The Brazen Serpent

To the Reader.

R Eader (whether courteous or uncourteous, I know not; I am sure, I care not: For, in this matter, I am John indifferent.) As I came, of late to the Cross, as a Bear to the Stake; so, now I come to the Press, (as a Thief to the Gallows) sore against my mind. Which I write to premonish thee, lest thou shouldest mistake one for another. For another there is, who writes both his Names as I do; and hath published diverse Books, as Petitions, Subpoena's, Christ- Crosses, &c. Now because I would be loath to defraud him of any Right or Honor, which may duly belong unto him; or that He should share with me in my shame; I do hereby certify thee, that I am not the Man: For I never saw the Kingdom of Ireland in all my life, but in Books; nor the County of Wilts, but in the worthy Work of the learned, judicious and famous Antiquary, M ^r . Clarencieux. And for my part, howsoever I be the meanest among the many thousands that are called to the Sacred Priesthood; yet I may truly protest, that I never played the Circumforanean Theologaster: Istos enim Circulatores, qui Sacram Philosophiam honestiùs neglexissent, quàm vendunt, semper exosos habui. And for mine Owne part, I was never in Print before: Neither was it either in my purpose, or in my desire to come abroad to the World in Print at this time. The importunate request of my friends could never have pressed me to the Press, if I had known which way to suppress certain bastard and illegitimate Copies of this silly Sermon, which wandered up & down the Town, like vagrants; and were taken Begging, here, for a Crown; and there for an Angel, &c. It was my desire, that they should have been had to the House of Correction; and (after due punishment) sent back to the place where they were born, or, rather, misbegotten. But the multitude of them was so numerous, that Justice (without inconvenience) could not be done upon them. Therefore, to vindicate myself from the imputation of glorious Barbarism, and most lame and vnioynted Nonsence; I knew no better course, then by making the Genüine Copy of that, which I then delivered, public to the World. Such as it is, thou hast it; accept it, even as thou canst find in thine Heart. I grant, I have not interlarded it with any exotique Elegancies, nor conclouted the Margent with many Quotations; because I found it somewhat cumbersome to the Compositors. For the Style, I confess, it is plain and incurious (even like my Speach & Garments.) For it was my study, ever, to be rather inter Zenonis 〈 in non-Latin alphabet 〉 , quàm 〈 in non-Latin alphabet 〉 . And to say the Truth, as I never had any facility in teaching Periods to dance Friskin, and such-like curiosities; So did I never take any felicity in it: For I was persuaded, that such laboriosae nugae were better neglected then ambitiously affected; If for no other regard, yet for this: That they do Emasculate the Sense. Knowing it therefore to be such an homely piece, and so far out of the Fashion, I could not expect any applause by it: nay, I defy him that can think more contemptibly of it, then I do:

For as there be many great Names, to whom I do, with all reverence, rise up; acknowledging that nothing which can fall from me, can be worthy their eye: So for vulgar and half-coddled Judgments (whether of Patricians or Plebeians) The World knows, that

As it is, If it do any good to any one; it is that which I heartily wish, but dare not Hope for. For (as the Times are) How may I hope for any Good from a Sermon, when even Ballads (which are in far more respect amongst the Many) can do no good upon them? If it do Good to none, it doth but share with others of far better worth; in the same Fortunes. Yet, Come the worst that can; I am sure, That after it hath burdened the Stationers Stall the 12. part of the date of an Almanac, it may serve well enough for waste Paper; which is the common Destinie that hangs over the Most writings of this Kind. So I take my leave, May 25. 1621.

THE BRAZEN SERPENT.

A T the hearing of a Serpent, some, it may be, will presently begin to fear stinging: but I may speak unto them in the Angels Preface, Luk. 2. 10. Nolite timere; Be not afraid: For though I bring you here a Serpent in shape; yet this Serpent is without a sting. And let it not seem strange to you, that for a New-years gift, I should offer to so honorable an assembly such an ominous present, as a Serpent: For besides, that the Serpent cast into a circular figure (holding his Tayle in his mouth) hath of old been made an Hieroglyphique, and mystical representation of the reuolution of the year, and of the meeting of the end of the old year, with the beginning of the New: because

