JOHN 3. Ver. 14.15 .

14. And as Moses lift up the Serpent in the Wildernesse , even so must the Son of Man be lifted up ,

15. That whosoever believeth on him should not perish , but have eternall life .

THE former part of this Chapter spends it selfe in the report of a usefull conference betwixt our Blessed Saviour and Nicodemus . Coherence . Wherin we may hear a gracious Master teaching and instructing an untoward and ignorant Scholer insome of the chiefest principles of Christian Religion ; as viz. The Mystery and Necessity of Spirituall Regeneration ; that he doth in the verses before the Text. The Meritorious and Instrumentall cause of Man's salvation . The meritorious cause of it ; his owne Death and Passion . The Instrumentall cause of it ; Faith in himselfe . Both these you have in the words which I have now read unto you . [ And as Moses , &c. ]

Division . In which two verses our Blessed Saviour informes this his Scholer , and us , of two things ; 1. The manner of his owne Death ; 2. The end and use of it . The manner of his death , ver. 14. [ As Moses , &c. ] The end and use of it , ver. 15. [ That whosoever beleeveth , &c. ]

The manner of Christs death set forth by a Typicall expression . Begin with the former of these ; which our Saviour sets forth ( as you see ) not in plaine and open termes , but under a covert expression : making use of one of the Types and figures of the old Testament for the confirming and illustrating of what he would have Nichodemus and us to know and beleeve concerning his own death , as , viz. That he should die ; How he should die ; To what end he should die : What benefit should redound from his death ; and By what means it should be conveyed : all lively presented and held forth in this Type of the Brasen Serpent which Moses lift up in the Wildernesse [ Even as Moses , &c. So must the Son of Man be lift up . ]

Here two things considerable , the Type . Truth . Here then two things mainly considerable : the Type and the Truth : the Shadow and the Substance . The Type or Shadow ; the Brasen Serpent lift up . The Truth or Substance of that Type , that shadow , The Son of Man lift up . These two I shall look upon first severally , then joyntly .

Severally ; 1. The Type ; the Brasen Serpent . Beginning with the former of them , the Type : For so I look upon this Brasen Serpent , as having in the first institution of it a double use to the Israelites ; the one Corporall , the other Spirituall . A Corporall use , for the healing of their Bodies . A Spirituall use , directing them to Christ for the healing of their Souls . Of such double use was the Mannah to them ; both Corporall and Spirituall food . Corporall food , given them for the present refreshing and nourishing of their bodies . Spirituall food , as being a Sacrament of the Body of Christ , and of the nourishment which they might receive from him . And of like use was the water which issued out of the Rock . Usefull as water for the quenching of their bodily thirst ; as a Sacrament , representing the Blood of Christ : and so was to them not only Corporall , but Spirituall drink ; so saith the Apostle himselfe expresly concerning both these , 1 Cor. 10.3.4 . Our fathers did all eat the same Spirituall meat : and did all drink of the same Spirituall drink , &c. ] The same not only with themselves , but with us Christians , viz. the Body and Blood of Jesus Christ , represented by those Sacraments .

And the like we may say of this Brasen Serpent . The Brasen Serpent both a Medicine and a Mystery It was to the Israelites both a Medicine , and a Mystery . Having in it a Medicinall use for the curing of their Bodies ; a Mysticall use , for the representing of Christ to them , by whom their Souls might be cured saved .

And of such use our Saviour here maketh it ; bringing it in not barely by way of Similitude and resemblance ; but as a Type and Figure , purposely destinated and appointed to point at himself .

So taking it ; here premise we these two enquiries concerning it ; the one more Generall , the other more Particular . 1. Why did our Saviour here make use of a Type , a figure ? 2. Why of this Type , this Figure ?

Quest. 1. Why our Saviour here maketh use of a Type ? Quest. 1. For the former , Why did our Saviour here make use of a Type ?

Answer . Ferus ad loc. Answ. For this we shall need no other reason , but only to look upon the Scholer with whom he hath to deal , Nichodemus a Pharisee , ver . 1. A Master in Israel , ver. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Doctor , a Teacher of the Law , one well versed in the Law , one that stood much upon the Law , Joh. 9.28 , one of Moses his Disciples . And hereupon our Saviour being to deal with him , deales with him in his owne Element , fetching an Argument from the Old Testament , from Moses , to teach and convince him concerning that which should be accomplished under the New Testament in himselfe .

Quest. 2. Why this Type . Quest. 2. But why doth he single out this Type , rather then any other ? Many other Types and Figures there were in the Old Testament very lively representing and holding forth the Death and Passion of Christ . As , viz. the Paschall Lamb , and the daily Sacrifices ; both which the Jews themselves do acknowledge to point at the Messiah . Why doth our Saviour here make choice of this ?

Answer 1. To this it may bee answered : Answ. 1. No Type more lively representing the thing typifyed 1. Amongst all those Types there was not any more lively , more fully representing and setting forth the mystery of Christ then this of the Brasen Serpent . A Type which contains in it a Sermon of the whole summ , and Marrow of the Gospel . Little or nothing necessary to be known and beleeved concerning Jesus Christ , but wee may read it in this one Type .

2. Besides ( in the second place , ) amongst all the Types in the Old Testament , 2. A convincing Type . as there was none more lively representing , so we shall find none more strongly convincing ; convincing the unbeleeving Jewes : and not only convincing , but confounding them , and all others , who deride and make a mock of Christ crucifyed , as if it were a thing not possible , that a crucifyed Christ should be the Saviour of the world . How can he save others , ( say they ) that could not save himself ? Mat. 27.42 . How shall hee save others from the wrath of God , that could not save himself from the rage of men ? What power , what vertue can there be in his death ? To them this Type returnes answer . Why , how could the Brasen Serpent , being but the shape and Image of a Serpent , a livelesse piece of Brass , Nehushtan ( as Hezekiah in a vilifying way calls it ) a Brasen piece ; 2 King . 18.4 . how could this cure and heal their fore-fathers in the wildernesse ? That which had no life , how could it save life ? Yet this did that Serpent being lift up , to the bodies of all that beheld it . And why then may not the Son of Man being lift up , a crucifyed Christ , do as much for the souls of all that beleeve on him .

It was not without good reason then , that our Saviour maketh choice of this Type , this Figure . Amongst all the Types of the Old Testament , none more demonstrative , none more clearly representing , more strongly convincing what here he layeth down concerning himself .

To make this good , come we now to take a nearer view of this Type it selfe . Things considerable in the Type . The History whereof you have set forth briefly , and fully in those four verses of the 21. of Numbers , ver. 6 , 7 , 8 , 9. which if you cast your eyes upon , you may at the first sight take notice of divers particulars very observable concerning this Brasen Serpent ; as viz. 1. The Matter of it : 2. The Form and fashion of it : 3. Upon what occasion it was made : 4. At whose appointment : 5. How used : 6. To what end : 7. With what efficacy . All of them to be taken notice of by us , that we may see what a correspondence and agreement there is betwixt this Type and the Truth of it , which is Christ . To touch upon the particulars briefly .

