as easily have healed them by his word, as by this sign: but hereby affords them a double mercy and cure, one of the body, by the sign, another of their soules, by the thing and truth thereby signified.

III. From this application follows a saving effect. The 3. The saving effect.Israelite by looking lived, and received present ease, with freedome from pain and poyson: So the believer looking on Christ by the eye of faith, hath an heavenly life restored; present ease from the pain of a guilty and accusing conscience; freedome from the poyson of sin, both the guilt and stain 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 self to cure; this hath power in it self.

2. Whereas they were cured to dye again; believers attain a sound cure, never to dye more, Joh. 11. 26.

3, Whereas that did not alwayes retain the vertue of curing, our brazen Serpent doth ever retain power and vertue for the salvation of believers, looking towards him, to the end of the world.

4. Whereas this brazen Serpent, now a remedy against poyson, was after turned to poyson the Israelites in Hezekiahs time; which made him stamp it to powder: our brazen Serpent ever remaineth the soveraign and healing God; as unchangeable in his goodnesse, as he is in his most holy and divine nature.

5. That remained a great while, about seven hundred and threescore yeares, but after was defaced and destroyed: Our brazen Serpent can never be defaced or destroyed, but abides the Saviour of sinners to all eternity.

Oh now what a sweet Sermon doth this one type contain of the whole sum and marrow of the Gospel? 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 we can be saved?

p. 284Sect. III.

I. Note. What weak, unlikely, and contrary meanes the Observation 1. God helpes his people by weak, unlikely, and contrary meanes.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 counsel and ordinance of God in healing thus his people?

1. Could a Serpent of brasse, a shape onelyonly more heal than hurt them?

2. Could a dead Serpent prevail against so many living and fiery Serpents?

3. Shall not this shape and image of a Serpent be so much as touched or applied to the wound; but the sight of it onelyonly afar off cure a mortal 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 removed them; if not that, yet he might have hindered them from biting them; or he might powerfully of the same poyson have made a remedy: but he chooseth most unlikely meanes.

Quest. Why doth the Lord thus?

Answ. For three reasons.And why he doth so.

1. He will have his people look for help at no hand but his own, who useth in such meanes to help, as whence no help can be expected but onelyonly divine. Israel now sees, that all the world cannot make a dead Serpent prevail against living Serpents, but that God of all the world, to whom all creatures obey.

2. He 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 heal them, but as unto this sign was added, the word, first of commandement, secondly of promise. By vertue of which word … 1. …. 2. Promissio….the infected persons were cured, Psal. 107. 20. he sent out his word and healed them. Gods word alone can make a Serpent heal, and a dead Serpent restore to life.

p. 2853. He will shew the mighty power of his arme, which hath ever by weak things confounded the mighty. See this in examples.

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

When God was by Joshua 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 he must cast down the walls with looking on them, and win the City by walking about it seven dayes; and onelyonly blow upon it with Rams hornes, but not lift an hand or weapon against it, Josh. 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 proof, and munition fit for the warre, but he puts into their hands trumpets, and pitchers, and lampes within the pitchers, and bids them not fight, but onelyonly make a noyse, and so they conquer, Judg. 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 prowresse, but a poor shepheard, David, a boy, as Saul calls him, ver. 33. and he not armed with sword and spear as Goliah was, but with a sling, and a scrip, and five stones; with which when he had overthrown him, he borrowed his own sword to cut off his head.

These instances instead 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 weaknesse.Useful to us in these times.

This doctrine may be fruitfully applyed to our present p. 286times, in which we see such tumults raised against the Church; such insolencies of the enemy, such hopes, yea, and 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 raise our faith and confidence in considering these grounds.

I God can and doth often work by unlikely and contrary Grounds for faith in these troubles of the Churches.meanes. When he was to multiply Abrahams seed as the starres of heaven, he begins his promise with that precept; Abraham take thy son, thy onelyonly son, and slay him in sacrifice. What seemed more diametrally or directly contrary to this promise, yet hindered 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 Babylon, Isai. 60. 12. the kingdome that will not serve the Lord shall be destroyed, much more that kingdome which is most opposite to the Lord, as this is. More specially, 2 Thes. 2. 8. whom the Lord shall consume and abolish: There is, both a consumption, 1. foreign. 2. foreign.and an extinction: The former we have seen, the second as certainly remaines in short time to be done, Rev. 19. 20. 21. The Beast and the false Prophet shall be taken, and their flesh made meat for the fowls of the air. There is more strength in this word of God, than in all Antichistian limbes and captaines. All Babylons Physitians shall not heal her, for great is the Lord who will destroy her. If this be the time it shall forward apace; if deferred, not forgotten.