whereupon it is called 〈 in non-Latin alphabet 〉 . Besides, this I say, Suetonius tells me that the great Emperor Tiberius had a Serpent, inter oblectamenta, among his choicest delicacies, and would feed it at the Table with his own hand; taking great pleasure in sporting himself with it. If it found such favor with so great a Monarch; I find no reason why this Serpent may not receive as good entertainment from You; marry, that Serpent of Tiberius had no sting in it, to hurt withal: No more hath this; wherefore let none be afraid of it: for I will enter security for it, that it intendeth not to sting any one; either Churchman, or Courtier, or Lawyer, or Citizen. Neither do I think it hath any need to sting any: for, I make no doubt, but their Consciences have been pricked and stung sufficiently, by those of my Brethren which have stood in this place before me. And I pray God, that their stingings have not proved to many, like Cleopatra's Asps; which so benumbed and stupefied her Senses, that she slumbered her self to death, insensibly. If any here have been thus stung into a benumbedness of Conscience: I could wish, for their sakes, that I had the virtue of the Psylli or Marsi ; that so I might suck out the sting or poison from their souls, and make them sound again. If any wonder, why we being now within the Octaues of the Natiuitie, I selected not a Text fit for the Time; may it please him to grant me pardon in this: for the Time is not very fit for my unsound and crazy constitution of body: and howbeit, perhaps, I might with as much ease to myself, and as little profit to the Audience, have discoursed upon a Christmas Text, as upon this: yet I feared that your ears had even surfeited already upon the Hearing of the Birth of a Savior; and I knew, by experience, that the Children of this Age have Athenian ears, desirous of novelties; Itching after new things, Acts 17. 21. Wherefore I thought it would be more acceptable to treat of any other kind of Argument ad euitandam nauseam. Besides, because I saw the supinity and carlesnesse of the people of these times to be like unto that of the Jews. Qui, modo audiant, quo audiant modo, susque deque habent: which, so they hear somewhat, it mattereth not greatly, what it be, nor after what manner they hear it. Therefore I put a resolution upon me, to imitate the Grecians: Which, as Scaliger says, modo dicant, quo dicant modo, nil pensi habent; So they say somewhat, after what manner they utter it, they do not greatly stand upon. So that it may be a work of Supererrogation in me, a man panged with often convulsions in body, and entangled in a multitude of unnecessary and impertinent businesses at home, if I shall blunder out any tolerable dudgeon Divinity out of these words read unto you: As Moses lift up the Serpent in the Wilderness.

Which passage of Scripture, is a comparison betwixt the Brazen Serpent and our Savior Christ, who styleth himself here, the Son of Man. Christ is the Substance and Body signified by that Serpent. The Serpent is the figure and shadow of Christ.

The parts of it are two, a

• Sicut.
• Sic.

a

• Type,
• & Antitype.

or

• Figura,
• & Figuratū.

The Figure or Type, is the Serpent lift up by Moses in the Wilderness (at Phunon the six and thirtieth Mansion.) The Antitype or thing figured, is Christ hanged on the Cross.

In the first we may consider a

• History. [Moses lift up, &c.
• Mystery. 〈 in non-Latin alphabet 〉 .

or

• Factū figurans.
• & Facti figuratū.

The History is laid down in Numbers 21. from the fourth verse, to the end of the ninth: which place I do refer the Reader unto. These words are a Commentary of the first part of my Text.

In which story, to the end that we may the better conceive the meaning of my Text, I shall observe unto you these four things. First, The sin of the Israelites. Secondly, The punishment inflicted upon them for that sin. Thirdly, Their sorrow and repentance upon that punishment. Fourthly, The remedy which God gave them upon their repentance. I will but touch upon these four very briefly, and so come to that which is more principally intended.

1. Their sin was murmuring against God and Moses, verse 4. 2. Their punishment was stinging to death by fiery Serpents, verse 6. 3. Their Repentance was in Peccauimus; We have sinued in speaking against God and thee, verse 7. 4. Their Remedy was a Serpent of Brasse set up for a Sign, verse 9.

First, The People of Israel being ouerwearied with long travail and tedious journeys betwixt Egypt and Canaan, thorough the wild Wilderness of Arabia the stony, fell into impatiency, and complained against God and his servant Moses; as if God had dealt cruelly with them: as if Moses maliciously and cunningly had drawn them forth of Egypt, from a sweet contented state of life, with a purpose to plunge them into a depth of misery and distress. Wherefore the people forgetting their no less gracious, then marvelous deliverance from the tyranny and thralldom of Egypt, (which was no less grievous to be borne then death it self) doth now upbraid the Lord & Moses their governor with it; misconstruing the Blessings of God, and accounting the greatest happiness that ever Nation received, to be their greatest curse and malediction: and not only so; but they grew so queazy-stomackt, that they disdained Manna the food of Angels; which God, most miraculously, showered down from heaven upon them: for so they say in plain terms, Nu. 21. 6. Our soul loatheth this light Bread. Which, notwithstanding, at the first, they desired most earnestly, and received most joyfully, Exod. 16. Such was the inconstancy and ingratitude of that people; ever whining, ever complaining, never contented.