1. For the matter of it ; 1. The matter . it was Nehushtan , Brasse ; not Gold , but Brasse . ver. 9.

Observ . God tieth not himselfe to the costlinesse of Ordinances , Observ . God not tyed to costly Ordinances . nor to the excellency of means . By weak and contemptible wayes and means he oftentimes effects great matters .

Reas. This he doth , that the work may be known and acknowledged to be His ; and that all the glory of it may returne clearly to himself , not sticking by the way in the Ordinance , or Meanes . God could have commanded Moses to have made this Serpent of Gold , as well as the Israelites required Aaron to make their Calf . But he would not have them to make an Idol of the one , as they had done of the other . He would not have them to look too much at the means , but through it to look at him who coveyed that cure and comfort to them through that means . But this by the way .

2. For the Form or Fashion of it : 2. The forme . Serpens aeneus factus est , quo magis Presterem qui aeri concolor erat , referret . H. Grot. ad Text. ver. 8. ver. 6. it was a Serpent ; not a true reall Serpent ; It had neither life nor venome in it , only an Effigies , the shape of a Serpent , resembling one of those Serpents wherewith the Israelites were stung , and that both in shape and colour . And thence called a Fiery or Burning Serpent : carrying the similitude of one of those Presteres , those Fiery Serpents ( so called as from the colour , so from the inflamation which they caused in the bodies which were stung with them . ) And this was Israels Antidote against the biting of those reall Serpents .

Observ . Thus doth God sometimes make use of shadowes for the working of reall effects . Observ . God worketh reall effects by Shadowes . So we read of Peters shadow working strange cures upon all that came within the verge of it : Act. 5.15 . and of Pauls Hand-kerchiefe doing the like , and more , to those to whom they were applyed , driving away Diseases and Evill spirits too . Act. 19. Act. 19.12 . Not that there was any such inherent vertue in either of these , but that God was pleased to manifest his Power in weaknesse ; 2 Cor. 12.9 . which ofttimes he doth : working not only by unlikely , but even by contrary means ; bringing good out of evill , making a Serpent to heal . Thus the skill of the Physicians turnes Vipers into Treacles ( which take the name from that ingredient ) Poysons into Antidotes , Theriace , Medicamentum Theriacum . Fernetius Junius . repelling or driving out one poyson with another . And thus doth the wisdom of our God make use sometimes not only of the enemies , & crosses , but of the sins of his people , turning them to their great good : making use sometimes of one sin for the curing of another ; I , of many ; I , of all ; as here he maketh use of one Serpent for the curing of the stings of all other Serpents . Here is a second particular .

3. The third is , upon what occasion 3. The occasion . this Brasen Serpent was made . This the story layeth down clearly and briefly thus : Numb. 21.5 . The Israelites beginning to laoth their Mannah , they murmure against God , and are readie to rise up against his servant Moses . Thus complaining without a cause , God giveth them a cause to complain : ver. 6. He sends Fiery Serpents amongst them ; by the stinging whereof , many of them die , ver. 7. others of them come to Moses now complaining of their misery , who before were surfeited of God's mercy . Their earnest suit to him is , that he would be a Suitor for them , that God would take away the Serpents from them . This request of theirs Moses presents , ver. 8. and God hears and answers , Non ad voluntatem , sed ad Salutem ; not removing the Serpents from them , but providing an Antidote , a remedy against them , which remedy was this Brasen Serpent .

Observ . Observ . 1. Great sins , great punishments . 1 King . 12.11 . Thus God often deals with the sons of Men , visiting their iniquities not only with Rods , but with Scorpions ( as Rehoboam threatens the men of Israel ) specially their ingratitude , their murmurings and repinings at his dispensations , their slighting his mercies , above all their loathing of Heavenly Mannah . For these sins God often sends sharp and stinging judgements . Despisers of the riches of Gods goodnesse , treasure up wrath to themselvs , Rom. 2. Rom. 2.4 , 5.

2 , But ( in the second place ) upon their repenting he repents ; Observ . 2. Upon mans repenting , God repents . Deut. 32.39 . 2 Cor. 12.9 . upon their humbling and returning , he returnes and heals : not always by removing the judgements . No , Pauls thorn sticks in his flesh , notwithstanding his frequent and earnest solliciting the Throne of Grace about it . But by reaching forth unto them something that shall be equivalent ; as he did a sufficiency of Grace to Paul . I hasten . Ibid.

4. By whom appointed . 4. The fourth particular is , by whom was this remedy appointed . The Text tells us , that Moses set up this Brasen Serpent . ( A president for the Ministers of the Gospel , who in their ministrations , ought to make it their work to advance and lift up Jesus Christ , as Moses did this Serpent . ) But what , did he do it of his own head ? Not so , but by a Divine direction . Numb. 21.8 . It was God himself that found out this way and means of cure ; it was hee that directed Moses how to make it , and how to use it .

Observ . God saves by his own means Observ . God will save only by his own means . He will blesse all , and only his own Institutions . As for humane inventions , how specious , how plausible soever , yet they have no assurance of a blessing from God . Had Moses made and erected this Serpent of his owne head , as Aaron and the people did their Golden Calf , it might have proved to them , as that did , a snare , but not a remedy ; pernicious , but no wayes profitable . What ever vertue this Brasen Serpent had , it had it from a Divine Institution . August . de Mirabil . Scripturae lib. 1. cap. 33. Non in Serpente , sed in Domini imperio salus continebatur ( saith Augustine upon it . ) The healing vertue was not in the Serpent it self , but in the commanding power of God . It was not the Serpent , but the word ; so saith the Psalmist , Psal. 107 Psal. 107.20 . He sent forth his word and healed them . ] His word ; Verbum Jussionis , & Promissionis ( saith Musculus Muscul . in Text. ) his word of Command , and his word of Promise . This Word it was that made this an effectuall means for the healing of their Bodies . And the same word it is that maketh the Sacraments of the New Testament to be effectuall means for the conveying of Spirituall good to the Souls of Beleevers . It is not in the outward Elements , nor yet in the hand that reacheth them forth . It is not in the Water in Baptism ; It is not in the Bread and Wine in the Eucharist ; which being in themselves but common water , and common Bread and Wine , what can they do to the washing , nourishing , refreshing of the Soul ; or what vertue can the Minister infuse into them ? No , it is the Word , the word of Divine Institution , the word of Command , the word of Promise that maketh these effectuall to such ends and purposes , which otherwise have no more power and vertue in themselves , then the Brasen Serpent had , which Moses lift up in the wildernesse .

5. There is the fifth particular . 5. The use of it . How this Brasen Serpent was used by Moses . It was only to be lifted up , set upon a Pole or Pearch , lifted up on high .

6. And to what end must it so be lifted up ? 6. The end of it . Why , that all Israel might see it ; specially , that those who felt themselves stung with those fiery Serpents might look up unto it .

7. 7. Benefit by it And what benefit had they by thus looking upon it ? why thereby they were healed , how mortally soever they were wounded .

