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 Ver. 15. That whosoever believeth on him should not perish but have Eternall life IN which words wee may see the Truth not onely Answering The Truth excelling the Type but Excelling the Type advanced above it and that in two particulars In the Effect of it and in the Extent of that effect For the Effect The brasen serpent was the means of a bodily cure of preserving a temporall life But Christ is the means of a spirituall cure of procuring an eternall life For the Extent of that effect The brasen serpent was erected for the use and benefit of the Jew Christ crucified is a Saviour both of Jew and Gentile the efficacy and vertue of his death extending to both alike That whosoever believeth on him should not perish but have eternall life Division Shall we devide the words we may take notice in them of two things a Condition and a Promise A condition the same with the condition of the new Covenant the Covenant of Grace viz. believing on Jesus Christ Whosoever believeth on him The Promise importing the great benefit accruing to them who shall rightly performe this condition They shall not perish c. Wherein wee may take notice first of the benefit it selfe then of the persons to whom it extends The Benefit it selfe which is partly Privative partly Positive Privative deliverance from death They shall not perish Positive fruition of life and that eternall life They shall not perish but have eternall life The Extent of which benefit is indefinite universall to all those that shall performe the condition That whosoever believeth c. It is not my purpose to insist precisely in the steps of this Division I shall rather for our better and more profitable proceeding draw forth the words into four distinct and plaine doctrinall Propositions or Conclusions The first whereof is necessarily implyed the rest plainly expressed 1. Four Doctrinall Conclusions All men by nature are in a perishing estate and condition 2. The onely way and means of deliverance out of that perishing state is by Jesus Christ and him crucified 3. The onely way and means of receiving benefit by and from Jesus Christ is to believe on him 4. Whosoever so believeth on him shall have perfect salvation by him Four main and usefull Conclusions each a Principle of Christian Religion a Head of Catechisme necessary even for children to know and understand and yet of soveraigne use for the most growne Christian I shall handle them distinctly and plainly still having an eye to the Type here set before us wherein as in a glasse we may read the truth of every of these perticulars and of the greatest part of what I shall say concerning them Begin with the first Conclusion 1. All men by nature in a perishing condition A truth though not directly expressed yet necessarily implyed All men by nature are in a perishing condition Mark it Christ the true Brasen Serpent was lift up that whosoever believeth on him should not perish c. A cleare intimation that without Christ and without faith in Christ all men are but dead men in a perishing state a state of perdition deprived of life subjected unto death 1 Deprived of life 1.
obey him Heb. 5. Heb. 5.9 A Saviour to his people his Elect So much his name imports Thou shalt call his name Jesus for he shall save his people saith the Angel to Joseph Mat. 1. Mat 1.21 Saving them from spirituall enemies sin and Satan Save them from what why from sin and Satan their Spirituall enemies He shall save his people from their sins Sin is the sting of the Old Serpent as I have shown you And from this Christ the true Brasen Serpent saveth his people Obj. Saveth them you may say How it is that Beleevers are infested with both How then is it that they are daily so infested as they are Infested by sin and Satan assaulted by the one and foiled by the other Answ To this let the Type make answer which meets with it fully The Israelites after the Brasen serpent was set up they were still infested with those Fiery Serpents still stung by them and that stinging as painfull to them and in it selfe as dangerous and deadly as formerly it was but it was not so mortall to them who looked up to that Brasen serpent Here was the vertue of this soveraign Antidote The brasen serpent saved them not from the stinging of the Serpents but from the deadly consequence of that stinging Thus doth Christ save his people from sin and satan in this life not from being infested by them though in part also he restrains the malice of Satan and abates the power of sin in his people the Truth herein again excelling the Type but from perishing by them Mark the Text That whosoever beleeveth on him should not perish Thus doth Christ save his people though not altogether from sin it selfe yet from the consequence of sin which is death and condemnation There is no condemnation to them which are in Christ Jesus Rom. 8.1 In the wildernesse the Serpents themselves were not taken away nor yet the sting from these Serpents nor yet the venome from that sting onely rendred not mortall to those who made use of this means of Cure Thus in this life sin is not quite abolished nor yet the guilt taken away from the sin No even in a justified person sin still remains and that as sin which the beleever often feeleth the smart of but the guilt and punishment and power of it is so taken away by Christ as that it shall not be mortall to the person that looks up unto him They shall not perish but have eternall life Thus is Christ a Saviour to his people Quest Quest How Christ cometh to be a Saviour But how cometh he to be so Ans He is so by his Fathers appointing his own undertaking and discharging of this office 1. By his Fathers Ordination Answ 1 By his Fathers Ordination and appointment How came the Brasen Serpent to be an Antidote against the biting or stinging of those fiery serpents why God had designed and appointed it to be made and set up for that end and purpose Even thus cometh the Son of man to be the Saviour of mankind God his Father designed and appointed him to this office Psal 89.19 I have laid help upon one that is mighty saith the Psalmist It is spoken literally of David mystically of Christ upon whom God the Father laid the office of reconciliation of propitiation Whom God hath set forth to be a propitiation saith the Apostle speaking of Christ Rom. 3. Rom. 3.25 A Propitiation that is a means of reconciliation and attonement Hereunto God his Father appointed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-appointed fore-ordained him viz. from eternity This God did before time and having designed him to this office he fitted and furnished him for it A Body hast thou prepared or fitted for me Heb. 10.5 It is spoken in the Person of Christ And having thus fitted him for it he puts him upon it sending him into the world upon this service to be the Saviour of it John 3.17 God sent his Son into the world not to condemne the world but that the world through him might bee saved saith the 17th verse of this Chapter 1 John 4.14 We have seen and do testifie saith this same Apostle that the Father sent the Son to bee the Saviour of the world Thus hee came by his office His Father designed him to it fitted him for it put him upon it 2. By his own undertaking 2 By his own undertaking Being thus put upon it he undertook it and that voluntarily willingly Lo I come to do thy will O God Heb. 10.7.9 It is the speech of Christ himselfe to his Father Heb. 10. And what was the will of his Father why that he should undertake this great work of Redemption the saving of his Elect people that none of them might perish This is the Fathers will which hath sent me saith our Saviour to the Jews that of all which he hath given me I should lose nothing but should raise it up again at the last day John 6.39 40. And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life c. And this will of his he came to performe Luke 19.10 The Son of man is come to seeke and to save that which was lost He is come venit promptus paratus ready to do whatever his Father required from him for the saving and redeeming of his Elect 3. What he undertook he hath also discharged 3. By his faithfull discharging As he undertook it willingly so he hath discharged it faithfully He was faithfull to him that appointed him Heb. 3.2 Faithfull in discharging that office which God his Father had appointed to him for mans redemption In that regard called a faithfull High Priest Heb. 2.17 A faithfull High Priest in things appertaining to God to make reconciliation for the sins of the people Christ faithful in his obedience 1. Active Faithfull So he shewed himselfe both in his Active and Passive Obedience 1. In his Active Obedience fulfilling the Law It becometh us to fulfill all righteousness So he telleth John the Baptist Mat. 3.15 This he came to do I am come not to destroy the Law but to fulfill it Mat. 5.17 And this he did He fulfilled the Law not onely the Ceremoniall Law which was fulfilled in him but also the Morall Law which was fulfilled by him and that as by instruction to others so by observation in himselfe 2. In his Passive 2. Passive Obedience he suffered the curse of the Law Gal. 4.2 Being made under the Law as the Apostle hath it as under the Observation so under the Malediction of it Being a Surety for his Elect hee made a full and plenary satisfaction as by doing so by suffering what the justice of God required at their hands Bearing the sins of the world the world of his Elect which were layed upon him by his Father He