And in them, as in a glass, we may behold our selves, even to the life. When the light of the Gospel of Christ (which, for long time, had been beclowded with fogs of superstition, and dark mysts of error and ignorance) began first to dawn to us in this Land; with what general joy of heart was the blessing welcōmed? every man's mouth was filled with praise and thankfulness to God for it; no less, then if they had been delivered from the Egyptian servitude; nay, from the Gulf of Hell. But see the ungrateful mutability and graceless inconstancy of the many among us, (who can never constantly affect anything that is truly Good;) Many nowadays either fainting under the Cross, or grown wanton with too much happiness and prosperity, do bark against Heaven, and complain because they are freed from Romish tyranny: insomuch that they open their mouths against God, and his Gospel, his Messengers and Ministers; as if they were the Originals of all the evils and curses that ever happened to this Land. They disdain and loath the Bread of life, the true Manna, the Gospel of God; it is but light meat to them; they cannot relish it. The Garlike and Onions of Egypt, any fabulous tale out of the Leaden Legend, hath better taste with them, and edifies more to salvation. Lord Jesus, lay not this sin to their charge; for they know not what they do. So much, briefly, for the fault which provoked their punishment.

Secondly, Now follows their punishment, ver. 6. Wherefore the Lord sent fiery Serpents among the people, so that many of the people of Israel died. See how just, how fitting and proportionable the punishment is to the sin. As the sin increased by little and little, and spread it self like the poison of Serpents, flaming up more and more, till it came to the highest; even an high contempt against God himself: So the punishment by the stinging of those fiery Serpents crept, and spread it self by little and little: Then (the burning heat of their sting increasing their thirst) it augmented, till at last, with a pestilential flame it devoured and consumed the transgressors. For as the People, like to Serpents, sharpened their tongues, spitting out their poison and venom against God and Moses; So God sent Serpents that disgorged their deadly poison upon them, that like might be punished with like; Poenâ talionis. For God in wisdom doth so temper his punishments to the offense, that always there appears some proportion between the sin and the punishment. Not that any punishment in this world is able to satisfy fully for any sin, whereby the infinite Majesty of God is offended: but that the Temporal punishment, here, may be (as it were) an earnest of eternal punishment otherwhere.

Thirdly, Upon their punishment (in the third place) followeth their Repentance, ver. 7. Therefore the people came to Moses, and said, We have sinned: because we have spoken against the Lord and Thee: pray to the Lord that he will take these Serpents from us, &c.

As plagues and punishments do put men in mind of their sins: so sin, and the smart for sin, led them to Repentance. For as God doth receive to mercy such as are unfeignedly penitent and heartrent for their transgressions; so impenitent and obstinate offenders he reserveth for his judgment of horrible vengeance in another World. I leave this, because I hasten to the remedy which God gave them upon their Repentance.

Fourthly, verse 8, 9. The Lord said to Moses, Make thee a fiery Serpent, and set it up on a pole for a sign, that as many as are bitten and stung, may look up on it, and live. So Moses made a Serpent of Brasse, and set it up for a sign; and when a Serpent had stung or bitten any, he looked up to the brazen Serpent, and lived.

So many as looked up to the brazen Serpent, recovered; but such as did not look up to it, died. But as it is most wisely and truly spoken by the Wiseman, Sap. 16. 7. He that turned towards it, was not healed by the thing he saw (id est, by the Brasse piece upon the pole) but by thee, ô Savior of all. For this we must lay down as an unmovable ground: That the Brazen Serpent, being a thing without life, or motion, or sense in it self; had not in it self, of it own nature, any power or virtue (by being only looked upon) to cure actually, and really to convey health to such as were stung to death by fiery Serpents; but all the power of healing was in the Ordinance of God. God had ordained and promised, that whosoever (being Serpent-stung) should look up to it, should be healed: Therefore such as believed that God would be as good as his word, and keep his promise inviolable, they did look up to it, and were healed. Others, that believed not the truth of God's word, nor steadfastness of his promise, but distrusted him, and gave no credit unto him, they did not look up to it; and therefore were not healed, but died of the sting.