3. The cause in hand is Gods cause, against a Kingdome; 1. Contrary to Christs whole Kingdome. 2 A Kingdome 3. Kingdom of Antichrist, how fit for destruction.destinated to destruction by God. 3. A Kingdome against which Christian Princes are called to sanctifie their swords, and to fire her, and to return 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, p. 278Lawes, 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, Judges 20. Israel had the better cause than Benjamin, and more number of souldiers, and were prudent and expert in war, as it appeares by some stratagems set against the enemy; yet was foyled and broken twice, because, although God had been 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 prevail. But great are the sinnes of the Church, which must be corrected; and God will be more earnestly sought to be found in so great mercy. Again, Salomon observed, that the race was not alwayes to the swift, nor the battail to the strong, nor for their strength. Gideons Army may be too many for God to give victory by: Meanes are to be used, not trusted in; and whether they be likely or unlikely, God will save his Church, either by them or without them. Therefore let the Church look back 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 own 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, look confidently upon it, be it never so unreasonable or improbable. Without which four things cannot be obtained.There be four things which a man shall never attain, till the eye of his faith close up the eye of his reason.

p. 2881. He shall never attain the true knowledge of divine 1. The true knowledge of divine things.things. Gods wisdome hath no greater enemy than humane wisdome not sanctified: No men hardlier nor seldomer converted than worldly wise men: as the Scriptures, which say, not many wise, and experience shews daily. What wiser men in the world than the Philosophers and Stoicks of Athens? but when Paul came to dispute among them of doctrine of religion, he was called a babler, Act. 17. 18. What foreign.will this babler fay? and reasoning among them of the resurrection, he was derided and mocked, verse 32. Was not Festus a wise man, and a prudent Governour? and yet when Paul preached to him, no other things than Moses and the Prophets had foretold of those sufferings, death, and resurrection, Festus tells him, too much learning had made him mad, Acts 26. 24. John 9. 6. Christ to cure a blind man tempered clay and spittle together, and applyed it to his eyes, and bids him goe to Siloe: A remedy likelier to put out a mans eyes than to recover sight. There was no reason in the earth of the remedy, but onelyonly to try whether the blind man did constantly believe. Yet if the blind man had not wholly resigned himself to Christ, and shut up his own reason; had not he acknowledged Christ able to doe what he would by what he would; and to be 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 seen, but remained blind still.

So every naturall man, born as blind as he in spiritual things, till he wholly submit himself, and subdue his reason to the meanes appointed, shall never see any thing to salvation, but a bide in natural 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 …et-wand is natural reason to measure divine things by? 1 Cor. 1. 21. and 1 Cor. 2. 14. Why else did these Jews esteem the doctrine of the Gospel scandal, 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 he had been crucified through p. 289infirmity? and this vail (as to them) remaineth at this day unremoved. And why was Christ foolishnesse to the Grecian, but that reason would not yeild, that life should be fetched out of death, or salvation to be sought in curse and malediction.

2. He that shuts not the eye of reason can never attain 2. Faith: as in six particulars.faith. There be six things which a man cannot believe, so long a… he sticks to natural reason.

First, He cannot believe the Word of God, nor depend upon, but scorn 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 carnal man the threatnings of God are like Lots warning to his kinsmen; he was as one that mocked or jested. A promise to a carnal heart, is as tastelesse as the white of an egge. The wiser men are, the further off they are from believing in a crucified God, or conceiving that by the foolishnesse of preaching, God will save such as believe. Flesh and bloud revealeth nothing.

Secondly, He cannot believe the main promises of God, which cannot be comprehended but by the eye of faith, and not by that till the eye of reason be 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 out-sweeping; that were their hopes here onelyonly, they were of all men most miserable? Reason will not be perswaded, that God can send us by hell to heaven, yet that is his promise. Humane reason will never pray, My God, my God, why hast thou forsaken me? How could Abraham have believed the promise of a son by Sarah, had he looked Mat. 27. 46.Matt 27:46to natural reason?