to heal and save Briefly of each it being not my purpose now to insist largely upon the Doctrine of Faith which I reserve to another occasion Quest Quest What saving faith is 1. What is this Faith by which wee obtaine salvation by which wee draw this healing saving vertue from Christ Ans Answ Illustrated from the Types To this I cannot answer more aptly and clearly then by having recourse to the Type which most excellently shadowes out unto us the nature of that Faith whereby we are justified and saved which is done by looking up unto Christ so looking up unto him as the Israelites did to the Brasen Serpent Q. Now how did they look up to the Brasen Serpent A. Therein we may take notice of two things 1. Their Action 2. Their Affection There beholding it and the Affection wherewith they beheld it 1. They beheld it looked upon it saw it made and saw it lifted up withall taking notice for what end and purpose it was made and lift up 2. As they thus saw it so they looked unto it viz. in an Affectionate way with a twofold affection 1 Of Desire 2. Of Hope or Trust desiring to be cured hoping and trusting to be cured by it Thus did they look upon the Brasen Serpent not onely seeing it Numb 21.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspicicbat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intucri quod majus est quà m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videre unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expectatio but looking upon it with desire and expectation of receiving benefit by it as the word in the Originall there properly signifieth And thus doth the true Believer look up unto Jesus Christ Beholding him and believing on him You have them both together in that one verse John 6.40 This is the will of him that sent me that every one which seeth the Son and beleeveth on him may have everlasting life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Beholding Christ 1. Faith beholding Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. with the eye of his soule rightly apprehending and seriously considering him For that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non de nihilo est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic potius dixit quà m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide 1 John 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Grotius ad loc Cicero Tuscul 5. Nec enim quis qui◠videt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza G◠Annot. Dr. Taylour's Brasen Serpent properly signifieth as Beza and Grotius note upon it Non quavis modo sed cum attentione videre not a bare and simple Intuition a casting a glance upon a thing but a serious and advised observing and viewing of it Studiosè perspicere as Tully renders it studiously to view and consider a thing This is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus doth the true believer behold Jesus Christ considering him as made the Son of man taking the nature of man upon him then in that nature lift up Lift up two wayes Ratione ligni ratione regni as some distinguish First In his Passion upon the Crosse there suffering Then in his Session upon the Throne of his glory there triumphing Both these the Beleever taketh notice of looking upon Christ in his twofold state of Humiliation Exaltation And here is the first act of this faith it looketh upon Christ as held forth in the word apprehending and beleeving what is there revealed concerning him touching his Incarnation Birth Life Death Resurrection Ascension Intercession withall taking notice to what end all this was done viz. for the redeeming and saving of lost mankind And here is the Vision of Faith 2. The second thing is the Affection of it 2. Faith an affectionate looking up unto Christ The beleever thus beholding Christ he also looketh up unto him Looking upon him even as the lame man which lay in Solomons Porch looked upon the Apostles Peter and John Act. 3. Look on us say they ver 4. And so hee did not onely casting his eye upon them as he did upon other passengers but he looked upon them wistly affectionately with desire and hope He gave heed unto them expecting to receive somthing from them ver 5. Thus doth the beleever look upon Christ not only beholding him by a bare and simple intuition taking notice of what he was what he hath done what he hath suffered and to what end c. all which the very divels themselves know and believe but he looketh up unto him in an affectionate way So saith the Prophet of the converted Israelites Isai 17.7 At that day shall a man look to his Maker and his eyes shall have respect to the holy One of Israel And the Prophet Zachary speaking of the Spirit of Grace which God promised to poure out upon his people saith that then They should looke upon him whom they have pierced Zach. 12.10 viz. in an affectionate way And thus doth the true beleever look upon Christ viz. with a double Affection of Desire and Hope 1. Desire 1. With Desire Earnestly desiring to partake of the merits and benefits of Christ desiring to to be healed saved by him Which desire ariseth from the sense and apprehension of his own misery from the sense of sin and the apprehension of Gods Wrath due unto it Even as an Israelite feeling himselfe stung and apprehending the eminent danger he was in out of that apprehension he looketh up to the Brasen Serpent with desire of cure Thus the soul of a beleeving sinner feeling it selfe mortally stung by sin apprehending it selfe in a lost state and condition it looketh up unto Jesus Christ earnestly desiring pardon of sin and eternall salvation by and through him 2. Confidence 2 And as it desireth it from him so it hopeth for it by him resting upon him for it for the obtaining of what it desireth and standeth in need of thus doth the Beleever look up unto Jesus Christ even as the Psalmist saith Psal 123.2 the Eyes of servants look unto the hands of their Masters and as the eyes of a maiden to the hand of her Mistris viz. as for direction so for Protection and Provision expecting to receive benefit by them Even so doth the true beleever look up unto Christ waiting resting depending and relying upon him for what he standeth in need of viz. the pardon of sins and eternall salvation And herein lieth the principall act of that faith whereby we are justified and saved viz. in this soul-recumbencie this resting and relying upon Christ for Justification and Salvation Beleeving on Christ importing So much the phrase here in the Text imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Qui credit in ipso as the Vulgar Latine renders it but in Eum Hee that beleeveth on him Wherein we have two things pointed out unto us 1. The proper Object 2. The proper Act of faith as it justifieth and saveth 1 The proper Object of faith as it justifieth and saveth is Christ True it is
live againe True indeed his dead body shall be raised up again but not to the Resurrection of Life This is the portion of Gods Saints John 5.29 They that have done good saith our Saviour shall come forth to the Resurrection of life that is to a Resurrection that hath an eternall life following it this is peculiar to them Luke 14.14 thence called the Resurrection of the Just Luk. 14. As for wicked men they have no share in it they shall also come forth of the Graves But how Why even as condemned malefactors are brought out of their Prisons and Dungeons to the place of Execution So shall they come forth of their graves not to the Resurrection of life but of Condemnation as it there followeth They shall be raised up not unto that blessed life but unto death even to that eternall death which shall be to them a dying life and a living death And here is their perishing But thus shal not the Beleever perish The Beleever shall not perish Die he may and die he must that as other men die so seeming to perish whence even righteous men are said to perish The righteous perisheth no man layeth it to heart Isai 57.1 that is he dieth and that seemingly as others do How dieth the wise man even as the fool saith the Preacher Eccl. 2.16 in the outward appearance no difference as it is said of our Saviour He made his grave with the wicked and with the rich in his death Isai 53.9 So fareth it with Gods Saints they make their graves lie down in the dust with wicked men dying as they die their souls both separated from their bodies and their bodies to dust and who shall distinguish betwixt their ashes in the outward appearance no difference between the one and the other yet a grand difference there is the one perisheth not so the other The one dying dieth to die dyeth Temporally to die Eternally The other dying dyeth to live dyeth a Temporal death that he may live an eternall life so it followeth in the next words He shall not perish but have Eternall life 2. Possitive Eternall life Eternall life Here is the Positive part of the Benefit wherein our Saviour explains what he meant by not perishing viz. he shall not die but live eternally Behold here the Prerogative of Gods Saints even of all true Beleevers wherein they differ from all others Not only from the Bruit creature the bruit Creature perisheth in death so shall not they But even from wicked men Wicked men they do not properly perish in death but they die to die so as they shall never see life this true life They shall never see the face of God never injoy his presence in whose presence is life Being Separated from the presence of his grace here they shall be separated from the presence of his glory hereafter and to this punishment of losse shall be added the punishment of sense They shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thes 1.9 Being confined to that place of horror and darknesse they shall be subjected both in souls and bodies to endlesse and easelesse unsufferable unspeakable unconceivable torments and so shall for ever be in a perishing condition But as for God's Saints and faithfull ones even all true Beleevers they shall not only not perish as the bruit Creature doth but they shall be possessed of that life which all unbelevers shall be excluded from even Eternall life Eternall Life Eternall life what Under these two words the Spirit of God in Scripture frequently sets forth unto us the state and condition of Gods Saints in Heaven which being a most blessed state full of Glory and Happinesse is therefore called by the name of Life because of all things upon earth life is the most precious most set by And in as much as that state is immutable unchangeable therefore it is called Eternall Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing the same to all ages to all Eternity This blessed life the Beleever enters into upon earth when he first beginneth to beleeve on Christ then is he translated from death to life then is this blessed life estated upon him and begun in him thence saith our Saviour This is life eternall