The mysticall Brasen Serpent , Jesus Christ . Thus I have briefly touched upon the most materiall particulars observable in the Type . To follow this shadow no further ; Come we now to look upon the truth of this Type , which is Jesus Christ : the truth of all those Types and Ceremonies under the Law ; I am the truth , John 14. 1 Cor. 10.4 . John 14.6 . the substance of all those shadowes . Among other , the true brasen Serpent . So it followeth , As Moses lift up the Serpent , &c.

So must the Son of man be lifted up .

The Son of man : ] The Son of man ; the phrase opened . A stile or appellation given in the Scriptures sometimes in common indefinitely , universally to all men ; all sorts of men , all of those sorts ; All which being men , descended from men by the way of naturall generation , they are called the sons of men , and every one the son of man . Instances for both are obvious . O yee sons of men , ( saith the Psalmist , Psal. 4. Psal. 4.2 . ) God is not as man ( saith Balaam ) that he should lye , neither the son of man that he should repent , Numb . 23. Numb. 23.19 . Blessed is the man that doth this , and the son of man that layeth hold on it , ( saith the Prophet Isai . cap. 56. Isai. 56.2 . ) The son of man , that is every man of what quality or condition soever . Sometimes it is more peculiarly appropriated to some one particular person ; So we find it given ( as I remember ) onely to three ; viz. to Ezekiel , Daniel , Christ . To Ezekiel it is given by God himselfe , speaking to him in the second Person , Son of man , stand upon thy feet , Ezek. 2.1 . Ezek. 2. ver. 1.3 , 6. &c. And so frequently in most Chapters of this Prophesie . In like manner it is given to Daniel by the Angel Gabriel , Dan. 8. Dan. 8.17 . Vnderstand , O son of man . ] To Christ , it is given in the Old Testament by Daniel , who tels us how in his vision he beheld one like the son of man , Dan. 7. Dan. 7.13 . ] And ( as some conceive it ) by Asaph , Psal. 80. Psal. 80.17 . Let thy hand be upon the man of thy right hand , Chald. Paraph. Basil . Muscul . Ainsworth . Junius . and the son of man whom thou madest strong for thy selfe . ] The Son of man , that is , the Messia , who is before called the Branch , ver. 16. even that Branch that grew out of the Stem of Jesse , Isai. 11.1 . My servant the Branch , Zach. 3.8 . Behold the man whose name is the Branch , Zach. 6.12 . even he is there called the son of man . In the New Testament it is given to him only by himselfe , speaking of himself in the third Person . The son of man hath not where to lay his head , Mat. 8.20 . The son of men is come to save that which was lost , Mat. 18.11 . The son of man must be lifted up , ( saith the Text. )

Quest. Quest. Why given to Christ ? But why is this appellation thus frequently given unto Christ ?

Ans. Answ. To import Many answers are returned ; some of them more witty then weighty . I shall onely single out three of them ; The two former more generall ; the other more particularly appliable to the Text : Christ appropriates this stile to himselfe , to import principally these two things : 1. His Nature . 2. His condition : the truth of the one , the meannesse of the other .

1. His Nature . 1. His Nature . The truth of his humane nature . To shew that he was truly man , though not descended from man by that ordinary way of naturall generation , yet a true man , having a true humane soul , a true humane body . The Son of God , made the Son of Man , by taking the nature of man into personall union with his Godhead . Heb. 2.16 . He took not upon him the nature of Angels , ( saith the Apostle ) but the seed of Abraham , ] And so was he made the Son of Abraham , the Son of David , the Son of Man . Here is the truth of his humane nature .

2. The Meannesse of his condition . 2. The meanness of his condition . Thus the phrase is sometime used in Scripture , carrying a Tapeinôsis with it . The Son of Man , that is , mean man , miserable man . Man that is a worme , and the Son of man that is a worm , ( saith Bildad in Job ) chap. 25. Job . 25.6 . Lord , what is man ( saith the Psalmist ) that thou art mindfull of him , Psal. 8.4 . Isa. 51.12 . or the Son of Man , that thou regardest him ? ] Poor man , base man . So our Translation renders that of the Psalmist , Psal. 49.2 . Both [ Low ] and high , rich and poor together . ] And so again , Psal. 62 , 9. Surely [ men of low degree ] are vanity , and men of high degree are a lie . ] In both places the Originall hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beni Adam , Filii Hominis , The Sons of man , that is , ( as the Septuagint renders it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Earth-born : As the Latines were wont to call ignoble persons , H. Grot. Annot. in Mat. 8.20 . Terrae filios , Sons of the earth ; so here , Filii Adam , Sons of earthie man , base man , opposed there to Beni Ish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii viri , The sons of noble man . The phrase there imports meanness of condition . And so it doth in those places forenamed , where this stile is given to Ezekiel and Daniel . The Angel calls them , Sons of Man , to humble them by puting them in mind of their frail condition . And in a like sense our Saviour applyeth it to himselfe , importing his state of humiliation and abasement upon earth , wherein he subjected himselfe to a meane and vulgar condition . Being God blessed for ever , and the Lord of all , he emptied himselfe , ( so the Originall hath it , Phil. 2.7 . Phil. 2.7 . Descripsit hanc voce Christus suam illam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de quae agitur Phil. 2.7 H. Grot. ibid. Quasi ex Omni Seipsum ad Nihil redegit . Bez. Annot. Gr. Mat. 8.20 . Nec aliud est hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quàm apud Isaram , cap. 53.3 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Grot. Annot. in Matt. 8.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sese inanivit , he evacuated himself ) made himselfe of no reputation ( saith our Translation ) devesting himselfe of his robes of Majesty and glory , he brought himselfe ( as it were ) from all things to nothing ; And took upon him the form of a servant ] subjected himself to a servile mean condition , so as not to be the owner of any thing ; And in this regard he calls himselfe the Son of man . The Son of man hath not where to lay his head ; the phrase sounding as much as that of the Prophet Isaiah , Isai. 53.3 , Contemptus , & abjectissimus virorum ( as Junius renders it ) a man despised and rejected of men .

3. These reasons of the phrase are generall . There is a third which is more peculiar to the Text ; Christ here stileth himselfe the Son of Man , 3. The Nature which suffered . shewing in what nature he was to bee lifted up , to be crucifyed , viz. in his humane nature : Not as the Son of God , but as the son of Man . True indeed , by reason of the union of the two Natures in one Person , and by a communication of properties ( as Divines call it , ) the Death and Passion of Christ is attributed to the whole Person , which is denominated sometimes from one nature , sometimes from another . And thence it is the Apostle saith , That , Acts 20.28 . God purchased the Church with his own blood : that is , that person who was truly God , as well as man , 1 Cor. 2.8 . he shed his blood , which he did not as God , but as man . Whole Christ was lift up , suffered , died ; but it was according to his humane Nature . So St. Peter explaineth it , 1 Pet. 3.18 . Christ was put to death in the flesh . So again Chap. 4.1 . Christ suffered in the flesh ; that is , in , or according to his humane Nature . As for the Godhead , it was immortal , impassible , it could neither die , nor suffer . It was the Manhood that was the proper and immediate subject of this Passion . And therefore saith our Saviour , The Son of Man must be lift up .