Thirdly, He cannot believe the main Articles of faith, that hath not resigned up his reason. Example. Reason will not believe an happy resurrection, seeing the body raked up in dust and corruption, but denies this Article. Reason cannot conceive or believe an eternal life, because it p. 290sees it not given but to dead men. It cannot apprehend how the Son of God should become the son of man, or that this Son of man was born of a Virgin without man. And so of the rest.

Fourthly, He cannot believe the miracles of Scripture for confirmation of Gods truth and our faith. Natural reason cannot believe that the Sun ever stood still, as in Gibeah, 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 rain down (as on Sodome) which is proper to water. Or that fire should not burn 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 believe the work of creation, if he will believe reason; the universal consent of which is, That of nothing, nothing can be made; and not anything (much lesse all things) out of nothing. To reason therefore it will be incredible, that there should be light before the Sun, or fruits before any rain, as in the Creation. Heb. 11. 3, By faith we know (not by reason) that the worlds were framed by the word of God, so that things which are seen, were not made of things which doe appear.

Sixtly, He cannot believe the great work of Redemption. For natural reason thinks it unreasonable, that the life of the Church can be 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 believe, that one man can recover life by anothers death: no more than one man can live by anothers soul, 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 attain sound obedience unto God. For much of that obedience 3. Obedience which God will accept.required at our hands is clean against corrupt nature: As the whole doctrine of repentance, of mortification, or watchful and careful conversation, of restraining our selves p. 291in unlawful liberties, yea, and in lawful; all crosses reason. Had Abraham ever sacrificed his son, had he consulted with reason? Had Paul ever joyned to the Disciples to preach that doctrine which he had persecuted, had he consulted with flesh and bloud, Gal. 1. 16? What other reason can be 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 be so precise; nor is there any wisdome to be so forward. Reason tells them they see few great men so strict, and but a few despised men are so earnest.

4. He shall never attain heaven. 1 Cor. 15. 50. Flesh and 4. Heaven and the glory thereof.bloud cannot inherit the kingdome of heaven; neither doth corruption inherit incorruption. By flesh and bloud is meant the vitiate and corrupt estate of man; or flesh and bloud severed from the spirit and grace of God; or the man unregenerate, having onelyonly flesh and bloud. So Mat. 16. 17. Blessed art thou Simon Jonas, for flesh and bloud hath not revealed it unto thee, but my Father. So as here is not required an abolition of flesh and bloud 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. John 3. 3. Ex…ept a man be born again, he cannot see the Kingdome of God. The Apostle adds the reason, 1 Cor. 15. 50. Gods kingdome is incorruptible; flesh and bloud in it self is corrupted, and so not capable of that kingdome. Therefore to come to heaven thou must be changed in thy will, reason, wisedome and all.

Sect. V.

To apply this:

I. Labour to bring the eye of faith to the word: else Use. 1: Believe the word absolutely.shall we be ready to reject holy doctrine (as absurd and impossible) as Nicodemus did the doctrine of regeneration. Why else doe most men live no other than a natural life, in p. 292the midst of so many supernatural and divine meanes, but that their reason resists the Spirits perswasions? Why are many wholsome doctrines daily distasted and quarrelled against by our witty men; but that they think they have better reason to doe as they doe, than any that we can bring out of Gods book? 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 natural corruption and reason? If a man were to be led onelyonly by reason, and it were lawful to cast off religion, I would choose to be a Papist, by which doctrine it is lawful to be every thing but a sound Christian. Therefore though some Apostates are gone from us, we need not care how many such turn Papists; for such were and are their gracelesse and lawlesse courses, that it were pity they should be of any other religion, than that which yeilds men so much liberty.

II. Pray for that eye-salve wherewith to annoint our Use. 2. Pray for eye-salve: and what it is.eyes that we may see, Revel. 3. 18. This eye-salve is nothing but the spirit of illumination, working sound and saving knowledge in the mind, by which their natural darknesse is enlightned, as eye-salve sharpens and cleares the dim sight. This is proper to the regenerate, that they have received the …ointing, which teacheth them all things, that is, all needful things.