to know thee the only true God and him whom thou hast sent Jesus Christ Joh. 17.3 To know God and Christ to know God in Christ this is life eternall It is so as in regard of assurance so in regard of Inchoation being the beginning of that blessed life which Gods Saints entering upon here in the kingdome of Grace shall have the full fruition of hereafter in the kingdom of glory He shall not perish but have eternall life The Type falling short of the Truth Eternall life Behold here the Truth in the Text advanced above and beyond the Type Those whom the Brasen Serpent cured they afterwards died Not so they who are cured and healed by Christ If a man keep my saying saith our Saviour he shall not see death Joh. 8.51 Joh. 8. They shall live Eternally never seeing tasting of that second death so laith our Saviour expresly unto Martha Joh. 11. He that beleeveth on me John 11.25 though he were dead yet hee shall live and he that liveth and beleveth on mee shall never die Though he were dead Dead Spiritually saith Calvin Dead in trespasses and sins as all men naturally are yet upon this beleeving he shall live viz. live the life of grace here and so living and beleeving he shall never die never die Eternally Or if we take it as Arctius and others expound it of a Naturall Temporall death Whosoever beleeveth though he be dead that is dead as Lazarus was yet dying in the faith he shall live he shall be raised up again to life And he that liveth and beleeveth on me that is say some such as shall be found alive at the coming of Christ they shall never die only be changed Or He that liveth and beleeveth shall never die that is eternally so the words in the Originall may bee construed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non morietur in aeternum though he die Temporally yet not eternally And here is the Benefit it selfe which Beleevers have by beleeving on Christ The Extent of this Benefit followeth 2. The Exte of the Benefit which is as I said as large as may be indefinite universall reaching to all those who performe the condition So you have it in the first word Whosoever Of which but a word The Benefit of Christs death extends to all true believers Doct. To all believers As onely to them so to all and every of them Whether Christ died intentionally for all men as Arminians would have it I shall not stand now to discusse it Sure we are he died for all those that believe on him and to them all and every of them shall
his death be made effectuall Even as the Brasen Serpent was lift up for all those Israelites which feeling themselves stung looked up unto it and to those who did so look upon it it was effectuall and availeable for their cure and that to all of them Even thus was the Lord Jesus lift up upon the crosse for all those that shall believe on him For them Christ prayed I pray not for those alone saith our Saviour that is for his Apostles and Disciples onely but for them also which shall believe on me John 17.20 And for them he died I lay down my life for my sheep John 10.15 Such as being elected before time are in time called to believe on him And to all and every of these shall his death be made effectuall Whosoever c. Whosoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis credens Whosoever the term explained all and every one that believeth Be they what they will what for Nation what for Sex what for Condition outward or inward c. For Nation whether Jew or Gentile Herein again the Type falls short of the truth The Type falling short of the Truth and is out-stripped by it The Brasen Serpent was lift up for the benefit of the Israelites one Nation onely but Christ the true Brasen Serpent is lift up as well for the Gentile as for the Jew as well for all Nations as for one Nation In that day saith the Prophet Esay there shall be a root of Jesse which shall stand for an Ensigne of the people to it shall the Gentiles seek Isai 11. Isai 11.10 This Root of Jesse is Jesus Christ the Son of David the Son of Jesse So the Apostle himselfe expounds it Rom. 15.12 He being lift up upon the Cross is made an Ensign a Standard to the people and that not onely to Jews but to Gentiles In him shall the Gentiles trust saith the Apostle And so doing both Jews and Gentiles having a like interest in him shall have a like benefit by him So saith the same Apostle expresly Rom. 1.16 where speaking of the Gospel he tels us that it is the power of God to salvation to every one that believeth to the Jew first and also to the Grecian To Jews and Gentiles no difference betwixt Nation and Nation no nor yet betwixt Condition and Condition or Sex and Sex Bond and free rich and poor noble ignoble male female all alike in Christ Jesus Gal 3.28 So Paul tels his Galatians There is neither Jew nor Greek neither bond nor free there is neither male nor female for ye are all one in Christ Jesus Upon their coming to him and believing on him all alike justified and saved by him Even as the Israelites coming and looking to the Brasen Serpent they were all a like cured Young and old Masters and servants Princes and Peasants no difference betwixt the one and the other Even so is it with all that come unto Jesus Christ Rom. 3.27 The righteousnesse of God which is by the faith of Jesus Christ is unto all and upon all that believe saith the same Apostle for there is no difference Whosoever believeth on him shall have alike benefit by him But I must not dwell upon illustration That which now remains for the closing up of this point and this Text is a word of Application which I shall direct only two wayes By way of Consolation Exhortation 1. By way of Comfort and Encouragement to Vse 1. Comfort to penitent sinners all poor penitent sinners such as feeling the sting of sin in their souls and being made sensible of the need they have of Jesus Christ desire to come and look up unto him to believe on him Let them know and know it to their everlasting comfort that for their sakes was this Brasen Serpent lift up for their sakes was the Lord Jesus by his Fathers Ordination and appointment lift up upon the Crosse so as they coming unto him shall not misse of benefit by him It matters not what you have been what you are Onely believe God who required no more at the Israelites hands but to look up to the Brasen Serpent requires no more from penitent sinners but to look up unto Jesus Christ by faith So doing whoever thou art thou shalt not perish And what a sweet incouragement is this take it to your selves you to whom it belongeth Are you in the number of those whose eyes God hath opened and whose hearts he hath inclined thus to look up unto the Lord Jesus thus to believe on him To you be it spoken to all and every of you you shall not perish but have everlasting life Whosoever Gaude hic meum tuum omnìum credentium nomen scriptum est Scultetus Now rejoyce and be glad saith one writing upon it Here is my name and thy name and the name of every believer written All written in this promise and so in the Book of life So saith Paul of his fellow-labourers naming some of them by name Whose names are in the book of life Phil. 4.3 And who is there but would be glad to read his name written there no such ground of rejoycing as this Luke 10.20 In this rejoyce not saith our Saviour to his Disciples that the spirits are subject unto you but rather rejoyce because your names are written in heaven Now this may all true believers do Do but evidence to thine own soule the truth of thy faith and then here read thy name written whosoever what is this generall this universall but as if God had said to every man and woman in particular and by name Believe thou and thou shalt not perish Believe thou and thou shalt have everlasting life Do wee but see to the condition he that hath made it will make good the promise Onely believe Let that be the word of Exhortation Vse 2. Exhortation Onely believe which let me presse upon every soul which is in measure prepared for the receiving of it I mean such as do feel the sting of sin and desire to be cured let them look up let them raise up their hearts to beleeve on the Lord Jesus And let nothing discourage or dismay them from or in so doing I know discouragements there are many which poor doubting soules will bee ready to take up and make use of against themselves Discouragements answered from the Type either to keep them from believing on Christ or at least from apprehending the comfort which belongeth to them upon their believing Give me leave to meet with some of them some of the most obvious And therein I shall still have recourse to the Type which methinks gives a very apt and full resolution to the most of the scruples and objections which a sin-stung soule can take up and make use of against it selfe in this way Object 1. O in the first place I am a Object 1. Unworthinesse of the person sinner a great sinner one that