The Type resembling the Truth ; the Brasen Serpent , Christ , in To dwell no longer upon the Phrase . Come we now to bring these two together , the Type and the Truth , the Serpent and the Son of Man , and see how the one resembles and answers to the other . These Resemblances are many . But I shall not take up every particular . I shall onely reflect upon those few which I named already . Beginning with

1. The Matter . Isai. 45.2 . 1. The Matter of the Serpent . It was Brass . Brass , a strong and durable mettal , enduring both the Hammer and the Fire ; a fit Emblem of strength . Whence it is that strong impediments are called Gates of Brass , Psal. 107.16 . And an imprignable strength is called a Wall of Brass , Jer. 1.18 . and Chap. 15.20 . Dr. Taylour , Christ revealed . p. 308. Isai. 9.6 . And herein some observe a fit resemblance of Christ , who was the Lord , strong and mighty , as he is called , Psal. 24.8 . strong , to stand against all the powers of Hell , A brasen wall : mighty , to deliver his people ; Mighty to subdue and destroy his enemies . And thence described by his feet of Brass , Revel. 2.15 . Able to tread under foot all adverse power . Mighty to suffer and undergo what ever the Justice of God should inflict . The humame Nature of Christ in it self was weak , but being supported by the power of the Godhead dwelling in it , it was mightily enabled for the enduring of what ever sufferings : Hereby the flesh of Christ became as Brass . It was Jobs speech of himself : Is my strength the strength of stones , or is my flesh of Brass ? Job 6. Job 6.12 . Truly , such was the flesh of Christ in his sufferings , made able to undergo that which all the men and Angels in the world must needs have sunk under .

2. For the form or fashion , 2. The Form . It was a Serpent ; such in appearance , not in truth ; having the shape of a Serpent , but neither the sting , nor poyson . And herein again fitly representing this Son of man , Heb. 4.15 . who was a man like unto us in all things , sin onely excepted . Herein two particulars .

1. Christ was like unto us , To us Men : Christ like unto us men . He was made in the likeness of men , saith the Apostle , 2 Phil. Phil. 2.7 . ) that is , of us meer men ; I , of us sinful men : Rom. 8.3 . God sending his Son in the likeness of sinful flesh , Rom. 8. Even as that Brasen serpent carried the likeness of other poysonous and venomous Serpents , so did Christ carry the similitude of sinful flesh ; being a sinner both by Reputation , and Imputation : In common repute a sinner , a great sinner : We know that this man is a sinner ( say the Pharisees to the blind man ) John 9. Joh. 9.24 . that is , a great and notorious sinner : Mark 15.28 . Isai. 53.12 . He was numbred among the transgressors , ( saith the Evangelist , citing that of the Prophet Esay ; ) Nay more , having as a surety taken upon him the sins of the world ( the world of his Elect ) he was now a sinner by imputation , and the greatest sinner in the world . 2 Cor. 5. last . He was made sin for us , ( saith the Apostle ) viz. by Imputation , having the iniquities of many , Isai. 53. ver. 6. and 12. of us all laid upon him : And herein fitly answering the Type ; wherein we have a Serpent stinging , and a Serpent healing .

Rom. 5.19 . Ex serpente morbi ; per serpente medicinae : Per hominem peccatum & mors , per hominem justificatio & resurrectio . H. G●oti . in Text. Even thus by a man came sin and death , and by a man cometh righteousness and life : The first Adam woundeth , being a man like unto us ; the second Adam healeth , being a man like unto us also . God could have found out many other Antidotes , and remedies against the poysonous stingings of these Serpents , but he makes choise of this . A Serpent stings , and a Serpent must heale : Even so possibly he could have found out many other wayes and means for the Redeeming and saving of his people , but his Wisdom puts it upon this way as most congruous and convenient ; 1 Cor. 15.21 . that as by a man came death , so by a man should come the Resurrection of the dead ; that as in Adam all die , so in Christ should all be made alive , ( as the Apostle goeth on , ) 1 Cor. 15.

2. Christ was like unto us Men , Christ like unto us sinful men . Serpentem hunc aeneum in eo Christi gessisse imaginem , quòd alius erat quàm videbatur , rectè notavit adversus Tryphonem Justinus , de eo serpente sic loquens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , H. Grot. ibid. us sinful men , but himself not sinful . Even as that Serpent was like unto other Serpents , but without the sting , and poyson that was in them . Thus our blessed Saviour , how ever he carried the similitude of sinful flesh , yet he was no wayes infected or tainted with sin , whether Original , or Actual . Free from the poyson of Original sin , which had infected the nature of all other men : Being sanctified in his conception by the supernatural work of the Spirit , he was born holy . That holy thing which shall be born of thee , Luke 1. Luke 1.35 . Free from Actual sin . He did no sin , neither was there guile found in his mouth , 1 Pet. 2. 1 Pet. 2.22 .

And here again behold the Truth answering to the Type . The stinging of those poysonous Serpents cured by a Serpent that had neither sting , nor poyson . The sting and poyson , guilt and power of sin , taken away by him that was free from both . Christ hath suffered for sins ( saith St. Peter ( the just for the unjust , that he might bring us to God , 1 Pet. 3. 1 Pet. 3.18 . He was made sin for us , who knew no sin , that we might be made the righteousness of God in him , 2 Cor. 5. last . Here is a second resemblance , in the form of this Serpent .

3. 3. The occasion of making , and setting it up . Vpon what occasion was this Serpent made , and set up ? Why , upon the deadly biting and stinging of the Israelites by those fiery Serpents , whereof some were dead already , others in eminent danger of death . Behold here what it was that occasioned the making and lifting up of this true Brasen Serpent : what occasioned the Eternal Son of God to take our nature upon him , in that nature to suffer , to die : It was our Misery that called for this Mercy : we were all stung , and mortally stung by the old Serpent , who fastning upon our first Parents , through them transfused his poyson unto all their posterity : Even as one of those fiery serpents fastning upon one member , the poyson thereof ran through the whole body , inflaming , and infecting the blood and spirits in every part . Even thus that old serpent ( the divel ) fastning the sting of his Tentation in the heart of our first Parents , bringing them to transgress the Command , and so to break the Covenant of their God , he thereby not only wounded them to the death , but through them trasmitted that deadly poyson to the whole mass of mankind , being then in their loyns : Rom. 5.12 . so Death passed upon all men ( saith the Apostle ) For that all have sinned . All the sons of men being in Adam , tanquàm in radice , as in the common stock and root , they sinned in him ; and so death , which had seazed upon him , passed upon them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pervasit ; a Metaphor taken from poyson ( say some , Instar occulti veneni penetravit . Pareus Com. ad loc. ) which being received into the stomack , it passeth through the whole body , secretly dispersing it self through all the veines . Thus did the poyson of the old Serpent , being taken in by our first Parents , it presently passed through the whole body of mankinde , transfusing it self into our veynes , so as we are all by nature no better then dead men ; As Mephibosheth once said to David , All of my fathers house were but dead men before my Lord the King : 2 Sam. 19.28 . Such are all the posterity of Adam through his transgression , and rebellion against the God of heaven , Dead men , Anshei , Maveth , Men of death ; not only subject to natural , but under the power of a spiritual , and bound over unto eternal death ; And here is the occasion of bringing in this true Brasen Serpent , of sending a Saviour into the world : Had not the Israelites sinned , and upon their sin been punished after that manner , that Brasen Serpent had never been made : Had not Adam sinned , and sinning died , and all his posterity in him , we should not have needed a Saviour : The Son of God should not have needed to take our nature upon him , in that nature to suffer , to die . It was our sin and misery that occasioned this Mercy .