III See what need we have to captivate our own wisdome Use. 3. Captivate thy own reason and wisdome.and reason, being one of the highest … and holds i… … …ed against… God, 2 Cor. …0. 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 down and captivated; his words are, Casting down reasonings, foreignand bringing into captivity every thought to the obedience of Christ. These reasonings and cogitations (the froth of humane reason) must be resisted, yea, remoued. Thou must become a fo… to be wise. As a full vessel cannot hold any more, and no wise man will offer to pour any thing into it, if he would not spill it: So an heart filled with carnal wisedome, is an uncapable vessel for the Lord to pour his p. 293wisdome into, He fils the empty vessel, and teacheth the humble.

Obey without reasoning or disputing, though the commandement be never so difficult, or seem unreasonable. Abraham left his own countrey, and went he knew not whether at Gods commandment. One would have thought that this had been folly in him, but that the Scripture acquits him, and saith, he did it by faith, Heb. 11. 8. And in a more difficult commandment he rose early to slay his son, not reasoning the case with himself, nor with Sarah, nor his son, nor his servants. The Disciples when Christ bad them leave all and follow him, did so presently.

Here let us consider: 1. How reasoning with flesh resists Moti… …the commandement. 2 King. 5. 12. Naaman being commanded to wash seven times in Jordan, grows angry, and falls into comparisons of the waters of Israel and Damascus; Are not Arba…a and Pharphar better than all the waters in Israel? &c. But had not his servants been wiser than he to perswade him to so small a thing, his reason had returned him without his …. The young man that came so hastily to Christ, hearing a commandement, goe sell all, and give to the poor; … and consulted with himself, 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 between God and man. And therefore there is no fit Judge in divine things but the Word, which stands equally affected between God and man.

3. We read much of the blind obedience of Papists in their Ridiculous instance of Popish obedience to Superiours.workes to their rules and Superiours, of things scarce credible, but that themselves have published them in writing. One Masseus a Franciscan, tumbled himself in the dust, and crawled like a childe, because St. Francis said, they could not be converted unlesse they were as little children. Another of our Countrey called Throckmorton, even in the Article of d…th, was so dutiful to his Superiour, as he would not p. 294die 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 dutiful, that when the Devil appeared unto him, he ran to meet him, and prayed him to sit down in his chaire, because he was more worthy than himself. The Jesuites 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 up on 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, he 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 condemn our heavinesse in Gods Commandements? They must shut their eyes of reason and discretion to obey their Superious: We must dispute all in our obedience, which ought to be absolute. Their wicked commandements must not be laid in any scales to be weighed: We will weigh all Gods Commandements in our own false ballances, and so they become too light, and unworthy of obedience.

4. There is not the most heretical doctrine or opinion Mans reason the mother of heresies.that ever was, that found not Patronage and protection in the corrupt reason of man. 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 soured the whole lump of the Christian world, and enlarged and Instance in …he Papists.fixed it self in all Countries for so many hundred yeares; that even in Countries, above a hundred yeares reformed, it gets round; 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. 1. Seemes it not good reason to p. 295Proved in partschoose, defend, and stick unto our forefathers religion? for so the old Idolaters thought: Jer. 44. 17. they would still sacrifice to the Queen of heaven, because their fathers did so. But Paul would not consult with flesh and bloud in matter of religion; nor Abraham with humane 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 workes, runs with nature, as (Luke 18. 18.) in the young Pharisee, Master what good thing, &c. for fain would it finde some goodnesse in it self to demerit God: whereas the second Commandement saith, God shewes merciemercy to thousands in them that love him, and keep his Commandements. The Lords Prayer also teacheth us, to pray for daily bread. A likely thing, that he can merit life eternal, that cannot merit a crum of bread.

3. The Intercession of Saints, and worshipping Images, stands onelyonly on the legs of humane reason against divine wisdome. Carnal men would see their god, and turn his glory into the similitude of a calf, or other creature. And is it not 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. Carnal reason teacheth, that every man is full of doubting, and therefore no man can certainly believe the remission of sinnes, or be assured of his own salvation. But divine reason teacheth us, that this doubting destroyes not faith, but exerciseth it; and in our Creed we believe remission of sinnes, and eternal life; which is more than to believe in general as devils doe.