up that whosoever beleeveth on him should not perish but have Everlasting Life The Magneticall Vertue OF THE CROSSE OF JESUS CHRIST JOHN 12.32 And I if I be lifted up from the Earth will draw all men unto me I Have already spent some time in opening unto you the manner and end of our Saviours Death both laid down in those two verses ver 14 15 of the third Chapter of this Gospel As Moses lift up the Brasen Serpent in the Wildernesse so must the Son of Man be lift up That whosoever beleeveth on him should not perish but have Eternall Life Now taking hold of that phrase there redoubled viz. Lifting up I have singled out this portion of Scripture wherein our Saviour sets forth as the Manner so the Fruit and Consequent of his Death The former fore-prophesied the later fore-promised both by our Saviour himselfe The Manner of his death fore-prophesied If I shall be lifted up The Fruit of his Death fore-promised I wil draw all men unto me Upon the former of these I have insisted already viz. the Manner The manner of Christs death of our Saviours death set forth here again as you see by the same Periphrasis the same expression If I be lifted up Lifted up how Why in his Passion upon the Crosse where he was lifted up from the earth So the Evangelist explains the phrase in the verse following This spake he ver 33. signifying what death he should die viz. the death of the Crosse where he was to be lifted up Quest The d ath of Christ not dubious as the Brasen Serpent was in the wildernesse If I be lift up If What doth our Saviour make a doubt a question of his Death was it a thing contingent and uncertaine Answ Answ Carthus ad loc Si exaltatus c. Hoc refertur ad illud quod superius ait Si autem mortuum fuerit granum c. August ad loc Not so The Particle If here must be understood and taken non dubitativè sed assertivè certitudinaliter as Carthusian well notes upon it not by way of doubting or questioning but by way of asserting and supposing even as in the 24 verse of this Chapter our Saviour speaking of the grain of wheat or other Corn being cast into the ground ver 24. If it die saith he it bringeth forth much fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it dye that is Dying being cast into the ground it dieth seemeth so to do and so dying it fructifieth So here If I be lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is being lift up or when I shall be lift up or after that I am lift up so the Evangelist St. John elsewhere useth the word Epist 3. v. 10. writing to Gaius concerning Diotrephes he tels him If I come I will remember his deeds that is when I come so here If I bee lift up saith our Saviour that is when I shall be lift up so the Syriack here renders it Si exaltatus h. e. Cum exaltatus fuero Non enim dubitat futurum esse quod venit implere August As for our Saviours death it was not a thing contingent and uncertain whether in it selfe or to him His Father had determined it himselfe had submitted to it the Prophets had foretold it his peoples necessities required it in all which respects our Saviour himselfe layeth it down in the Text last insisted upon as a thing necessary So must the Son of Man be lifted up Not may but must Joh. 3.14 And afterwards he inculcates the same upon his Disciples Mat. 16.21 where he sheweth them how he must go up to Jerusalem and suffer many things and be killed c. Neither his death nor the manner of his death was a thing dubious and uncertain The Son of Man must be lift up and so lift up as the Brasen Serpent was in the Wildernesse That our Saviour saith here If I be lifted up he speaks it not as doubting but supposing what ere long was to come to passe That being cleared The fruit of Christs death Come we now to that which the Text chiefly looketh upon viz. the Fruit of our Saviours death A Blessed Fruit never did tree bear better viz. the drawing of the world to himself When I shall be lift up from the earth I will draw all men unto me Thus did the Brasen Serpent being lift up it drew the eyes of the whole Camp to it selfe specially such as felt themselves stung by those fiery Serpents And thus saith our Saviour being lift up upon the Cross he would draw the world to himself to look unto him to beleeve on him Even as the Sun being risen above the earth it attracteth and draweth up from it those foggy vapours which before were in or upon it draweth them up towards it selfe Even thus doth Christ the Son of Righteousnesse being lift up from the earth he attracts and draws up the world of mankind those terrae filios sons of the earth who being cleaved to the earth minding nothing but earthly things he draweth up their Eyes and Hearts to himself this he fore promised that he would do And wee shall see it accordingly accomplished But before we come to close with the words themselves looking upon them afar off take we notice of one thing in the generall and that from the connexion of the parts of the Text the Prophecie and the Promise the putting them together If I be lifted up I will draw all men c. See here how wonderfully the Scribes and Pharisees A Generall Observation and other enemies of Christ who plotted his death were disappointed and deceived in their intendments and expectations Wherefore was it that they contrived this evill against him to bring him to the Crosse The Enemies of Christ disappointed that shamefull and accursed death Why this they did that they might thereby not onely take him out of the way but withall render him odious and infamous unto the world so as from thenceforth none should ever look after him any more This it was which galled and vexed the Scribes and Pharisees viz. the successe of his Ministery that so many were taken with him believed on him followed after him and that notwithstanding whatever they could do to the contrary So much we may learn from their own mouthes in the 19th verse of this Chapter The Pharisees said among themselves Perceive ye how ye prevaile nothing Behold the world is gone after him Many there were who hearing of the great miracles which hee had wrought specially that recorded in the fore going Chapter the raising of Lazarus from the dead thereupon as the 18th verse of this Chapter informes us they flocked after him and became his Disciples Now this to the Pharisees who could not endure that any should be preferred before themselves it was no small corrosive it went to the heart of them they could not brook it and therefore they
him 175 T. Type why made use of by our Saviour 4 W. Liberty of Will in the work of conversion decryed 160 Will not forced in the work of Conversion 192 Men drawn out of the World how 166 The Word Christs Instrument in drawing men to himself 171 The Word being the Drawing Ordinance is to be submitted to 191 ERRATA P. 2. l. 27. r. represented p. 8. l. 9. r. Handkerchiefes ibid. marg r. Fernelius p. 18. marg r. per Serpentem p. 21. l. ult dele And. p. 23. l. 30. for where r. whence p. 29. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 30. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 33. l. 8. for hear r. here p. 41. l. 9. for grace r. cure p. 70. l. 32. dele up p. 7. 6. l. 7. r. quovis p. 107. l. last r. turned to dust p. 145. marg r. salvet p. 149. marg r. ex Gentibus p. 160. marg for decayed r. decryed p. 162. l. 29. r. not all THE MYSTICALL BRASEN SERPENT 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
offer him to you to perswade and command you to look up unto him On the other hand Men save themselves How Why even as the Israelites did by looking up to the Brasen serpent this is all that we can do and more then we can do of our selves but being inabled by the grace of God opening the eye of the soul we look up unto Christ for cure in the mean time the healing saving vertue is not in the Minister not in our selves but in Christ even as that healing vertue was not in Moses who lift up the Brasen Serpent nor yet in the eye that look'd up to it but in the Brasen serpent being lift up and looked upon The saving vertue is not in the Minister that lifteth up and holdeth forth Christ in the Ministry of the word though dispenced with never so much evidence and demonstration of the Spirit Act. 3.12 Why look ye upon us saith Peter to the people as if we by our own power or vertue had made this man whole There was no vertue in the Apostles themselves to do any outward cure upon the Bodies of men much lesse to do any spirituall cure upon their souls The vertue is Christs the merit is his the efficacy his who is the alone Saviour of his people The third Branch is yet behind of which but a word Prop. 3. Prop. 3. Christ crucified the only Saviour Only Christ crucified is the means of mans salvation Mark the Text So must the son of man he lift up viz. upon the Cross That whosoever beleeveth on him viz. so lift up should not perish c. The Saviour of lost mankind is Christ crucified Hence is it that Paul attributes such a saving vertue to the Crosse of Christ 1 Cor. 1.18 The preaching of the Cross is to them which are saved the power of God 1 Cor. 1. that is the preaching of Christ crucified so the 23. verse of that Chapter explains it Wee preach Christ crucified ver 23. c. to them which are called Christ the power of God This was the subject of Pauls preaching Christ and Christ crucified 1 Cor. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified He is the alone Saviour of the world and how hath he wrought this salvation for it Why by his Cross By this means he wrought that reconciliation betwixt God and man He reconciled both viz. Jews and Gentiles unto God in one body by the Crosse Ephes 2.16 having slain the enmity thereby By the Crosse that is by his sufferings upon the Cross which is the meritorious cause of mans salvation True it is salvation is the fruit result of the whole obedience of Christ his Active his Passive obedience but the Spirit of God ordinarily attributes it to the later his Passive obedience and that to the last Act of it his suffering upon the Crosse in as much as that was the chief part of his obedience Phil. 2.8 He humbled himselfe and became obedient unto the death even the death of the Crosse And thus you see this principle of Christian Religion opened and illustrated in the severall branches of it That which remaines is the Application of it which I shall direct onely by way of a serious Exhortation Exciting and perswading every one of us that renouncing all other wayes and means Vse Seek salvation only by and through Christ we would put our souls onely upon this seeking salvation only by and through Jesus Christ and him crucified The Motion consists of two Branches the former taking off our eyes and hearts from all other things the later directing and fixing them upon Jesus Christ Touch upon them severally 1. Away with all other wayes and meanes of salvation but this This is Gods way 1. Renouncing other wayes which in his infinite wisdome and mercy hee hath found out and laid out All other wayes are but by-wayes false wayes Such are the wayes of our owne devising wayes wherein we may and certainly shall lose our selves but never find what we seeke for And therefore away with them Take heed of setting up any thing taking heed of setting up any thing in stead of Christ or together with Christ 1. In stead of Christ 1. In stead of Christ Had the Israelites any of them left the Brasen Serpent of Gods appointing and trusted to Chyrurgeons or Physicians or made use of any salves or medicines of their own how skilfull soever the one or soveraign the other yet they had died for it And