This is to teach us, that a thing which is once commanded, and ordained by God to such and such an end and use, must not be valued and prized by the outward show it hath, which presenteth it self to our outward senses: but it must be estimated by the Decree of God's will, who, by his singular wisdom, hath ordained and appointed things to our use, as he best knew was most expedient for us. Our duty it is to do that which he bids and enjoins us; and to rest persuaded, that what he commands, he doth will, and what he promiseth, he will most assuredly perform.

The Causes why all promises of men are not always kept, I have observed to be commonly two, (viz:) either want of power and ability to perform: or want of will to be as good as their word: neither of which can be said of Christ. For he is God omnipotent, potent and able to do whatsoever he promiseth; And he is Optimus, of a good and gracious disposition, willing to perform whatsoever he promiseth. So that, as I told you, though the Brazen Serpent, considered in it self, be but a very weak and unlikely means to heal such as were stung to death by fiery Serpents; yet because God did ordain it to that end and purpose (as a Moral Instrument) to convey health to all such as did look towards it: (He being able to do what he will, by what means, how weak soever it pleaseth him to make choice of) therefore whosoever looked towards it, was actually healed.

Consider the like to this, in the Cursed water, drunk by the suspected Wife, Num. 5. 27, 28. If she were guilty of breach of wedlock; the water, being drunk, caused her thigh to rot, and her belly to swell: if not guilty: she, upon the drinking thereof, conceived with child. I demand then, Whence had the water power to distinguish betwixt a chaste, and an unchaste Wife? how chance it did not rot the thigh of the woman that was not guilty, as well as of the other? The simplest may perceive, it did not these things by any virtue or power it had in it self: but because God had ordained and appointed it so, that it being thus used, should produce such effects.

And this will give some light unto us in the matter of the Sacrament, so much controverted betwixt us and the Church of Rome: from whom, as in diverse other points of Religion; so also in this, we suffer slander. They would fain bear the World in hand, that we make the Sacraments of Christ but bare empty signs of certain graces, and no more. But herein they do us great wrong; For howbeit we say truly, that they are Signs: yet not bare signs, but moral instruments and means, by which God doth confer those graces really and truly on us, which those signs do represent. So saith the Catechism of our Church. What doest thou mean by this word, Sacrament? Ans. I mean an outward and visible sign of an inward and Spiritual grace, given unto us; ordained by Christ himself, as a means (or Instrument) whereby we receive the same (Grace,) and a pledge to assure us thereof.

Indeed, a man would think, that a little Bread and Wine consecrated with solemn benediction, were but poor and feeble means to convey unto us the Body and Blood, and Godhead of God's eternal Son, together with all his benefits purchased for us, (as namely, to free us from the wrath of God; from the endless torments of Hell; from the curse of the Law; to clothe us with the righteousness of Christ, and to convey unto us a sure & firm title to the Kingdom of Heaven and everlasting life) one would think this were impossible to be performed by a morsel of Consecrated Bread, and a sup of hallowed Wine. And so it is, if we consider the things as they are in their own nature. But if we weigh with our selves, that Christ himself, being God omnipotent, hath ordained and appointed them to this end; that we, by them, shall receive such Benefits, and hath faithfully promised, that He, by them, as by a moral instrument, will bestow such inconceivable graces upon us: though those Graces be not Naturally contained in the Symboles and outward Elements of Bread and Wine themselves. It remaineth, that we do but fit and prepare our selves to receive them, and so to believe undoubtedly, that he is and will be as good as his word in bestowing all them upon us, at the very instant that we receive the Bread and Wine into our bodies. As whosoever was fitted for it; and as God had commanded, did but look up to the Serpent, did immediately recover his bodily health; Not because a piece of molten Brasse had that power in it self to give life (having none in it self) but because God had ordained it to that end; and did really perform what he did promise. Let me torment your patience a while longer upon this point.

I have often compared those Holy mysteries to a Lease: which is a moral Instrument. A Gentleman makes, seals, delivers a Lease to a Tenant, of a Farm, containing two or three hundred Acres of Land, lying, butting and bordering thus and thus; upon condition that the Tenant shall pay him so much Rent. The Tenant receives the Lease, and having it in his hand, shows it to his Friend, and tells him, that he hath there two hundred pounds a year, three hundred Acres of Land.

The Parchment and Inke and Wax of the Lease have not the very Acres of Ground, nor Trees, nor Houses growing in them; and yet by that Parchment or Lease, the Tenant will possess so much. I demand then, how cometh it to pass that this piece of Parchment, and these drops of Inke (This Lease) hath power to convey so much ground (Really and actually) to me, to a Tenant? It hath no ground growing within it; whence then hath it power to give it to me? The answer is; that the Power it hath to perform this, cometh not from the Wax, Inke and Parchment, but from the legal Power and Authority of the Law-maker; who did decree and ordain, that a Deed, conceived in such and such form of words, should be effectual and powerful, to give to a Tenant real possession of such Lands and Houses.

