The Mystical Brazen Serpent, Tract 1 · Part 1

The Mystical Brazen Serpent · Tract 1 · Part 1

p. 1JOHN 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 p. 2viz. 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 p. 3Serpent 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 MyſteryIt was to the Iſraelites both a Medicine, p. 4and 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. foreign, a Doctor, a Teacher of the Law, one well verſed in the Law, one that ſtood much upon the Law,Joh. 9.28,John 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 p. 5Types 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.Matt 27:42How 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 p. 6anſwer. 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. 18.4.2 Kgs 18:4how 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 p. 7this 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 p. 8from 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.Acts 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. 12.9.2 Cor 12:9which 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.Num 21:5 The Iſraelites beginning to laoth their Mannah, they murmure p. 9againſt 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. 12.11.1 Kgs 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.Rom 2:4Rom 2:5

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.Deut 32:392 Cor 12:9upon 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 p. 10unto 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.Num 21:8It 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 meansObſerv. 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. 107Pſal. 107.20.Ps 107:20 He ſent forth his word and healed them.] His p. 11word; 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 p. 12upon 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 14.6.1 Cor 10:4John 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.Ps 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.Num 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.Isa 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) onelyonly to three; viz. to Ezekiel, Daniel, Chriſt. To Ezekiel it is given by God himſelfe, ſpeaking to him p. 13in the ſecond Perſon, Son of man, ſtand upon thy feet, Ezek. 2.1.Ezek. 2. ver. 1.3, 6. &c.Ezek 2:1Ezek 2:3Ezek 2:6 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.Dan 8:17 Ʋnderſtand, 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.Dan 7:13] And (as ſome conceive it) by Aſaph, Pſal. 80.Pſal. 80.17.Ps 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 importMany anſwers are returned; ſome of them more witty then weighty. I ſhall onelyonly 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.

p. 141. 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.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.Job 25:6 Lord, what is man (ſaith the Pſalmiſt) that thou art mindfull of him, Pſal. 8.4. Iſa. 51.12.Ps 8:4Isa 51:12or 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,foreign Beni Adam, Filii Hominis, The Sons of man, that is, (as the Septuagint renders it) foreign, Earth-born: As the Latines were wont to call ignoble perſons,H. Grot. Annot. in Mat. 8.20.Matt 8:20 Terrae filios, Sons of the earth; ſo here, Filii Adam, Sons of earthie man, baſe man, oppoſed there to Beni Iſh, foreignFilii viri, The ſons of noble man. p. 15The 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 hāc voce Chriſtus ſuam illam foreign, 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 foreign, quàm apud Iſaram, cap. 53.3. foreign H. Grot. Annot. in Matt. 8.20.Phil 2:7Matt 8:20 foreign, 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 p. 16of 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.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. 2.8.1 Cor 2:8he 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 S^t. 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, inTo 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 onelyonly reflect upon thoſe few which I named already. Beginning with

1. The Matter. Iſai. 45.2.Isa 45:21. 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. p. 17And 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.Isa 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.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.Heb 4:15who was a man like unto us in all things, ſin onelyonly 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.Phil 2:7) that is, of us meer men; I, of us ſinful men:Rom. 8.3.Rom 8:3 God ſending his Son in the likeneſs p. 18of 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.John 9:24 that is, a great and notorious ſinner:Mark 15.28. Iſai. 53.12.Mark 15:28Isa 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.2 Cor 5 He was made ſin for us, (ſaith the Apoſtle) viz. by Imputation, having the iniquities of many, Iſai. 53. ver. 6. and 12.Isa 53:6Isa 53:12of 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.Rom 5:19Even 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. 15.21.1 Cor 15:21 that as by a man came death, ſo by a man ſhould come the Reſurrection of the p. 19dead; 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, foreign, 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.Luke 1:35 Free from Actual ſin. He did no ſin, neither was there guile found in his mouth, 1 Pet. 2.1 Pet. 2.22.1 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 S^t. Peter (the juſt for the unjuſt, that he might bring us to God, 1 Pet. 3.1 Pet. 3.18.1 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. Ʋpon 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, p. 20others 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.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; foreign, 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 p. 21mankinde, 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. 19.28.2 Sam 19:28Such 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.Gal 3:1there crucified before our eyes: when we conſider what he hath done, what he hath ſuffered for us, and reflect upon p. 22our 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: foreign, 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 p. 23this 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.Rom 1:21Eph 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. 2.14.1 Cor 2:14the naturall man foreign, 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. 1.12.1 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, p. 241 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 p. 25determinate 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, foreign, 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 p. 26the 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 p. 27the 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 p. 28way (ſaith the Pſalmiſt) therefore ſhall he lift up the head, Pſal. 110.Pſal. 110. laſt.Ps 110 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.Luke 24:26 He humbled himſelf, &c. Therefore God highly exalted him, lifted him up, Phil. 2.Phil. 2.8, 9.Phil 2:8Phil 2:9 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.Col 2:15triumphing over them (as the Apoſtle hath it.) In it, foreign, 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 was3 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 onelyonly 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.

p. 291 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. foreign. Juſt. Apol. 2.1 Pet 2:23) in his own body upon the Tree, foreign, 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. foreign, 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. foreign.] 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.

p. 30The death of Chriſt neceſſaryAnd 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. foreign. Luke 24.26. Ought not Chriſt to have ſuffered theſe things? foreign. And ſo here, foreign, 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.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.Rev 13:8viz. (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 p. 31neceſſity upon that which in regard of ſecondary cauſes, is contingent and accidentall. His Decree is irreverſible;Iſai. 46.10.Isa 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.John 10:35foreign. 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.

p. 323. 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, p. 33ſpeaking by a ſpirit of propheſie) That one man ſhould die for the people, Joh. 11.50, 51John 11:50John 11:51and 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.

Ʋſe 1. Take wee notice here of the depth of our own miſery, our naturall miſeryƲſe 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 onelyonly painfull and p. 34dangerous, 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.Rev 12:9Rev 12:20Rev 12:21. 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. 11.3.2 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.Gen 3:1The 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. 11.3.2 Cor 11:3 [The Serpent beguiled Eve through his ſubtilty.] Having his windings and turnings,2 Cor. 2.11. foreign, Epheſ 6.11. foreign.2 Cor 2:11Eph 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.Job 1:6into p. 35the 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.Acts 13:10 Such was the child, and ſuch is the father; Satan full of wickedneſſe in himſelf; thence called ſometimes foreign, that wicked one. Matth. 6.13. Epheſ. 6.16.Matt 6:13Eph 6:16And 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. 15.56.1 Cor 15:56 who hath the power of death. Had it not been for this,Heb. 2.14.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 p. 36from 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.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 onelyonly 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.Rom 6 incurable by any naturall means; and ſuch is the effect of ſin. The wages of ſin is death. Death not onelyonly temporall, but ſpirituall and eternall. Of which I ſhall have occaſion to ſpeak hereafter.

p. 37Lo 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.Matt 27:4I 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 p. 38to be taken notice of: Mans miſery by nature, repreſented and ſhadowed out by the condition of an Iſraelite ſtung with theſe fiery ſerpents.

Ʋſe 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.Rom 5:8Rom 5:10 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 p. 39them 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.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 onelyonly 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.

Ʋſe 3. And hath God done this for us?Ʋſe 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 p. 40condition (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 onelyonly from the guilt and terrour, but alſo from the power of it. For ſuch and onelyonly 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 p. 41the 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: onelyonly 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; onelyonly 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.