so is it with the soul that seeketh for justification and salvation in or by any thing but the Crosse of Christ so doing hee shall perish in his sins Renounce wee then all other means In speciall away with our owne Righteousnesse Renounce our own righteousnesse the righteousnesse of the Law that great Idol which not onely blind Romanists but even many ignorant and formall Protestants among our selves set up in stead of Christ Ask them how they hope to be saved Why by their good doings their good meanings their just and righteous dealing their harmlesse and blamelesse lives and conversations Now alas what is this but as if the Israelites being stung should have applied only plaisters of their owne making in the mean time neglecting the Brasen Serpent the means of Gods appointing Away with this knowing that it is not the Law that can cure that can save us It was not Moses could cure the Israelites when they came unto him No he sendeth them to the Brasen Serpent It is not Moses it is not the Law that can cure that can justifie and save us Rom. 3.20 By the deeds of the Law saith the Apostle there shall no flesh be justified in the sight of God For by the Law is the knowledge of sin This is all that the Law can do to convince a man of his sin and misery Help him it cannot Wound the soule it may thrusting that sting of sin deeper into the conscience irritating the guilt and by accident increasing the power of it but heale it it cannot And therefore never look for cure in this way A mistake that is common and ordinary Men when they are a little awakened and begin to feele the sting of sinne sticking in their soules and consciences being convinced of the dangerous condition they are in what course take they why presently they run to Moses they flie to the Law they resolve upon a new course of life thinking of doing this or that setting upon a course of duty but in the meane time never think of the Brasen Serpent never think of Christ in and by whom alone salvation is to bee expected Alas be not deceived It is not Moses it is not the Law can do it True a time there was when the Law might have done it In state of innocency when man was able to have fulfilled the Righteousnesse of the Law then might the Law
unto it 2. His Commandment 2. As God himselfe hath laid out this way so he requireth and commandeth us to put our selves upon this way God having ordered the Brasen Serpent to be erected he did not leave it as a thing arbitrary to the Israelites whether they would make use of it or no but he requires them to do it So that passage may be read which we meet with Num. 21.8 It shal come to pass that every one that is bitten when he looketh upon it shal live So our Translation readeth it Ainsworth Annot. ad loc but the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videbit vivet He shal see or look upon it and he shal live So implying both a Commandment and a Promise as Mr Ainsworth well notes upon it Thus God having given his Son to bee crucified he doth not leave it to our choice whether wee will beleeve on him or no but this he requireth this he commandeth This is his Commandment that we should beleeve on the Name of his Son 1 John 3.23 The great Commandment the Commandment of the Gospel In obedience to this Command put our souls upon this way 3. This God commandeth and that under a penalty 3. A command under a penalty no lesse a penalty then of eternall condemnation The Israelite not looking up to the Brasen Serpent died for it The soule that looketh not up unto Christ shall perish for it John 3.18 Hee that beleeveth not saith our Saviour is condemned already viz. by vertue of that ancient sentence Gen. 2.17 Under that sentence doth every unbeleever lie being at the present in a state of death and continuing in that state of unbeliefe bound over unto eternall condemnation 4. This God commandeth and this is all he commandeth 4. All that he commandeth Onely believe Even as the Lord required no more from the Israelites but onely Vide vive See and live so he requireth no more from us but onely Crede vive Beleeve and live This is as I said the condition of the new Covenant upon which the promise of life and salvation is made And doth the Lord require no more but this and shall we not herein hearken to his Command we know what Naamans servants said to their Master 2 King 5.13 If the Prophet had commanded thee some great matter wouldest thou not have done it How much more when he saith Only wash be clean Thus had the Lord commanded us some great matter had he required from us some hard or costly services should wee not have yeelded to it for the saving of our souls How much more then when he saith unto us as our Saviour did to the Ruler of the Synagogue Mark 5.36 Onely believe Should the Lord have prescribed the Israelites some chargeable receipts for the curing of their bodies would they not have taken them How much more when hee saith unto them Onely looke up to the Brasen Serpent and live Wee see what idolatrous and superstitious persons will doe in a way of Wil-worship They will refuse no labour grudge no cost And shall not we obey so easie a command as this command of the Gospel to beleeve on the Lord Jesus To these I might add two more viz the Necessity of our beleeving on Christ and the Vtilitie of it What need wee have of it what benefit wee shall receive by it 5. Nothing else can cure us 5. For the former consider that nothing else can cure us can save us Nothing but Christ and nothing but faith in Christ both excellently shadowed out in the Type 1. Nothing but Christ 1. Nothing but Christ The Israelites had many other things which were of great worth in themselves and of great use to them Not to speak of their earthly treasures their silver and their gold they had Mannah from Heaven they had Water out of the Rock two extraordinay Sacraments supplying the present want of those which were ordinary they had the Ark of the Covenant wherein was the preciousest relick that ever the world was owner of the Tables written with Gods own finger But alas none of these could cure them help them only the Brasen Serpent could do this Thus Christians may have many other things besides what they have common with Heathens Riches and Honour c. they may have the Word and Sacraments with other Ordinances of God in themselves precious and to them usefull But alas none of these can heal them can save them That which the Prophet saith concerning the first of these Zeph. 1. last Your silver and your gold shall not be able to deliver you in the day of the Lords fierce wrath we may say of all the rest It is not our hearing receiving hearing the word receiving the Sacraments nor yet our prayers or any other ordinance of God that can deliver us save us only the Brasen Serpent can do this only Christ 2. And secondly Christ looked upon As nothing but Christ 2. Nothing but faith in Christ can heal and save so nothing but faith in Christ The Brasen Serpent how sufficient a remedy soever yet not looked upon it cured not though never so near to the person that was stung yet not beheld by him it was of no vertue to him Christ is in himself an Al-sufficient Saviour yet none shall have benefit by him but those who beleeve on him It pleased God saith the Apostle by the foolishnesse of preaching to save them that beleeve 1 Cor. 1. 1 Cor. 1.21 Foolishnesse of preaching that is the preaching of the Word so called principally in regard of the subject matter of it viz. Christ crucified whom the Gospel holdeth forth as the means of our salvation then which nothing can be more absurd and foolish to carnall wisdom ver 23. We preach Christ crucified to the Jews a stumbling block and to the Grecians foolishnesse Now by this means saith the Apostle it pleased God to save whom Them which beleeve To them is Christ himselfe and this Ordinance holding forth Christ effectuall I am not ashamed of the Gospel of Christ saith the same Apostle Rom. 1.16 for it is the power of God to salvation What to all No only them that beleeve To every on that beleeveth This it is that maketh every Ordinance of God to be effectuall to a man for good The Brasen Serpent an Ordinance of God of soveraign use yet a Blind Israelite received no benefit by it no more can a Faithlesse Heart from any Ordinance of God The Word in it selfe an excellent Ordinance yet meeting with such a heart where it neither finds faith nor worketh faith it loseth the efficacy So did it in the Israelites To them was the Gospel preached saith the Apostle as well as to us Heb. 4.2 the same Gospel as truely though not so clearly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it profited them not Why Because it was not mixed with faith
