SERMON XIII.

JOHN iii, 14, 15.

But as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth on him may not perish, but have everlasting life.

In the infancy of the world, God instructed man by signs, which were addressed to his senses. A flaming sword, a dying victim with its streaming blood, and. the smoking altar, were the first teachers of our race. Afterwards, when divine instruction assumed a more systematic form, and the art of writing was employed to give more distinct information, still material objects were often employed to enforce doctrines or duties, which were rational and spiritual. Reference was had to persons, to things, or events, which were emblems or symbols of such religious truths, as were not readily received by minds, not enriched by moral or intellectual culture. In this manner, evangelical truth is often presented in the Old Testament. Indeed, the Old Testament is the gospel, revealed very

much in sensible signs, types, and bold figures of speech. The sacrifice of a lamb represented "the propitiation to be made for the sins of the world." The scape-goat was an emblem of Him, who has since "borne our sins in his own body on the tree." The brazen serpent was a wonderful representation of the Saviour, raised on the cross of Calvary. The mode of his death seems to have been a circumstance of importance. "If I be lifted up, I will draw all men unto me." "As Moses lifted up the serpent in the wilderness; so must the Son of man be lifted up.” Although a Jew, he must stand at a Roman tribunal, indicted for an offence, not cognizable by their laws, and be condemned to an ignominious punishment, unknown to the courts of his own nation. So surprising was the mode of the Saviour's death.

To illustrate the coincidence of the symbol in the text with the death of Christ, is my present design.

I. As the brazen serpent was not raised nor proposed, till the people were bitten and dying; so the Saviour was not crucified nor promised, till man had sinned, and was perishing.

God did not say to Moses, "Make thee a fiery serpent, and set it upon a pole," till "the fiery serpents had bitten the people, and much people of Israel had died." Their distress was overwhelming, before any remedy was provided, before any relief was suggested. In such a crisis of misery, when the tribes were distracted with terrour; when the serpents filled the air; when their poison was scattering death through the desert ;-was the splendid symbol of mercy raised on the banner of Israel.

Such was the state of the human family before a Saviour was announced. They had sinned; they had fled; they had hidden themselves among the trees of the garden. Guilty, trembling, despairing, they heard the well known steps, and the endearing voice of their Creator; " Adam, where art thou ?" 'Where art thou, my son, my beloved children? Do you fly from your father's love? Do you conceal yourselves from my parental eye? Do you call in question my compassion and tenderness? Do not despair; do not hide yourselves among the trees; return to your Father's love; the Seed of the woman shall bruise the serpent's head; a star shall rise, to guide you to bliss; the sun of righteousness shall dispel your darkness, and cover you with light and glory.'

II. As the serpent was raised in view of the camp; so must Jesus Christ be revealed, or made manifest, to those whom he saves.

Had some intervening object obstructed the view; or had the distance been so great, as to render the emblem of mercy invisible, its virtues had been lost, its healing powers had never been known; the people must have perished. Had the serpent been made; had the metal been polished, and rendered dazzling as the sun; had the construction been perfect, so as to represent life, and breath, and motion; yet if it had not been made visible; if it had not been raised in sight of the perishing tribes, they had not been healed.

So in order to save perishing sinners, Jesus Christ must be made known; he must be revealed, and proclaimed. This gives to every missionary exertion in

finite importance. We do not say how little knowledge of Jesus Christ may secure the salvation of the sinner; but some manifestation seems to be necessary. Why else, according to Scripture, must "this gospel of the kingdom be preached in all the world?" "How shall they believe in him, of whom they have not heard ?” Therefore, the Apostles must "teach all nations." This perfectly accords with reason, with fact, or experience in all other cases. Is the desert of Africa, or the wilderness of Arabia, made fertile, or sprinkled with blossoms, by the clouds and showers of Canaan, which never extend to their borders, to cool their burning atmosphere, to cheer their desolation, with the sound of rain? Does the apostolic preacher, announcing life and salvation, instruct or comfort that portion of the congregation, who do not hear his voice? Is the ear delighted with music, which it never hears; or the eye with beauty, which it never sees? Is the thirsty traveller refreshed with the fountain, of which he never drinks, or is the hungry man satisfied with the banquet, which has never been offered him? Can a man believe and be saved by a Redeemer, who has never been announced to him? Can revelation enlighten those, whom it doth not reach, or guide those, whom it doth not enlighten? The sun does not benefit those, who are enclosed in dungeons; neither does the Saviour comfort or deliver those, who are not illumined by his revelation. Where the precepts of Jesus are not known, can they direct the conduct, control the passions, or guide the soul to glory? Where his promises are unknown, can they dispense holy zeal, or consolation, or hope? He that never

heard the promise of acceptance with God, how can he obtain encouragement to seek the divine mercy? He who never heard the promise of the Holy Spirit, how can he cherish, or pray for his divine operations? With those to whom heaven has not been revealed, can it be an object of pursuit or desire? What can' rouse men to flee from the wrath to come, but knowing the terrours of the Lord? That men may believe and be saved, Jesus Christ must be made known to them.

III. As looking to the serpent was necessary to the healing of the Israelites; so looking to Jesus, or believing in him, is necessary to salvation.

"And it shall come to pass, that every one that is bitten, when he looketh upon it, shall live." To turn an eye, to look, and see the serpent, was necessary. A voluntary act of the patient was indispensable. Although the wounded Israelite was near; although he stood under the healing banner; although he handled this symbol of life; although he raised it up himself for others to see and be healed; none of these things would restore him, unless he looked himself. The rays from the dazzling object, falling on his passive organs of sight, would not heal his wounds. He must look.

So an active faith is necessary, that we may be healed of our spiritual wounds. Without faith it is impossible to please God. To enjoy his redemption, sinners must look to Jesus Christ. Wherever his gospel is proposed to men, they are called to action, to believe. A passive spirit, a spirit of slumber, is the spirit of moral death. Therefore, men are called