And let the one ever put us in minde of the other . The Cross of Christ mindeth us of our sin and misery . The Brasen serpent standing in the midst of the Campe , it could not but be a memorial to the Israelites to put them in minde of what misery they had brought upon themselves by provoking the anger of God against them . The like use make we of the beholding of Christ crucified . When he is held forth unto us by the Ministers of the Gospel , in the Word and Sacraments , Gal. 3.1 . there crucified before our eyes : when we consider what he hath done , what he hath suffered for us , and reflect upon our selves , and there take notice of the occasion of this abasement . What was it that should draw the Son of God from heaven to earth , to become the son of man , to take our nature upon him ; in that nature to do and suffer what he did ? In us there was nothing but our misery , which we had brought upon our selves by reason of sin . And this it was that invited and occasioned this transcendent act of mercy ; that , next unto the free-grace , and mercy of God , ( a motive within himselfe ) moved him to send his Son into the world .

4. The Authour and appointer of it . 4. Which is the fourth particular which the Type leadeth us to : viz. By whom was this means of cure devised and appointed ? why , by God himselfe . He it was that directed and commanded Moses to do what he did about the making and setting up of the Brasen Serpent . And behold here , who it was that found out , and appointed this way and means of salvation for poor sinners by Jesus Christ ; even God himselfe . Hence is it that Christ is somtimes called the Lords Christ , Luke 2. It was revealed unto Simeon that he should not depart hence before hee had seene the Lords Christ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christum Domini : that Annointed of the Lord , Christ , who was designed and appointed by God his Father to the office of Mediatorship .

He it was that found out this way of salvation : And who but he could have done it ? not men , not Angels . As for men , they without a supernaturall light cannot comprehend this mystery now it is revealed . The light shineth in darknesse , and the darknesse comprehendeth it not , John 1.5 . The light , that is , Christ ( as the verses following explain it ; Rom. 1.21 . Eph. 4 18. ) shineth in darknesse , that is , in the mind of man , which since the fall , is full of darknesse : but this darknesse comprehendeth it not ; 1 Cor. 2.14 . the naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he receiveth not , ( viz. into his understanding ) the things which are of God ; the Mysteries of the Gospel , specially this great mystery concerning the salvation of mankind by Jesus Christ : No , notwithstanding that it is now so clearly revealed ; how much lesse could he ever have invented , and found it out . Had not God himselfe found out this way and means of cure for the Israelites by this Brasen Serpent , it was not Moses could have done it , the Israelites themselves would never have thought of it . Had not God in his infinite wisdome found out this way and means of salvation for poor sinners by Christ , man himself could never have thought of it , would never have dreamed of it .

No nor yet the Angels : As for them , they now stand admiring , and adoring this sacred mystery , 1 Pet. 1.12 . desiring more and more to pry and look into it ( as Saint Peter tels us ) though fully revealed : Impossible that ever they should have found it out : Here was the Wisdome of God himselfe , where the Apostle speaking of the Doctrine of Christ crucifyed , he calleth it the Wisdome of God , 1 Cor. 1.24 . and the wisdome of God in a mystery , even hidden wisdome , 1 Cor. 2.7 . Hidden from men and Angels ; so it was , and so for ever it had been , had not God himself revealed it .

Devised by God ; and Ordeined by him ; so it there followeth . Hidden wisdom , which God ordeined before the world , for our glory , ] This God having found out , he determined with himselfe before time ; and what he determined before time , he excuted in time ; giving , sending his Son ; So God loved the world , that he gave his only begotten Son , &c. in the verse after the Text : When the fulnesse of time was come , God sent forth his Son , &c. Gal. 4.4 . What ever Christ did , or suffered in his whole course upon earth , it was all by his Fathers appointment , by Commission from him : This is that which our Saviour saith of himselfe , Joh. 6.27 . Him hath God the Father sealed . A Metaphor taken from men who give Commission to their Agents and Deputies , under their hand and seal . True it is , God made use of Instruments in bringing him to the Crosse ; as here he made use of Moses as his instrument in setting up the Brasen serpent : But what they therein did , it was not only by a Divine Permission , but Ordination . Even as Moses , what he did about the Brasen Serpent , it was by Gods direction and appointment : So , what ever they did about the Crucifying of Christ , they did it ( though not by Warrant and direction from God , as Moses did , yet ) by his ordination , determination ; so Saint Peter tels some of them , Act. 2.23 . Him , being delivered by the determinate counsell and fore-knowledge of God , yee have taken and crucified . ] Act. 4.27 . Of a truth , against thy holy child Jesus , Herod and Pontius Pilate with the Gentiles , &c. were assembled to do ; what ? whatsoever thy hand and thy counsel determined before to be done . ] Not a circumstance in all his passive obedience ; but was ordered and determined by God himself . Here is a fourth particular .

A fifth followes . 5. In the use . How was this Brasen Serpent used ? It was lift up ( saith the Text ; ) As Moses lift up the Serpent in the wildernesse . And herein againe behold a lively type of Christ the true Brasen Serpent , who was also lifted up , and so lifted up . [ So must the Son of Man be lift up .

Quest. For the opening of the phrase , Quest. How Christ is said to be lifted up . How is Christ said to be lifted up ?

Answ. Answ. 1. In his Passion . Christ may be said to be lifted up divers wayes .

1. In his Passion , his Death : lifted up upon the Cross .

2 In his Resurrection ; 2. Resurrection . lifted up from the Grave , from which he rose the third day .

3 In his Exaltation , his Ascension 3. Ascension . into Heaven , and Session at the right hand of God . Of these two later , the Apostle S. Peter speaks , Act. 2.32 , 33. This Jesus God hath raised up : Therfore being by the right hand of God exalted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lifted up :

4. And lastly , He may be said to be lifted up in the Preaching of the Gospel . 4. The preaching of the Gospel . And in this fourth and last sense , Mr. Calvin understands the phrase here in the Text ; The Son of Man must be lifted up ; Hoc factum est in Evangelii praedicatione . Calv. ad . loc . ] And so he is ( saith he ) in the preaching of the Gospel : There is Christ held forth and lift up even as the Brasen Serpent was lift up in the wildernesse : How was the Brasen Serpent lift up ? Why it was set up for a signe , an ensigne , that all the people might take notice of , and look up to for their bodily cure : And even thus is Christ lift up in the preaching of the Gospel : Lift up for a sign and an ensigne ; so the Prophet Isaiah hath it , Isai . 11. In that day there shall be a root of Jesse , which shall stand for an ensign of the people , ver. 10. Hee shall set up an ensign for the Nations , ver. 12. So again , Isai 49 22. Behold , I will lift up my hand to the Gentiles , and set up my standard to that people , &c. This Ensigne , this Standard is Christ , who is lift up where ever the Gospel is preached . God's Ministers they are his Standard-bearers , and their work is to lift up Christ ; for indeed , what is the Gospel but a Doctrine concerning Christ ? concerning his one Person , two Natures , three Offices , his Obedience , Merits , Benefits ; In all holding forth Christ , that the people might behold , look up to him , beleeve on him . Thus is Christ there lifted up : A truth , and a usefull one , which I will not wholly exclude out of the Text.