in them which heard it The same may we say of the Sacraments God's Sealing Ordinances so they are to the Beleever sealing up unto him his Interest in Christ and all his Benefits but meeting with a Faithlesse heart they are but like Seals to the Blank assuring nothing conveying nothing And what wee say of Word and Sacraments holding forth Christ wee may say it of Christ himselfe Him hath God the Father set forth to bee a Prince and a Saviour induring him with vertue enough to heal and save the world of mankind yet without Faith this vertue cannot reach cannot extend to us The vertue of the Brasen Serpent extended only to those who having eyes made use of them in looking upon it as for those who either could not or would not look upon it they had no Benefit by it There is in Jesus Christ an All-sufficiency of Merit and Vertue for the healing and saving of all poor lost sinners but as for those who either cannot or will not beleeve on him that cannot as Pagans and Paynims who never so much as heard of the name of Christ Rom. 10. How shall they beleeve on him of whom they have not heard that will not as profane and secure Christians how should they have any benefit by him How should that Vertue extend to them this is the Office of Faith to apply Christ Now a Plaister be it never so soveraign and sanative yet if not applyed to the sore it will do a man no good No more will the Blood of Jesus Christ if not applyed to the soul by faith And therefore to draw to a close of this Conclusion whatever other graces we have or want seek after Faith Faith will do that to us which no other grace either will or can Were it possible that all other Graces could bee severed from Faith yet could they not advantage us in the great businesse of Justification and Salvation In this case a weak faith will be of more use to us then any then all other Graces Even as a dim weak eye was of more use to an Israelite being stung then any then all the other members of his body It was not a quick ear an eloquent tongue a strong arme an active hand a nimble foot that could stand him in any stead It was his eye which next to the Brasen Serpent healed him It is not knowledge though Angelicall it is not repentance sorrow for sin though never so deep aversion from sin though never so serious it is not patience humility not any inward qualification or outward performance that can justifie can save us Onely Faith Faith looking up unto Jesus Christ Here is the necessity of our beleeving 6. To this in the last place Adde the great utility the great benefit accruing from 6. The Benefit accruing from it this our believing on Christ Faith though in it selfe it may bee weak yet great matters depend upon it even as great estates are somtimes held by small acknowledgements hundreds a year by a pepper kernell Upon this depends our eternall happinesse and salvation Believing wee shall not perish Believing wee shall have eternall life So runs the insurance in the Text. The Son of man must be lift up that whosoever beleeveth on him should not perish but have eternall life And so I am fallen upon the fourth and last Conclusion which I shall dispatch with all convenient brevity Whosoever believeth on Jesus Christ shall have full and perfect salvation by him Conclus 4. Whoso beleeveth on Christ shall have perfect salvation by him where consider he shall not perish but have eternall life For the opening and prosecuting of this Conclusion two things here may be taken notice of 1. The benefit insured And 2. The Extent of that benefit The benefit it selfe is partly Privative partly Positive Privative deliverance from death He shall not perish Positive fruition of life and that eternall life He shall have eternall life The Extent of it is Indefinite Universall to all that performe the condition Whosoever beleeveth c. Of each of these severally and briefly by way of Explication Illustration joyntly by way of Application The Benefit it selfe accruing to the true beleever is Hee shall not perish 1. The Benefit it selfe which is 1. Privative They shall not perish There is the privative part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non pereat May not perish The phrase alludeth to the Israelites who being stung by the fiery Serpents in the wildernesse before the Brasen Serpent was set up in an ordinary course they perished They were destroyed of the Serpents 1 Cor. 10.9 saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is the same with that in the Text They perished by those Serpents that is they died upon their stinging So the story maketh it out Numb 21.6 Much people of Israel died Quest But what do men then perish in death Whether men do perish in death Ans I answer properly they do not To perish properly it imports a cessation of being when a thing ceaseth to be what it was so as never to return to that state again Thus the bruit creature perisheth Psal 49.12.20 The bruit beast that perisheth saith the Psalmist Being resolved into its principles it ceaseth to be what it was so as never to live never to be againe This is properly to perish but thus men do not perish no not wicked men they die indeed but they perish not well were it for them that they might do so that death might put an end as to their Life so to their Being but this it shall not do Their souls being immortall they cannot die and their Bodies though they die and bee turned to the dust from whence they came yet they shall be raised up again at the last day Joh. 5.28 29. All that are in the graves shall come forth Properly men do not perish in death I but they seem so to do though they do not perish as the bruit Beasts yet they seem so to perish Man is become like the beast that perisheth Like it as in other things Psal 49. so in his perishing That which befalleth the sons of men saith the Preacher befalleth beasts Eccl. 3.19 even one thing befalleth them as the one dieth so dyeth the other Eccles 3.19 In the outward appearance there is no difference between the one and the other Ibid. They have all one breath so that a man hath no preheminence above a beast much less a wicked man as the bruit beast dieth so dieth he both dying without hope without hope of a better life Thus dyeth the bruit beast and thus dyeth the Wicked man As he lived without hope so he dyeth without hope Having no hope Eph. 2.12 and so he perisheth his Hopes perish When a wicked man dieth his expectation shall perish and the hope of unjust men perisheth Pro. 11.7 I and himselfe perisheth Hee so dieth as never to
lieth under a great deale of guilt one that hath provoked God to poure out the vials of his everlasting wrath upon me to make mee a spectacle of vengeance to Eternity And is there any hope that God should exercise his grace and mercy upon so vile Answ None but sinners can receive benefit by Christ so wretched and unworthy a creature Answ A sinner a great sinner Alas wer 't thou not such a one what shouldest thou do with a Christ what should a hayle Israelite do with the Brasen Serpent Such might look upon it but they could expect to receive no benefit by it Onely they which were stung they were they for whom the Brasen Serpent was set up Onely sinners are such as shall be the better for Jesus Christ This is a true saying 1 Tim. 1.15 Jesus Christ came into the world to save sinners Let not the apprehension of thine omn sinfulnesse discourage Onely art thou sensible of it and doest thou desire to be freed from it as from the guilt so from the power and dominion of it If so now know and know it to thy comfort it is not this that can hinder thee from benefit by Christ Nay on the other hand it is this that disposeth thee for Christ and maketh thee capable of benefit by him Matth. 9.12 The whole need not the Physician but the sick Onely sick soules such as are sick of sin such as feel the distemper of sin in their soules are fit patients for this heavenly Physician Object 2. Hainousness of sins Object 2. I but my sins are sins of a heinous nature not common or ordinary sins but crying sins bloody sins such as I am ashamed to name and afraid to look upon The very thought of them strikes terrour and horrour into my soul An. Answ The chiefe of sinners saved by Christ Yet despaire not Only believe It mattered not how dangerously how desperately in what part of the body any of the Israelites were stung or bitten by those fiery Serpents or how far their stings or teeth had pierced into their bodies only looking up to the Brasen Serpent they were cured as wel as those who had received but a sleighter touch It matters not what thy sins are for the nature of them how heinous how horrid soever only beleeve and thou shalt find it by comfortable experience that there is vertue enough in Jesus Christ to work a perfect cure upon thy soul Jesus Christ came into the world to save sinners whereof I am chief Object 3. Object 3. Multitude of sins I but my sins are many as well as great were it only some one sin that I had fallen into there might be some hope but the multitude of my sins maketh a dreadfull addition to the magnitude of them one sin being enough to sink my soul into the lowest hell how shall I look up with any hopes of mercy from under the weight and burden of so many sins as lie upon me Answ Answ Where sin aboundeth grace super-aboundeth Rom. 5.20 Yet let not this discourage neither as it is not the magnitude so neither shall it be the multitude of sins that can stop the course and current of Gods superabundant grace and mercy Where sin abounded there grace superabounded Only beleeve on the Lord Jesus by and through whom this grace is conveyed To have recourse to the Type still The Israelites in the wildernesse they were infested with many Serpents and that not only with one kind but with divers as viz. with Fiery Serpents and with Scorpions so you may read it Deut. 8.15 some stinging others biting Yet see a true Catholicon the Brasen Serpent was an effectuall Antidote against all of them It mattered not how many of those Serpents had seized upon any of the Israelites or in how many parts of the body they were stung by them only looking up to the Brasen Serpent they found a present remedy against all Even such a Catholicon is the Lord Jesus Behold the Lamb of God that taketh away the sins of the world John 1.29 It matters not how many nor or how many kinds thy sins be Originall Actuall in thought word deed of omission of commission of ignorance of presumption against the first or second Table put them all together yet here is a cure for all Our Blessed Saviour when he was upon earth Matth. 4.24 he cured all Deseases being now in Heaven he cureth all sins Who forgiveth all thine iniquities who healeth all thy diseases Psal 103. Psal 103.3 Suppose it that not only many but all the Serpents in the Wildernesse had fastned their stings and teeth upon the body of one man however his pain must needs have been great and condition dangerous yet looking up to the Brasen Serpent he should have found cure as well as any other Suppose it that all the sins of the world were charged upon the head of one man as all the sins of Gods Elect were upon the man Christ yet looking up to the Lord Jesus he should find there were merit and vertue enough in him to heal and save him Let neither magnitude nor multitude of sins discourage Object 4. Object 4. Inveterate sins I but my sins are growne inveterate of long continuance They are not of yesterday but sins which I have lived in lien in gone on in and that against light and checks of conscience notwithstanding I have been clearly convinced out of the word of the sinfulnesse of these wayes yet I have walked in them so as through continuance in sin and long custome I fear my case is desperate and past cure Answ Answ Not desperate Not so neither Only beleeve The Israelites coming to the Brasen Serpent it mattered not how long before they had been stung though through continuance the venome had spread it selfe over the whole body infecting the blood and spirits though their case was never so desperate yet if they could lift up their eyes to the Brasen Serpent they were cured It matters not of what standing of what continuance thy sins are though now through long custome growne habituall unto thee yet come unto Jesus Christ and look up to him and thou shalt find it is not too late Serò Medicina paratur c. saith the Physician It is too late to look out for Medicines when the Disease through long continuance is grown inveterate Not so saith the Divine In soul Diseases be they never so inveterate only come unto Jesus Christ and beleeve on him John 11.39 He that raised up Lazarus after he had lien four dayes in the grave puting life into that putrifying body is able to do as much for a dead putrified soul The very touch of the hem of his grrment wrought a present cure upon that Haemorroisse Mat. 9.20 the woman which had had a flux of blood for twelve years Object 5. Object 5. Relapses I but my case is yet