Secondly, for the whole doctrine and religion of Popery, And in the whole.how plausible is it to the natural man?

For, 1. What easier faith than to believe as the Church p. 296doth, no matter what; without any knowledge or faith of their own? How at one blow cut they off all paines 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 vain labour which is spent in the Scriptures; as Hosius saith; and that they are the books of Hereticks, and they Hereticks that read them. What need we be at any paines to read, study, and meditate in the book 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 i… it to nature, to deny it to be so corrupt as it is; to say, it is but half dead, and being a little helped can keep the Law, and come out of Gods debt? whereas, Eph. 2. 1, and 5. what can a dead man doe but rot?

4. How pleaseth it nature to offer release from sin, from hell, from p…rgatory for money? Who would not whore, swear, prophane the Sabbath, resist Magistracy, riot, &c. if for a little money he may have licence? What hypocrite would not give thousands of Rams, yea, the first-born of his body for the sin of his soul, Mic. 6. 7?

5. Whereas the Word layes a continual care of keeping the heart and thoughts, how doth that doctrine please nature, that unlooseth it from this care, that requires no pain to keep the heart, or to keep out the first motions of sin: which▪ they say, is no sin? Which makes many sinnes venial 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 … a small thing is but a venial sin? S…lomon saith, a fool makes a mock of sin. To conclude, that must be a natural and sens…el 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, down goes Popery. It could never …bide the breath of Gods mouth, 5. Natural reason an … the power of godlinesse.which blasts and destroyes it.

5. Where doctrine is truly taught and believed▪ natural reason raiseth strong ramparts against the practise of it. Fo… else why doe many Protestants walk after the lusts of their p. 297hearts, as the Gentiles, Eph. 2. 3. but because they captivate the Commandement to their own reason, and limit and confine the wisdome of God within the bounds of their own carnal wisdome?

1. Our Gentry have reason to say, that the word in general Instances.is the rule of good life, but bring this rule close home unto them to reform their fashions, to leave their strange apparel and painting; their vain discourses, their idle complements, their gaming, their service of pleasure, and unfruitful spending of their times: Oh now they have reason to scorn 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 than to follow such rules as would make them as despised as himself is. Alas, that the wisdome of God shall be a rule onelyonly for our judgements; but reason must guide our practise!

2. Ordinary hearers think they have reason to professe religion so farre as they may thrive by it, and prosper in the world; whose godlinesse is gain, To trust God so farre as they see him in some sort, else not: To favour religion and religious persons when times doe; else not. To avoid pernicious and dangerous sinnes which law revengeth, as murther, adultery, theft; but not covetousnesse, not usury, not swearing, not unclean lusts. Herod will not part with his Herodias. Ahab hath no reason to respect Micah when he prophecies evil to him.

3. Tradesmen oppresse, cosen, lye, deceive, &c. because they have reason to make the best of their own. 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 week, because they must walk diligently in their callings the six 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▪

p. 298Sect. VI.

III. Seeing all of us in this wildernesse are stung with Observation. 3. What is to be done, to be cured spiritually. 1, We must see our selves stung and wounded. As with deadly poyson: in 4. things.the old Serpent, what are we to doe to be cured?

Answ. We are to doe five things.

1. We must feel our selves stung with our sinnes, and confesse our selves stung; for so must the Israelite before he could be cured. We must feel the poyson and pain of sin; and

First, That this poyson hath not seated it self in one place, but hath crept and diffused it self through all our parts. For therefore it is called venenum, quod per venas eat. And as the veines and bloud run through every part of the body, so sin through every part of the man.

Secondly, As poyson never rests till it come to the heart, and there strikes and corrupts the fountain of life: So our sin hath mortally wounded our very hearts, and strikes at the life of grace in the soul.

Thirdly, As poyson inflames the party with an incredible thirst, having overcome natural moisture, and eaten up the spirits: so sin in the soul workes an utter defect, and dries up all waters of grace, and makes the sinner insatiable in drinking up iniquity like water.

Fourthly, As poyson not prevented brings speedy and certain death, but not without extream pain and intolerable torture: so the poyson of sin unconquered brings certain and eternal death, attended with horrour of conscience, desperate feares, and torments most exquisite. Thus must we labour to feel the sting of our sin in all parts, farre more mortal than the most venomous stings of most direful Serpents.