So it is in the Sacrament, even as in an Indenture; By it, Christ doth give us his very Body and Blood, his Merits & his righteousness; By it he passeth over to us a Deed of all the Ioyes of Heaven; he seals unto us a pardon of all our sins, and of all the punishments belonging unto them: Mary, on this Condition; that we do truly pay to him his Rent: viz. True Repentance of all our sins; True Charity with our Neighbors; True Faith in his Blood, and a New sincere Obedience to God's Commandments. When we receive this, we say, This is the Body and Blood of Christ: here have I Remission of all my sins, and the Kingdom of Heaven passed over unto me. Yet that bit of bread hath not the Kingdom of Heaven contained in it, nor the Body of Christ growing in it, or converted into it; neither hath the Wine the Blood of Christ within it: and yet, by That Bread and Wine, the worthy Receiver doth really and truly receive whole Christ, with all his Graces and benefits mentioned. Whence have they this Power? In their own Nature they have it not. Whence then can they convey All this to me? I Answer, The power which they have, comes from the Law-giver (Jesus Christ,) who decreed, instituted and ordained, that Those Elements of Bread and Wine (received on these conditions) should be powerful and effectual to derive unto me such and such Graces.

So that, as the Land groweth not in the Lease, yet I do actually possess and enjoy it with all appurtenances by the Lease (as by a Means and Instrument ordained to estate me in it:) So the Body and Blood of Christ Jesus are not within the Consecrated Bread and Wine; and yet by them (as by a Means or Moral Instrument) ordained and appointed by God to confer such Graces upon me, I do take as True and real possession of Christ and all his merits, as any Tenant hath true and firm possession of his Lands. I hope that I am rightly understood, and that the simplest do fully perceive how grossly the Church of England is belied; when they give out that we make the Sacraments no more but naked and empty signs. So much for the fact or History.

I come now to the Mystery, or to the figure of the fact: in 〈 in non-Latin alphabet 〉 , in Sicut; together with which, ye must be entreated to take the Sic also: The Anti-type with the Type, for they relate one to another, and cannot well be considered apart.

What then was pointed at and figured by this Brazen Serpent? For, there is no question but God could have restored health, by a thousand other means besides this. Wherefore some great Mystery was fore-signified; in that his Wisdom (who knoweth all things best) made choice of this, of the Brazen Serpent, rather then of any else. For our Savior Christ all along this Chapter, had to do with Nicodemus, who was a Pharisee, a great Doctor in Israel, John. 3. 10. and consequently, well seen in the Laws of Moses; and therefore, having before told him of his Godhead, verse 13. here he comes to show what his Manhood was to suffer. And to make him believe it the more firmly; he produceth the Figure of the Brazen Serpent. For Nicodemus could not but imagine that some great Mystery was fore-shadowed by that fact of Moses.

For none so simple, but could understand, that a Brazen Serpent hanging on a pole, had not in it self any power at all to cure the poisonful bitings of living Serpents: and that God, who could, by a thousand other means, have cured them, did upon Special and singular consideration command that: because he, in it, would shadow forth some deep Mystery that was to come. To the end therefore that our Savior Christ might the better persuade his doctrine, by the lifting up of this Serpent, he showeth Nicodemus beforehand of his Passion; That when it should happen, he might not be scandalilized. And (howsoever it chiefly aim at his Passion;) yet, to speak the truth, there is not, in all the Old Testament, any one Type or Figure, that doth more lively represent all the parts of the Mystery of Christ his coming in the flesh, then this of the Serpent.

For first of all, it shows us his Incarnation. For that Serpent of Brasse was but a serpent in show and shape only; it was not a serpent in deed: it had no poison or venom in it as other Serpents had: So our Savior Christ, albeit to many he appeared to be a sinful Man, and was reckoned among the wicked, Isaiah 53. 12. yet the truth is, He did no sin, neither was any guile found in his mouth, 1. Pet. 2. 22. Euer since our first Parents did suck poison from the Old Serpent the Devil; every one that issued from their loins, have retained much of the Serpentine nature, that is, of the venom and poison of sin Hence David speaking of unregenerate men; saith, The poison of Asps is under their lips. And John the Baptist speaking▪ to the principal of the Jews, Math. 3. 7. termeth them, a Generation of Vipers. (And Vipers, you know, are Serpents.) But Christ had no poison in him at all. For though he assumed the true flesh and nature of man; yet, together with the nature, he did not take the sin of man. He was true man, but not truly sinful Man. God sent his Son (saith Paul, Rom. 8. 3.) in the similitude of sinful flesh. Similitudo non ad carnis veritatem, sed ad peccati imaginem referenda est, saith Cassianus collat. 22. cap. 11. Where the word similitude hath relation not to Flesh, (for that was true,) but to this word sinful: for though to some he appeared a sinner in show; yet, he never committed any sin .