The first sense proper to the Text. But the stream of other Expositors , Ancient and Modern , and that ( for ought I know ) with one consent , carry the sense another way , understanding the phrase in the first sense , of the Death and Passion of Christ ; There was the Son of Man lift up , and that in a literall sense ; lift up upon the Crosse ; and of this I conceive our Saviour here to speak : In this sense we find this phrase used by himselfe in two other places of this Gospel , Joh. 8.28 . and 12.32 . in the former place he tells the Jewes , When you have lifted up the Son of Man , then you shall know that I am hee . Now how did they lift him up ? Why , by crucifying him , lifting him up upon the Crosse : The later Text is expresse and full ; And I , ( saith our Saviour ) if I be lifted up from the earth , will draw all men after me . Lifted up , how ? why , the next verse explains it ; This spake he ( saith the Evangelist ) signifying what death he should die ; Thus the people there understood him : as appears by the 34. verse of that Chapter ; and I see no reason why we should not so understand him here in the Text , as under this phrase notifying to Nichodemus and us , both his owne death , and the Manner of his Death .

Quest. But here the Question may be , why our Saviour should here make use of this dark and covert expression ? Quest. Why our Saviour here maketh use of this expression . why doth he not rather in plain and simple termes say , So must the Son of Man be crucifyed ? but he must bee lifted up ?

Ans. Answ. Not to insist upon what some collect from it , though true and usefull .

1. Our Saviour calleth his Death a lifting up , because ( say they ) it was the way to his Exaltation . 1. The Cross the way to his Exaltation . He shall drink of the Brook in the way ( saith the Psalmist ) therefore shall he lift up the head , Psal. 110. Psal. 110. last . which some understand of the bitter Cup of the Passion , making way to his glorious Exaltation ; Ought not Christ to have suffered these things , and to enter into his glory ? Luk. 24. Luke 24.26 . He humbled himself , &c. Therefore God highly exalted him , lifted him up , Phil. 2. Phil. 2.8 , 9. His Humilintion was the way to his Exaltation .

2. Nay more : It was to him an Exaltation : 2. The Crosse it self an Exaltation . Christ in his death , however he seemed to be depressed , humbled , yet he was even then exalted , in as much as therein he triumphed over his and his Churches enemies ; overcoming even there , where he seemed to be overcome : Overcoming Death by dying ; Sin , Satan , Hell , by suffering , yeelding : Even there in his Passion upon the Cross , he spoyled Principalities and Powers , Colos. 2.15 . triumphing over them ( as the Apostle hath it . ) In it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. in his Passion upon the Crosse , which was to him as a Chariot of Triumph : Never did Conqueror triumph so gloriously in his Chariot , as Christ upon his Crosse . And in this regard the Death and Passion of Christ might here be called an Exaltation , a lifting up .

3 The phrase alluding to the Type , the Brasen Serpent ; which was 3 But to let both these passe . It is enough our Saviour here maketh use of this phrase being led to it by the Type , which not onely shadowed out his Death , but the manner or kind of his death ; and that most clearly and lively , as I might show you in some particulars .

1 The Brasen Serpent was lift up above the Earth : 1 Lift up above the earth . so was Christ in his death , he was lift up from the earth , as himselfe phraseth it , Joh. 12.32 .

2 The Brasen Serpent was set upon a Pole 2 Upon a pole . or perch ; and thus was Jesus Christ lift up upon the Tree . He bare our sins ( saith Saint Peter 1 Pet. 2.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Just. Apol. 2. ) in his own body upon the Tree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , super lignum illud , upon that wood , the wood of the Crosse : The one typifying the other .

3 The Brasen Serpent was lift up in the wildernesse , 3. In the Wildernesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In loco vasto , pleno veneni , in quo figura mundi Christi temporibus corruptissimi . H. Grot. ad loc . so saith the Text , in a waste and solitary place , full of venome and poyson ; and such , ( saith Grotius ) was the world ( nay the Church ) in the time of Christ , marvellously corrupted and impoysoned with all kind of Error and Superstition .

4 The Brasen Serpent was so lifted up as that all the Camp of Israel might see it ; and to that end set up in the midst of the Camp , 4. In the midst of the Camp . that they might behold it from all quarters : Thus was Christ lift up as it were in the midst of the world , that the Elect of God in all ages , in all places of the world , might look up unto him .

5 And lastly . The Brasen Serpent was lift up , that whoever beheld it might be healed , 5. For a healing medicine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] Simili effectu . Grot. how mortally soever he was stung : And to the same end was Christ lift up , that whosoever looketh up to him by faith might be saved , as the verse following explains the resemblance betwixt these two .

Thus was the Brasen Serpent lift up , Christ lift up after the like manner . and so was the Son of man lift up .

The death of Christ necessary And it was requisite he should be so , so saith the Text , So must the son of man be lifted up . ] Must . ] So our Saviour often layeth it down , inculcating upon his Disciples , the necessity of his death , Matth. 16.21 . From that time began Jesus to shew unto his Disciples , how that he [ must ] go up to Jerusalem , and suffer many things , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luke 24.26 . Ought not Christ to have suffered these things ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oportet exaltari , He [ must ] bee lift up . The death of Christ was not a thing casual , accidental , much lesse needlesse ; no , it was both needfull and necessary .

In a threefold respect . Necessary , How ? What in respect of Christ himself ? no. In him it was a free and voluntary act , Phil. 2. 8. He humbled himselfe , and became obedient to the death , even the death of the crosse . How then ? Why necessary in a threefold respect . 1 In respect of God . 2 In respect of the Scriptures : 3. In respect of us . In respect of God who had decreed it : In respect of the Scriptures which had foretold it ; In respect of us , who needed it , had perished without it .

1. Of God . 1. In respect of God , who had decreed it . God in his eternall counsell had determined that his Son should suffer , should die . Thence he is said to be the Lamb slain from the foundation of the world , Rev. 13.8 . viz. ( as in regard of the vertue and efficacy of his death ; which extended to the first age of the world , as well as the last , so ) in regard of Gods Decree . Now Gods Decree being immutable , it imposeth a necessity upon that which in regard of secondary causes , is contingent and accidentall . His Decree is irreversible ; Isai. 46.10 . My counsel shall stand . In this respect the son of man [ must ] die . Must ] is for the King , for the King of Heaven ; whose will is a law , imposing a necessity upon the creature , a necessity of obeying .