holdeth forth this truth the Guests which were invited to the Marriage Supper Luke 15.18 every one had something to keep him away one a Wife another a Farm c. Thus it is with poor sinners when they are invited to come unto Christ to beleeve on him to have communion with him every one hath something or other to detain and keep him back either the pleasures or profits or honours of the world c. and these are Satans snares wherein he taketh and holdeth poor captivated souls so as they cannot come unto Christ Exod. 5.4 5. Even as Pharaoh held the Israelites under their burdens that they could not go forth to serve the Lord their God So doth Satan hold men under some burdens or others so as they cannot be brought unto Christ unlesse they be brought to him by a strong hand so were the Israelites brought out of Egypt Exod. 6.1 and so must poor sinners be brought unto Christ they must be drawn to him and that by a power greater then Satans Luke 11.21 Where the strong man keepeth the house he cannot be dispossessed but by a stronger where Satan keepeth his hold as he doth in every meer naturall man he is not easily ejected neither are his captives easily taken out of his hand There must be an overpowring power to rescue them even the power of Jesus Christ who unlesse he draw men they can never come to him of themselves As themselves are both blind and lame so Satan hinders them They cannot come though they would 2. Reluctancy Men will not come unto Christ either as 2. Nay in the second place that which maketh the case the more desperate they wil not though they could There is in them naturally not only an Impotency but a Reluctancy They will not come so our Saviour chargeth it upon the Jewes Yee will not come unto me Joh. 5.40 Such a reluctancy there is naturally in the heart of man not only an indisposition but an Opposition so as though Christ be offered and tendered unto men yet they will not come to him They will not come to him as to a Lord no nor yet as a Saviour 1. Not as unto a Lord. 1. A Lord. Nolumus regnare say those Rebellious ones Luk 19.14 We will not have this man to raign over us Such rebellion there is in the heart of every man naturally men will not have Christ to raigne in them over them A Truth whereof we have but too sad experience at this day in regard of the outward Government of Christ in his Church How many are there who cannot endure to hear of it no not of any Government at all It is much more true of his Inward Government men naturally are averse hereunto and why because they are wedded to their own wils to their own lust which they are loah to part with Hereupon they will not yeeld up themselves to Christ to be governed by him They will not come to him as to a Lord. 2. No nor yet as a Saviour 2. A Saviour True it is those that hear of Christ haply they could be content to be saved by him I but they will not come to him that they may be saved Yee will not come to me that ye might have life Men will not come to Christ as to a Saviour they will not beleeve on him for life and salvation Qu. And why will they not The reason of this Reluctancy An. Because they will not go out of themselves neither do they feel the need they have of him 1. Men are not willing to go out of themselvs 1. Men wil not go out of themselvs Quisque sibi proximus Naturally men are wedded to themselves and so are loath to be divorced Self Deniall is a hard lesson specially for a man to deny and renounce his owne goodnesse his own righteousnesse now this a man must do before he come unto Christ They who come unto him must come not like Peter Joh. 21.7 Mark 10.50 who girt his coat about him to swim to Christ but like Bartimaeus who cast off his cloak to come to him so must men cast away the garment of their own righteousnesse in respect of any affiance or confidence in it before they can come to Christ Now this flesh and blood is loath to do A little of a mans own is better then a great deal of another bodies A mans own righteousnesse is a pearle which nature is loath to part with men are loath to go out of themselves 2. Neither in the second place do they apprehend the need they have of Christ 2. They feel not the need of Christ Naturally men though sick in their souls sick unto the death yet like men in an Apoplexie or Phrensie they feel not their grief they apprehend not their danger Now what hope that they should look out for a Physician much more that they should go unto him A very difficult thing it is throughly to convince men of the misery and danger of their naturall estate and so of the need they have of Christ And hence is it that they will not come unto him though pressed urged They will not go upon a needless errand as they suppose nor yet go seek for that abroad which they presume either they have or may have at home hence it is that men though invited they will not come unto Christ unlesse he draw them by inlightning their minds and inclining their wils of unwilling making them willing And thus you see this first Observation cleared and made good viz. That men come not unto Christ of themselves What use shall we now make of it Vse 1. Mans naturall power and liberty of wil in the work of Conversion decayed Applic. Not to spend time in Controversie which yet the Text giveth just occasion to viz. touching the power of nature and the liberty of mans will in the work of conversion which is so much cryed up by Pelagians Papists Arminians and other Sectaries of the times A Doctrine how directly contrary to the sense and meaning of this expression here used by our Saviour in the Text where he tels us that being lift up he will Draw all men unto himselfe Now surely were men of themselves able to come and had they such a command over their own wills as they dream of there should not need any such drawing over-powring there should not need any such sweet violence to be offered to the soul Certainly drawing presupposeth either Impotency or Reluctancy one or both As for that glosse upon this word which some would father upon Chrysostome whose soever it is it is justly by Illiricus renounced as corrupt and erroneous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosopho The ologi proferun Oraculum ex suo Chrysostomo c. Glossahaec è diametro pugnat cùm voce Traham Flac. Iilic Clavis voc Traham Qui trahit volentem trahit He that draweth draweth
light and from the power of Satan to God But how was he to do it Why by preaching of the Gospel by bearing the name of Christ before them Act. 9.15 Hereby drawing them out of the World as fishes out of the sea Hereby drawing them out of themselves convincing them of their insufficiencie and Christs all sufficiencie and so drawing them to himselfe first as to a Saviour to beleeve on him working faith in them by this means Faith cometh by hearing Rom. 10. hearing the word the word of the Gospel Then as to a Lord to be governed by him which is also wrought by the same Instrument 2 Cor. 12.4 5. Here is the outward means but this often proveth ineffectuall Many there are who hear the word and hear it powerfully dispenced who yet are never the better for it so saith the Apostle of the Jewes The word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 And so ineffectuall it often proves to many that sit under the sound of it They are not thereby brought home to Christ Even as many of the Jewes saw Christ lift up beheld him crucified who yet beleeved not on him nay therby they were hardned-against him Even so it is now in the preaching of the Gospell Many there are before whose eyes Christ is lift up crucified in the Word and Sacraments who yet are not brought to beleeve on him or submit unto him 2. To this therefore in the second place is joyned the Spirit 2. The Spirit The Spirit of Christ which he sendeth forth to accompany his word and to make it effectuall in the hearts of his Elect and by this means he draweth men effectually even as the Load-stone draweth Iron by a secret efflux and emission of subtile and insensible spirits thereby attracting that which of it selfe was unapt to move So doth Christ draw men to himselfe by sending forth his Spirit Act. 2. By this means did he draw so many at the day of Pentecost viz. by sending down his Spirit upon his Apostles which accompanying the word preached by them made it effectuall in them that heard it There might we have seen the accomplishment of what our Saviour here in the Text foretells and forepromiseth When I am lift up I will draw all men unto me this he did at the day of Pentecost Being lift up first upon the Crosse in his Passion and then upon his Throne in his Exaltation see how he draweth all men all sorts of men some of all nations to himself this he did by powring out his Spirit according as he had promised Act. 2.17 Joel 2.23 I will powre out my Spirit upon all flesh hereby multitudes were brought to beleeve on him and hereby it is that Christ draweth poor sinners unto himself at this day viz. by sending his Spirit