And herein the wisdom of the New Serpent went beyond the craft and subtlety of the old Serpent, the Devil, as Leo tells us. For the Devil, because Christ was a Man in deed and truth (albeit he were a very Holy-man,) thought that he was also guilty of Original sin derived from Adam: because all else (even the best) are so by natural generation: and also, though sometimes he had seen the effects of his Deity and Godhead, and had confessed him to be God indeed, Mark 1. 24. Yet, at other times, his understanding was so dazzled, that he did not steadfastly believe, that in him all the fullness of the Godhead dwelt bodily, Colos. 2. 9. for had he known certainly, that Christ had been not only very Man, without sin; but also very God in human flesh; no doubt, but he would have been as wise as the Princes of this World. And Saint Paul saith, 1. Cor. 2. 6. That, If the Princes of this World had known it, they would never have crucified the Lord of Glory.

Wherefore, the Devil not believing firmly that Christ was very God, and taking him to be but a man, as others were, subject to sin, at least, to Original guilt; he makes at him, and useth all means to put him to death. And Christ coming to redeem the World, did imitate the Fishers , who when they angle for Fish, do not cast the hook into the water, bare, naked and uncovered (For then they know the Fish will not bite.) Therefore they hide the hook within a worm or some other bait, and so the Fish biting at the worm, is caught with the Hooke. So Christ, speaking of himself, Psal. 22. 6. saith, Ego vermis & non homo: I am a worm and no man. He coming to perform the great Work of our Redemption, did cover and hide his Godhead within the Worm of his human nature: The great Water-Serpent Leviathan, Job. 40. 20. (the Devil) thinking to swallow the worm of his Humanity, Captus est Hamo Diuinitatis; was caught upon the hook of his Divinity. This hook stuck in his jaws, and bruised the Serpents head: by thinking to destroy Christ, he destroyed his own kingdom, and lost his own power.

In the second place, by this Serpent was figured the manner of Christ his Incarnation and Conception. For this Serpent which Moses lift up in the Wilderness, was not made of Wood or Stone, or Iron, (which may be labored and wrought into a form with the Hammer, Fyle or Chesil) but it was made of Brasse, which commonly must be molten in the fire, before it can be cast into any Form: and the Fire purgeth and cleanseth it from all dross. Secondly, if you go about to carue an Image of a man, in wood, or stone, or Iron, first you fashion the Head, then the Face, then the Neck; one part after another successively. But if you would cast the same in Brasse; you need no more but see that the Mould be fitly prepared; and then do but pour the molten Brasse into the Mould, and in a moment you have a perfect Image.

So the Body of our Savior CHRIST was not begotten by the Ordinary way of procreation, by mixture of Man and Woman: (for so many as are so conceived, are conceived in Original sin;) but He was conceived by the Holy Ghost; 〈 in non-Latin alphabet 〉 , saith the Greek Father: Not by any carnal effusion of Seminal humor, but by way of manufacture or handywork: by the Power and operation of the Holy Ghost. Non de Substantiâ Spiritus Sancti, sed Potentiâ, nec generatione, sed jussione, saith Augustine, Serm. 6. de Tempore. He was conceived and made, not of the substance of the Holy Ghost: (for so the Holy Ghost being God, should have begotten him, not man, but God;) for the Holy Ghost is God; and generans generat sibi simile. Besides, if the Holy Ghost should have begotten Christ our of his own substance, he should have begotten a mere Spirit, and not a man: for that which is borne of the Spirit, is Spirit, John 3. 6. But he was made, saith Augustine; Non de substantiâ Spiritus Sancti, sed de Potentiâ; Not of the substance of the Holy Ghost, but of his Power, by his handy-work: Nec Generatione, sed Iussione & Benedictione; Not by way of Generation; but by his energeticall Command and Benediction. And the Holy Ghost sanctified and prepared the seed of the Blessed Virgin, that it might be made an habitation fit for the Soul and Deity of the Son of God.