2. When this people felt themselves stung so deadly, they 2. Come for counsel to spiritual Physitians.come to Moses for counsel: so must thou depend upon the Minister for direction, as they upon Moses. Never was man sensible of this sting, but he would run to the Ministers. Acts 2. 37. when they were pricked in their hearts, they said to Peter and the rest, Men and brethren, what shall we doe? Acts 16. 30. p. 299the poor Jaylor being stung, and being sensible of his pain, came trembling and humbling himself to Paul and Silas prisoners, saying, Sirs, what must I doe te be saved? A conscience truly wounded will seek to God, to his Word and Ministers; for it knowes that God woundeth and healeth. The feet of him that brings good tidings are beautiful to an humbled heart, even as an experienced Physitian to a sick party, who else were sure to be lost for want of meanes. What marvel if a soul truly sensible of his sting and pain can run to Gods Ministers; when a counterfeit humiliation can make as hard hearted a King as Pharaoh run to Moses and Aaron, and beg prayers of them?

A marvellous 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 sin and sence of pain (like a Doe shot with an arrow) run 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 run into the house of laughter, and wicked playhouses, to see and hear the Lords Sampsons and Worthies derided, not without haynous blasphemy. Others fall a buildding with Cain, or set upon other imployments, perhaps it is but an idle fancy. Some run perhaps to the Witch of End or, in the mean time send away Paul, as Felix, or run against Moses and his Ministers: But comfort can they have none but from God and his Word: had not thy Word (saith David) been 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 help a stung Israelite; he must come to Moses when he had done all he could. All other by-comforts are worm-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 than others, had they had so little sence of their sting as others have: as the Israelites had never come at Moses, had they not been stung. Let them be comforted in p. 300that they have gone the right way to fetch their comforts, which is from God and his Word, and not from carnal men or councels. The Lord in mercy hath brought them light out of darknesse: for pitty had it been they had wanted the sting of affliction, that hath driven them to God, and to his Word, and Servants.

3. Coming to Moses, wherein doe they imploy them? what questions move they to him? Numb. 21. 7. Oh their sinne 3. Confesse special sin.troubles them, which they confesse in general, we have sinned; and in particular, we have spoken against the Lord, and against thee; and then pray him to help them in removing the Serpents: So thou being stung, when thou comest to Gods Ministers must be conversant in fruitful and edifiable questions; thou must be free in confession of such sins 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 sins. Thou will be careful to know how to get ease of heart, and quietnesse of conscience from the pain and sting of sin. So the converts Act. 2. and so the Jaylor, What shall I doe to be saved?

The fault of many is when they have meanes of counsel and comfort 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 than meat. Questions meerly 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, Master, 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 sin and of that? How may I doe to get mastery of my corruptions? In going to Gods Ministers, let thy errand be the same with the Israelites in their going to Moses; how to be rid of the Serpents.

4. Moses directs them to the br…zen Serpent erected for 4. Goc wholly out of thy self, and all creatures.their cure; for Moses himself cannot help them. Moses law cannot cure them; that rather sharpens the sting, and thrusts p. 301it deeper into the flesh and spirit. He directs them to no merits or works of their own 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 brazen Serpent. Thou art never in the way of cure, till thou art sent out of thy self; out of the Law and works of it, which now cannot justifie; till thou comest to the Evangelical brazen Serpent, there is no hope of cure. As the Israelite could never be cured till he 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, onelyonly Christ, said that Martyr: for he I. Lambert.onelyonly can give a perfect righteousnesse: he onelyonly can cover our imperfections: he onelyonly being no sinner, could conquer sin: he onelyonly by dying could conquer death: he onelyonly by entring into the grave could sweeten it: he onelyonly by sustaining the sorrows of hell could shut hell for all believers. 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 discern whether our Religion, or the Roman, be the antient and true Religion of Moses and the people of God: If a man stung with the Serpent come to us for counsel and cure, as they to Moses, we send him (as Moses) out of himself to Christ onelyonly, the true brazen Serpent. Our doctrine leads him out of himself, out of his own merits, out of external works and ceremonies unto Christ who is our peace, and left his peace unto believers; and by this meanes, through Gods blessing, the Patient attaines true tranquility of mind, and inward peace of conscience: and rejoyceth with an unspeakable and glorious joy for his recovery, as the Israelites did in theirs. But let a man stung in conscience goe to a Roman teacher, he leads him any way but the right, any whither so not to Christ. Instead of Gods certain direction in the words of the Prophets and Apostles, which testifie of Christ the onelyonly brazen Serpent, they send him to unsound and uncertain speculations, fables, traditions, equal (say they) to Scripture; and p. 302some of them say, far better. Instead of Christs satisfaction and merit, they send him home to his own 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 own, 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 lamp out of the Popes Exchequer or Burse, filled to the top with works 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 fail, but never apply that one and onelyonly sacrifice upon the Crosse it self. Now whether of us agree with Moses?