2. Necessary in respect of the Scriptures , 2. The Scriptures . which had foretold it . The Scriptures in the Old Testament they had foretold the death and passion of Christ , and that both by word , & by signe . By word fore-prophesied it , by signes fore-typified it . Fore prophesied it ; After sixty & two weeks the Messiah shal be cut off , ( slain ) but but not for himself , ( saith Daniel , ) Dan. 9.26 . He is brought as a lamb to the slaughter , ( saith the Prophet Esay ) Isai. 53.7 . Both foretelling the death and passion of Christ . Foretipified it ; Isaak lifted up , and laid upon the Altar by his father ; the Paschal Lamb , the daily sacrifices , all shadowed out the sacrifice of Christ , none more clearly then that in the Text. The lifting up of the brasen Serpent in the wildernesse . Now that all these , these , prophesies , these tipes might be fulfilled , therefore [ must ] the son of man be lift up , suffer , die . For ( as our Saviour tels the Jewes ) The Scriptures cannot be broken , John 10.35 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non potest solvi , It cannot be frustrated , made void . Rather then the Scripture shall be broken , the son of man , I , the Son of God shall be broken . He was broken for our iniquities , Isai. 53.5 .

3. Of mankind . 3. Necessary in respect of us who needed it . God needed not to have given his Sonne : Christ needed not to have given himself ; but we needed it . It was not the Fathers necessity , nor the Sons necessity , nor yet any advantage that could hereby accrue unto either , but our necessities , that brought the Sonne of God to the Crosse . He must suffer and die , otherwise we must have suffered and died , and that eternally . No other way to redeem us , to save us ; the justice of God requiring that the same nature which had sinned , should satisfie ; such was the cure which God prescribed to the Israelites . They were stung by a serpent , and they must be healed by a serpent ; and therefore the brasen serpent must be lift up ; otherwise they were but dead men . And such was the way which the wisdome of God had found out for the redeeming of lost mankind : Man sinneth , and man must suffer ; the same nature , though not the same person : Mercy dispensed with the one , but justice required the other And therefore the Son of man must be lift up , otherwise all mankind had perished , and that for ever , so much the verse following clearly imports . The Son of man must be lifted up , that whosoever beleeveth on him , should not perish : Intimating , that had not the Son of man been thus lift up , had not Christ died , we had been in a hopeless condition : no way for us but we must needs have perished . In regard of us then it was expedient : It is expedient for us ( saith Caiphas , speaking by a spirit of prophesie ) That one man should die for the people , Joh. 11.50 , 51 and that the whole nation perish not . And thus you see how , and in what respects it is here said , that The Son of man [ must ] be lift up .

Applic. To make some Application of this useful truth . In the first place by way of Information . Applic. By way of Information . Behold we hear the depth of mans misery , the height of Gods mercy . Mans misery which required such a remedy , Gods mercy in providing and reaching it forth .

Vse 1. Take wee notice here of the depth of our own misery , our naturall misery Vse 1. Mans naturall misery . by reason of sin , fitly represented , and shadowed out in the condition of these Israelites , being stung or bitten by these serpents . Touching which , that the resemblance betwixt the one and the other , may more clearly appear , wee may in the Type consider , and take notice of three particulars . Three particulars notified in the Type . 1. The Serpent it selfe . 2 The sting of this serpent . 3. The deadly effect of that sting where it fastened . The Serpent it self , a venemous and poisonfull creature ; such generally are all serpents , but this more then other ; and thence called a fiery serpent , both from the colour , which through the abundance of poyson , was shining and glistering like fire : and also from the nature and quality of its poison , which inflamed and burnt the body like unto fire . The sting , or teeth of this serpent , the instrument whereby it conveyed that poison , the effect of that stinging , which was not onely painfull and dangerous , but deadly . Now I suppose your thoughts run before my meditations in applying of every of these . All which read us a usefull lecture touching our naturall misery , shadowing out unto us how wee are all stung by that old Serpent , whose sting is sin , and the fruit thereof death . Briefly of each .

1. The Serpent ; Satan . Revel. 12.9.20.2 . 1. Behold here the Serpent which hath stung us ; Sathan , that old Serpent , as he is sometimes called , and that not unfitly .

1. A Serpent , in as much as in that shape he seduced our first parents , 1. Seducing our first parents in that shape . coming to the woman in the shape of a serpent , speaking in , and by the serpent , making use of that creature as his instrument in conveying his suggestions ; 2 Cor. 11.3 . whence it is said , that the serpent bebeguiled Eve , that is , Satan in the Serpent .

2. Resembling the serpent , 2. Resembling the serpent . and that in two prime qualities and properties of that creature , viz. the subtilty , and poysonous nature of it .

1. In Subtilty ; 1. In subtilty . Gen. 3 1. The serpent was more subtil then any beast of the field , Gen. 3. Satan more subtil then any of the sons of men ; Crafty to deceive . 2 Cor. 11.3 . [ The Serpent beguiled Eve through his subtilty . ] Having his windings and turnings , 2 Cor. 2.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ephes 6.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and subtile insinuations , his Devices , his Methods , as the Apostle calleth them , whereby he winds himself in and out : Even as that serpent was able to creep in and out of the Garden unespied ; so doth Sathan insinuate himselfe into the most sacred societies , Job 1.6 . into the most holy duties ; I , even into the bosomes of men , secretly , closely .

2. A Serpent for his poison . The Serpent is full of venome , and so is Satan of malicious wickednesse . 2. In malicious wickednesse . O thou full of all subtilty and mischiefe , thou child of the Devil , saith Paul to Elimas the Sorcerer , Acts 13. Acts 13.10 . Such was the child , and such is the father ; Satan full of wickednesse in himself ; thence called sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that wicked one . Matth. 6.13 . Ephes. 6.16 . And full of poisonous malice against God , and his people , which upon all occasions he is ready to vent , and spit forth in mutuall accusations , accusing God to man , and man to God , seeking to communicate his poison , to infect , and impoison , and destroy others . Here is the Serpent which stung our first parents , and in them all their posterity .

But what is the sting of this Serpent ? sin . 2. The sting of this Serpent , sin . Serpents have their stings or teeth , whereby they convey their poison , wounding where they fasten ; so hath this old serpent , whose sting is sin . The sting of death is sin ( saith the Apostle ) and so of Sathan , 1 Cor. 15.56 . who hath the power of death . Had it not been for this , Heb. 2.14 . Satan could never have hurt our first parents . A serpent may wind round about the body of man , yet unlesse it fasten the sting or teeth in him , it hurts him not . Had not Sathan fastened the sting of his tentation in our first parents , drawing them to sin against their God , all his assaults had been to no purpose . Hence was it that our blessed Saviour came off safe from those incounters with this old serpent , both in the wildernesse , and in the garden . The Prince of this world cometh ( saith our Saviour ; ) but hee hath nothing in me , John 14. John 14. He assaults him as he did our first parent in the Garden ; but he could not hurt him , because he could not fasten the sting of his tentation in him , to draw him to sin . But in our first parents hee did , wounding first the woman , then the man , drawing both into the transgression ; and so by that means impoisoning the whole nature of man ; inwrapping all their posterity both in the guilt , and stain , and dominion of sin . Hence is the sting of this serpent .