Now the Holy Ghost in Scripture (you know) is often compared to fire: for as Fire purgeth But the dross from metals; so the Holy Ghost doth cleanse, purge, and sanctify that Matter in the Body of the Virgin, whereof the Body of Christ was to be framed; viz. the pure blood or seed of the Virgin: For that seed, even of the that blessed Virgin her self, before it was sanctified by the Holy Spirit, was tainted and infected with sin: But (being once purged and sanctified by the Holy Ghost) afterwards it never had, nor ever shall have any stain or taint; but being filled with sanctity beyond all measure, it became a most holy Instrument of his Soul and Godhead. Let none mistake my words: I do not say, that the blessed Virgin her self was by the Holy Ghost purged from all sin: but that, That part of her Virgin-Blood, whereof the Body of Christ was composed, was so sanctified and cleansed, that in it there was no spot nor stain of Original Corruption.

Secondly, In ordinary Generation, first the Liver, the Heart, and the Brain are fashioned, then other of the parts one after another: for the Seminall humor first becomes an Embryo, then a body inorganicall, without form or limbs; one by degrees successively after another is framed and perfected: (For, as the School of Physicians saith, it is at least 40. days before the body of a Child in the womb be fully formed;) But the Body of our Savior CHRIST in the womb of the Virgin, by the obumbration and operation of the Holy Ghost, was instantly, in a moment, made absolute and perfect in all parts and members: (As the Brasse molten in the fire, is no sooner poured into the Mould, but instantly it is a perfect figure and shape of a man, or Serpent, or Beast, as the Mould is made for.)

Besides, the reasonable soul of Christ did not stay till the 40. day (as in other it doth) before it was created and infused into His body; But at the same moment, in and with the Body, it was created and united to his Body, by the Holy Ghost. So that the Body of Christ, at the very first instant of Conception, was (quoad perfectionem partium, non graduum;) perfect and complete in all parts, and endued at that instant with a reasonable soul: Otherwise He had not from his first conception been perfect God and perfect Man; for perfect Man subsisteth of a reasonable soul and human flesh:) And then had he not been perfect Christ: for Christ is perfect God, and perfect Man, subsisting of a Reasonable and Human flesh. Wherefore the School saith truly, Christus totam humanam naturam vniendo Peronae adsumpsit, & assumendo vniuit; Christ by uniting the whole entire Human nature to his Person, assumed it; and by assuming it, he united it to his Person whole and entire.

This is no new Doctrine: for the Fathers of the Primitive Church have constantly taught it. I reckon Saint Bernard among none of those Ancients, yet he hath it Hom. 2. upon Missus est. But old Saint Jerome, he hath the same upon those words in the Prophet, Ier. cap. 3. Foemina circundabit virum; a Woman shall compass a Man: Speaking of the Virgin inclosing Christ in her womb. And before Jerome, Athanasius in his Book of the Incarnation of the Word, Carnis vnio cum verbi Diuinitate ex vtero originem traxit; The union of the flesh with the Divinity of the Word took, its original from the womb. And after both these, Saint Augustine in his 18. Chapter de fide ad Petrum: Firmissime creed, & nullatenus dubites, non Carnem Christi sine diuinitate, conceptam in Virginis vtero, priusque susciperetur à Verbo; sed ipsum Verbum Deum suae carnis acceptione conceptum, ipsamque Carnem, Verbi incarnatione, conceptam. Do thou assuredly believe, and make no scruple of it at all, that the Flesh (or Humanity) of Christ was not conceived in the Virgins womb, before it was assumed by the Word: but that the very Word, God himself, was conceived in the taking of his flesh: and that his flesh was conceived in the Incarnation of the Word. After all these, comes Damascene in his third Book de Orthodoxâ fide cap. 2. and saith 〈 in non-Latin alphabet 〉 . at the same instant, that the Humanity of Christ was flesh; it was also the flesh of God the Word; it was at the same moment, living flesh, endued with a reasonable Soul, and understanding. The Ancients taught thus, therefore 'tis no novel Doctrine. And it is no unsound Doctrine. For, besides that it is consonant to good reason and divinity, we have not only all the followers of D. Luther that embrace it, but others also, as Peter Martyr in his exposition upon the Creed, (on those words, Conceiued by the Holy Ghost, borne of the Virgin Mary.) His words are these: Spiritus Sanctus in eam (sc. Virginem) descendit, & principali sua vi, ex illius jam gratiâ purificato sanguine, singularem perfectum Hominem creauit, qui miraculose fuit ab aeterno Sermon assumptus. The Holy Ghost came down upon the Virgin; and by his Operatiue power (having now purified her blood by his Grace) created an extraordinary singular and perfect Man, which was miraculously assumed by the eternal Word. The very self-same is delivered by Amandus Polanus in Syntag. Theologico, libro sexto, cap. 14. which I forbear, for brevities sake, to repeat unto you; neither may we marvel, seeing that the first Adam in a moment, of the slime of the Earth was made (by God's power,) a man perfect and complete in all parts and faculties; if that our Savior Christ (the second and more excellent Adam) was at the first moment of his conception made by the handywork of God the Holy Ghost, a perfect & absolute man; and not only perfect Man, but perfect Christ, that is, King, Priest and Prophet, as the Fathers do truly teach us.