5. As the Israelite must look up to the Serpent lifted up: so must thou look up and behold Christ lifted up. This must 5. Look onelyonly unto Christ. Two wayes.thou doe two wayes. 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 1. Ratione Ligni. 1. Ratione Regni gratiae gloriae.he 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 raised 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 Christ thus lifted up, is the act of faith, not a bare intuition, sight, or vision, as to believe that Christ was thus exalted on the Crosse, and in his Kingdome, but it is apprehensive and applicatory, and to believe in Christ crucified and glorified. This looking hath three things in it. 1. To believe that he was the Son of God and son of man, our Immanuel 2. That he being so, was lift up, for the salvation of believers. 3. That my self assuredly trust and depend on him alone, as the onelyonly author▪ meritour, and bestower of salvation. This is Evangelical looking on the Serpent.

Now because this looking is the principal thing in the cure, we will consider, 1. How this looking cures us. 2. How p. 303we know we are cured by our looking. 3. Motives to stir us up still to look on our Serpent.

Sect. VII.

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

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 upon it: so it is not the hearing of Christ, nor the lifting of him up in the Ministery, nor knowledge of 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 applyed by faith.

2. Faith cannot cure, considered simply in it self 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 soul. 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 believing. More plainly 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 Jewel, and yet none have the Jewel without the Ring: So Jesus Christ is the onelyonly p. 304Jewel and antidote against the deadly poyson of sin. This Jewel is included in the Ring of faith. Now it is apparently Christ the Jewel that justifieth, enricheth, cureth; but we 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 soul 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 be cured but by his own sight of the Serpent; and no man could be cured by another mans looking or seeing it: So must every just man live by his own faith, Hab. 2▪ 4 No ma… can be saved by anothers faith, or the faith of the Church, but by his own special faith, believing in particular, upon assured grounds, the remission of his own sinnes.

II. By what marks may I know that I have looked on this 2. Marks of one cured by looking to Christ.brazen Serpent for cure.

Answ. By four marks.

1. If thine eye have been rightly affected; which will appear in four particulars.Four 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 he is able to help, being the mighty God; and that he is willing to cure, being a compassionate Saviour, who himself was stung to death, that he might have compassion on them that are stung, Heb. 2. 18.

Secondly, If it be a mountfull eye. He that had seen the Israelites …ing about the bra…en Serpent, should have seen many a … falling, and heard many a deep gr…an, and pittiful complaints of their deadly pain and poyson. Hast thou come to Jesus Christ with sorow in thy heart, with teares in thy eyes, with lamentable groans and complaints of thy misery by sin? this is to look upon him for cure. Zach. 12. 10. the members of the Church shall▪ behold him and mourn, as a man for his onelyonly son. Such lookers on him, he looketh upon and easeth, Mat. 11. 28. Come unto me all that are weary and heavy laden, and I will ease you.

Thirdly, If it be a wishing and oraving eye: for there is affection p. 305as well as vision in the eye. As the lame man that lay in Solomons potch (Act. 3. 5.) wistly looked on Peter and John, 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, and take no denial till thou be fully cured; for so did the Canaanitish woman prevail.

Fourthly, If it be a faithfull stedfast eye; a believing eye carries cure from Christ. Christ was wont to ask some of his Patients that came for cure, if they did believe he could help: and in the cure, According to thy faith be it unto thee: and after the cure, go thy way, thy faith hath made thee whole: and much more works he the cure of soules by meanes of the parties faith, and not without it.