3. And what is the effect of this stinging ? 3. The Effect of this stinging . why , behold that not onely painfull and dangerous , but deadly : Hereby whole mankind was poisoned , and the whole of man . Like as those serpents stinging the one part of the body , the poison spread it selfe through all the members : Thus the poison of sin entering by one man , it hath poisoned the whole Masse of mankind , and every part of man : so as every power , and faculty of the soule , and every member of the body , they are all poisoned , and that mortally . Such was the stinging of those serpents ; it was mortall , deadly , Rom. 6. last . incurable by any naturall means ; and such is the effect of sin . The wages of sin is death . Death not onely temporall , but spirituall and eternall . Of which I shall have occasion to speak hereafter .

Lo here then the condition of all the sons of men by nature . Mans naturall condition very miserable . A condition how miserable ? Who is there but so looketh upon the condition of a poor Israelite , being stung with those fiery serpents ? what was his smart , his anguish ? Thinking of them , learn to pity our selves , or others , being yet in the state of nature : having the sting of sin sticking in our soules , O what horrour , what torment will this procure to us , if not speedily cured ? That we feel it not now , it is because we are asleep . An Israelite being asleep , possibly he might not feel the anguish of his stinging , but being awakened , hee could not but be sensible of it . Hence it is that wicked men now feele not the smart , and anguish of their sins ; Alas , they are asleep : but if ever God awaken them ( as sooner or later hee will , in this life , or in hell ) what horrours , what torment will these procure unto them ? See it in Judas , when the old Serpent had fastened the sting of his tentation in him , and brought him to betray his Lord and Master , at first he feeles it not ; but so soon as God had awakened his conscience , see now how in the anguish of his soule he runs to the Chief Priests , ( even as these Israelites being stung did to Moses ) bewailing his condition , complaining of his sin and misery ; Matth. 27.4 . I have sinned in betraying innocent blood : but all in vaine , without either cure or ease . The poison being got to his heart , he swels , and bursts , and dies upon it . And here is the first thing which I propounded to be taken notice of : Mans misery by nature , represented and shadowed out by the condition of an Israelite stung with these fiery serpents .

Vse 2. Gods mercy in providing a remedy . 2. In the second place , behold we also in the same glasse the height of Gods mercy , in providing a salve for this sore , a remedy for this misery . What a mercy do we account it in God , that hee was pleased to provide a brusen serpent , to cure the stinging of those fiery serpents ? And so indeed it was , specially if looked upon according to the circumstances of it : That he who was justly provoked to wrath against them for their sins , their ingratitude , their murmuring and repining against him , that he should provide a remedy for them ; and that hee should then do it , when all other means had left them desperate ; that he should step into them in this their great necessity ; what a mercy ? Behold the like , a far greater mercy in the thing signified : That God should provide a way and means of deliverance for us when wee were enemies to him ; Rom. 5.8.10 . and that he should then do it , when neither men nor Angels could do any thing for us , behold here as infinite wisdome , so infinite mercy . And who can behold it without a thankfull admiration ? That God should turn Physician to such a Patient ; that he should devise for them , and prescribe to them , who spared not to devise , and speak , and act against him ; then taking them in hand for cure , when all other means had given them over , how doth this commend the mercy and love of God both towards them and us ? Behold here the truth of that prophetical protestation , Ezek. 33. Ezek. 33.11 . As I live ( saith the Lord God ) I have no pleasure in the death of the wicked . That God punished some of the Israelites with death for their rebellions , it was but justice : making them exemplary to the rest . Poena ad paucos , terror ad omnes ; That he spared the rest , providing a cure for them , this was mercy ; wherein God declared that hee was not delighted in the misery and destruction of his creature . That God bindeth some wicked and ungodly men over unto just condemnation for sin , this he doth in justice ; yet is he not delighted in the destruction of his creature ; and thence is it that he hath provided a way and means of salvation for others . Hee that lift up this brasen serpent in the wildernesse for those surviving Israelites , he hath also lift up a Saviour for us , delivering his own and onely Son to the death for us ; that he dying , we might not die ; that believing on him , we might not perish , but have everlasting life .

Vse 3. And hath God done this for us ? Vse 3. Exhortation to make use of this remedy . O let not this grace and mercy of his bee in vain to any of us ! When God had caused the brasen serpent to be set up in the wildernesse , such as were stung with those fiery serpents , ( I suppose ) they should not need to have been pressed to go out of their Tents , to repaire and look up unto it for cure . Such is our condition ( as you have heard , ) All stung , and that mortally by this old Serpent : And such hath Gods mercy been , he hath provided a brasen serpent for us , caused his Son to bee lift up for us : O let us not now neglect so great salvation , but come forth of our Tents , go we out of our selves , and come unto Jesus Christ , looking up to him that we may bee made partakers of the benefits of his death and passion . To this end was the brasen serpent lift up , that the people might look up to it . And to this end was the Lord Jesus Christ lift up upon the Crosse , that poor sinners might look unto him . And this let us do .

I mean , as many of us as feel the need wee have of him : as feele the sting of sin sticking in our souls , and so desire to be freed not onely from the guilt and terrour , but also from the power of it . For such and onely such they are that shall have benefit by Christ . The brasen serpent being lift up , all Israel might look upon it , but they only had benefit by it , who feeling themselves stung , looked up to it for cure . Thus is it with our Brasen Serpent , the Lord Jesus . Others may look upon him , and yet be never the better for him : So did the Jews , who saw him crucified , yet had no benefit by him : Ferus ad Text. Multi viderunt & oderunt , Many of them saw him , and hated him ; and so had better never have seen him . Thus do many Christians behold Christ in the history of the Gospel , behold him crucified before their eyes in the preaching of the word , and yet not feeling the neede they have of him , they shall never have any benefit by him .

O then labour wee first to be sensible of this , to feele our selves stung , mortally stung . Be we sensible of our condition . So we are , whether we feele it or no ? and the lesse we feele it , the greater is our danger , and the lesse hope of grace : onely labour to bee thus sensible hereof , that so wee may feele the need wee have of Jesus Christ , that wee may see our selves dead men without him . Now , and not till now , are we fit for him : Other qualifications or predispositions hee requireth none ; onely that we be sensible of the need we have of him . Being such , now come we unto him , and come with boldnesse and confidence , being assured that wee shall finde a perfect cure in him , and from him , wee shall not die , but live . So much the verse following will assure us of , wherein we shall meet with the two other particulars , which I took notice of in the Type , fully answered ; viz. the end and efficacy of this our Brasen Serpent , To which I now come .