along with his word The word in it selfe is but a dead letter 2 Cor. 3.6 it is the Spirit that quickneth it that puteth life into it The words which I speak are Spirit and Life saith our Saviour to the Jews John 6.63 What ever efficacie the word hath it hath it from the Spirit Qu Qu. 2. What the Spirit herein doth Why what doth the Spirit in this work Answ An. I answer The work of the Spirit lieth principally in two things in Enlightning the Vnderstanding and Inclining the Will 1. It Enlightneth the Vnderstanding 1. It inlightneth the understanding Gal. 1.16 letting in a supernatural light into the soul a light of knowledge revealing Christ to it and in it discovering to it what need it hath of him what an all-sufficiency it may find in him convincing it of it own unrighteousnesse and of a perfect righteousnesse to be found in Christ This is the work of the Spirit it is that which out Saviour maketh promise of to his Disciples Joh. 16. that when he was departed from them Joh. 16.7 8. he would send the Comforter the Spirit And when he is come saith he hee shall convince the world of sin and of Righteousnesse c. And this the Spirit doth the Spirit accompanying the word it convinceth men of sin of their own sinfulnesse the sinfulnesse of their natures hearts lives and as of sin so of righteousnesse as of sin in themselves so of a righteousnesse which is to be sought and may be found out of themselves viz. in Christ who is made Wisedome 1 Cor. 1.30 and Righteousnesse to all those who in the sense of their own righteousnesse go out of themselves unto him This the Spirit with clear and convincing evidence revealeth unto the soul And hereby Christ prepareth the hearts of his Elect whom he intendeth to draw unto himselfe 2. Having thus inlightned the Understanding now in the second place he cometh to incline the Will 2. Inclineth the will causing the soul to come unto himself Quest But how doth Christ bring off the soul hereunto what doth hee compell the Will Answ Not so The will being in it own nature free it cannot be compelled being compelled it should cease to bee a will How then Why by a sweet and gentle overpowring of it working upon it in a way sutable and agreeable to it own nature effectually perswading bowing and inclining it to yeeld to what with such clear and strong evidence is held forth unto it Phil. 2.13 so drawing forth a consent from it working in it a will of unwilling making it willing to close with Christ offered and tendered to it to receive him as Saviour and Lord Thus doth the Spirit work upon the spirit the Spirit of God upon the spirit of man And by this means Christ draweth men to himself sending forth his Spirit together with his Word he worketh effectually in the hearts of his chosen causing them to come unto him to believe on him submit unto him And thus have you the Doctrinal part of this useful Truth briefly opened unto you Now bring we it home to our selves by way of Application Applica Examine whether we have been thus drawn to Christ Vse 1. And that first by way of Examination and Triall whether we have been thus drawn unto Christ or no Drawn we have been outwardly all of us None of us but have had Christ propounded offered held forth unto us in the Ministery of the Word there crucified lift up before our eyes Haply some and many of us have also felt an inward drawing felt our hearts at sometimes somewhat moved and inclined to look towards Christ We have at sometime found the Word exciting and stirring up some motions and breathings that way But are we drawn home unto Christ Many there are who through a common work of the Spirit accompanying of the Word are brought to look towards Christ who never yet come at him Acts 26.28 It was the case of Agrippa whom as himself acknowledgeth Paul had almost perswaded to become a Christian
the wounded Israelites did to their Brasen Serpent And to that end 1. Labour to feel the sting of sin 1. Feele the sting of sin to feele our soules wounded and mortally wounded by reason of sin that so we may be made sensible of the need we have of Jesus Christ Till the soule be brought to some sense and apprehension hereof it will never have recourse unto Christ for cure This being done then 2. Get an eye rightly affected 2. In the second place Labour to get an eye rightly affected and disposed as viz. 1. A discerning eye 2. A mournfull eye 3. A longing eye 4. A stedfast eye 1. A Discerning Eye 1. A Discerning eye Such must the Israelites eye be an eye that was able to behold and discern the Brasen Serpent And such an eye must they have who would have any benefit by Christ they must be able to behold Christ to behold him as he is revealed in the word they must have some degree and measure of distinct knowledge concerning Christ as to know what he was what he hath done what he hath suffered c. withall taking notice both of his ability and readinesse to cure all that come unto him His ability how mighty a Saviour Heb. 7.25 how able perfectly or for ever to save those that come unto God by him His willingnesse how tender and compassionate a Saviour being himselfe stung to death that he might know how to have compassion on them that are stung Heb. 4.15 We have not an high Priest saith the Apostle which cannot bee touched with the feeling of our infirmities but was in all points tempted like as we are How ready he is to receive all that come to him for cure Come unto me ye that labour c. Matth. 11.28 John 6.37 I will give you rest Matth. 11. Him that cometh unto me I will in no wise cast out John 6. All these truths being clearly revealed in the word concerning Jesus Christ they must bee distinctly apprehended known and believed Here is the first requisite to the right disposing of the eye It must be a discerning eye 2. And secondly a mournfull eye 2. A mournful eye With such eyes I suppose did many of the Israelites look up unto their Brasen Serpent not without tears in them And with such eyes look we up unto ours They shall look upon him whom they have pierced John 19.37 saith the Prophet and they shal mourn Zach. 12.10 So did Mary Magdalene look upon her Saviour Luke 7.38 looking and weeping And so look we upon him mourning And that both for our selves and him In as much as by our sins we have pierced through both pierced our selves as Paul saith of covetous persons They pierce themselves through with many sorrowes 1 Tim. 6.10 So doth every sin more or lesse pierce the soule of the sinner And piercing our selves we have also pierced Christ crucifying him by our sins It is that which the Apostle saith of Apostates They crucifie to themselves the Son of God afresh Heb. 6.6 By them he is twice crucified by others once None of us but have had hands in bringing him to the Crosse who died for our sins Great cause to look up unto him with a mournfull eye 3. And thirdly with a longing eye 3. A Longing Eye With such eyes did the Israelites look up to their Brasen Serpent earnestly desiring to receive benefit by it And with such eyes look we up unto ours longing after Jesus Christ that we may be made partakers of his saving benefits I have longed for thy salvation saith David Psal 119.174 And thus let the soule of every poor penitent sinner go out after Jesus Christ in longing desires after him after union and communion with him desiring nothing so much as this This is the height of Pauls desire that he might know Jesus Christ Phil. 3.10 and the vertue of his Resurrection know him not only Contemplatively but Experimentally and Practically feeling the power of his Resurection in raising him first from the Death of sin to the Life of Grace and after from the Death of Nature to the Life of Glory And let it bee so with us let there be nothing so dear and precious in our eye as Christ desire we nothing so much as an Interest in him and Communion with him Look up unto him with a Longing eye 4. And in the fourth place 4. A stedfast eye with a Stedfast eye so did the Israelites look up to their Brasen Serpent fixing their eyes upon it till they were cured And so look we up unto ours fixing our eyes upon the Lord Jesus stedfastly looking upon him untill we have obtained what we look for Psal 123.2 As the eyes of Servants look up unto the hands of their Masters c. So do our eyes wait upon the Lord untill hee have mercy upon us So do wee look up to our Lord and Saviour by faith resting and waiting upon him untill hee have mercy upon us untill our souls be cured perfectly cured Quest But when will that be Answ Why not in this life and therefore let us still be looking up unto him Heb. 12.2 Let us run the Race set before us saith the Apostle looking unto Jesus Heb. 12. Whilst a Christian is running his race he must throughout his whole course fix his eye upon Christ The Israelites as long as they were in the Wildernesse being continually subject to the stinging of those fiery Serpents they had a continued use of the Brasen Serpent and therefore was it carried along with them and still lift up amongst them that upon all occasions they might look up unto it Thus fareth it with us as long as we are in this wilderness here upon earth we are stil subject to daily infirmities and sins and consequently have still need of a Saviour who by the daily application of his merit and communication of his Spirit may work daily cures for us And therefore in the sense of this continued need we have of Jesus Christ let our eyes be still towards him whom God in infinite goodnesse and mercy is pleased still to hold forth unto us in the Word and Sacraments there to be represented to us and lift up before our eyes Thus fixing our eyes upon him wee shall find him to us a perfect Saviour saving us from the guilt of sin that it shall not be imputed to us and delivering us from the power of sin so as though it abide in us yet it shall not rule and raign in us but daily grow weaker and weaker untill we come in the end to have a perfect cure wrought in us and upon us in a perfect deliverance from sinne and death with the full fruition of that blessed and glorious life which shall be the portion of all those who thus look up unto this true Brasen Serpent who thus beleeve on the Lord Jesus So was the Son of Man lift