2. If the sting were gone, and the poyson of the Serpent abated, this was an infallible sign that the Israelite was cured. Consider if the power and rage of sin be removed, the guilt of it gone by justification; if the poyson and stain of it be abated, and daily abolished, now art thou in the way of cure. But if the poyson remain, that sin 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 pain, and ease and comfort restored; which when the Israelite felt, it was a sign he was cured: So if after sense of pain and grief 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 maintain thy self sted fastly assured and cheared in Gods mercy, 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 pain was gone, the Israelite could goe as strongly and chearfully 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 soul, as new life, new motions, new actions, new affections, and in a word, the p. 306whole renewed nature; all these are the fruits and effects of thy faith, and faithful 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, 3. Motives to look up to our Serpent.are:

1. Nothing else can cure us but Christ. The Israelites had Gold, Silver, Manna from heaven, Water out of the Rock, yea, the Ark, the Oracle; but none of all these can help 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 self without Christ, there were no help 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 himself can cure without this looking and faithful 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 himself from doing a man any good, Mark. 6. Christ could doe no great cure in Capernaum because of their unbelief. Neither can any ordinance of God doe him good that wants faith: no more than this Serpent ordained by God, could doe a blind Israelite good. If we 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 if he bring not faith, they are not to him the seales of faith, Rom. 4. 11.Rom 4:11but as seales set to blanks. If to Prayer; it must be a prayer of faith that is available, Jam. 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; he must be of the houshold of faith, else he shall be but as Judas among the Disciples, Gal. 6. 10.Gal 6:10Faith 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.

p. 3073. We must hold on this expectation on our Serpent, as the Israelites did till they were perfectly cured. And because we can never be perfectly cured in this life, but onelyonly in part; we must still look up to Jesus the Author and finisher of our faith, Heb. 12. 2. till we be fully and perfectly healed. Hence it is, that the Lord will never have this Brazen Serpent taken down 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 we are here below, and enjoyned us the constant use of it all the while we 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 Sun of light Use of comfort, in five particulars.and comfort for all the faithful.

1. The Israelite that could look to the Serpent, if his eye were never so tender, weak, or dim, yet was cured. Thou that art the weakest believer, be comforted, thy weak faith shall save thee, thy smoaking flax shall not be quenched, but cleared to farther brightnesse. Thy weak hand shall be able to receive and hold the gift of righteousnesse and eternal 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 be so much comfort in weak faith, how much is there in strong?

2. The Israelite stung never so often, if so often he did look on the Serpent, so often he was cured. Oh singular comfort! Thou that renewest thy sins 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, and so many times returnest by faith in Christ, and say, It repents me: by this looking upon p. 308the brazen Serpents all those wounds shall be cured. Yet with this caution. That as he had been a mad Israelite, who because there was a Serpent set up to cure him, would therefore run of purpose among Serpents to be stung by them: So is he no lesse witlesse a Christian, who therefore willingly makes his sin abound, because grace hath abounded. A mad man he is, that will therefore break his head, or wound his members, because he hath a soveraign 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 sins be as red 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 sins be festered and of long continuance: Now come to the Brazen Serpent. Never was any Israelite that could look on the Serpent, sent away uncured: But there is ten thousand times more vertue in Jesus Christ, than in ten millions of brazen Serpents; onelyonly look on this Serpent by the eye of faith, turn from all thy sins, and be saved.

4. The Israelites looking on the Serpent brought present cure and ease, and they went away rejoycing. If thou believest 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 keep it from sinking, as once it did Peter, Mat. 14. 29. In this is the beginning and accomplishment of thy happinesse. The converted Gaolor went away rejoycing that he and his house believed, Act. 16. 34. Now if one sight of faith in this our absence from Christ be so joyful a thing: what shall the sight 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 poyson them, but not kill them: So the believer 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 sin where is thy sting? Oh hell where is thy victory? Nay, Thanks be p. 309to God, who hath given us victory by our Lord Jesus 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 hurtful. Greater is the power of faith in the Lord Jesus; which though our sinnes in themselves are most venomous and poysonful stings, and such as we 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 help us, and make us better; more humble, more wise, more watchful. Thus our good God (who out of the most infinite curse of Christ his Son on the Crosse, brought forth to us the most infinite blessing which fills heaven and earth) doth out of our cursed sins bring forth his own 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, Moses and Aaron (1653)