But against this which hath been delivered; some perhaps may pick a quarrel, and say, that Christ was not without all manner of sin: for all that were in Adams loins and are descended from Adam, did sin in Adam: for it is written, Rom. 15. 12. By one man sin entered into the World, and by Sin, Death; and so death went over all men, for so much, as all men have sinned. If all men have sinned; then Christ; for Christ is man: and, according to the flesh, was in the loins of Adam, as all others were, and therefore S. Luke fetcheth his pedigree frō Adam, Luke 3. last. Therefore it should seem that Christ was not quite free & clean from all sin.

To which I answer first, by denying that all and everyone that were in Adam, did sin in Adam, or were guilty of Adams sin. The guilt of Adams sin, laid hold on such only as were in him, both according to the substance of their flesh: and also, Secundum rationem Seminalem; according to the carnal way of Propagation, by which man is begotten of Man. Of all such the Apostle speaketh, when he saith, By one man sin entered into the World, and went over all men: namely, over all that were begotten and born of Man and Woman: But Christ was in Adam according to the substance of his flesh only; but not according to the ordinary way of Generation: for he was conceived by the Holy Ghost, and born of a pure Virgin, who never knew man carnally; therefore he sinned not in Adam.

But yet S. Paul saith, Rom. 6. last; Death is the stipend of sin: but Christ suffered death. Therefore, it seems that he was guilty of sin: otherwise death durst not have arrested him.

I answer: Death did not arrest him by any lawful warrant or authority of her own, because He had no sin: He might have brought an action of false imprisonment against her: but he voluntarily and of his own accord went to Death, and suffered it to attach him, that he might set us free from sin and death. So saith Isaiah 53. Oblatus est, quia voluit: he was offered up, because he would: for had He not been willing, none could compel or constrain him to it. Wherefore Christ himself saith, John. 10. 17. I lay down my life, that I may take it again: No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it up again. And therefore, when he hangeth upon the Cross, he stays not Deaths leisure (till death come to take away his life,) but willingly and courageously he meets him in the way, and like a Champion that scorns to be overcome, (nay, knows he cannot be) yieldeth in the midst of his strength, that He might by dying vanquish Death. Therefore Saint John 20. 30. saith, that he bowed his Head, and gave up the Ghost: not bowing (as commonly men do) because he had given it up before: but because he would do it. Nature, in him, was strong enough, he might have lived; but he gave up the ghost, and would die, to show himself Lord of Life and Death.

Thirdly, In the lifting up of this Serpent, is shadowed the Passion of Christ. Moses did fasten the Serpent to a long Pole, and so hanged it up on high, that all the whole Host of Israel might look up to it; and looking, be healed of the Serpents biting. So Christ, at his Passion, was lift up on the Cross, that all might look at him with the eye of Faith; and by virtue of his death, might escape Death (the wages of sin) and receive health and Salvation. Here is the difference: The Brazen Serpent gave them but health and life of Body only, and that, for a time: but Christ giveth eternal Health, eternal Life, to Body and Soul both. This Serpent was but the means and instrument of that life, which God, by it, gave to such as were Serpent-bitten: but Christ is the Author, the cause, the very Original of eternal Life. And, as it was not possible for the Israelites (being once stung) ever to be cured; except they did look up to the Brazen Serpent: So, is it not possible for any man, since the stinging of Adam by the Old Serpent in the beginning of the World, to be saved, but by JESUS CHRIST and him crucified.

Fourthly, this Brazē Serpent was but one, and set up by Moses, that Many Thousands of the people that were stung by thousand other Serpents, might recover health: and all such as were either before or behind it, on the right hand, or on the left (if they did but turn towards it and behold it) were healed. So Christ is but one Savior, one Mediator; yet His death is sufficient to take away the venom and smart of all our sins; and not ours only, but of the whole World; nay, of a Million of Worlds. If they would but fixe their Eye upon him, and believe in him: for Christ is the end of the Law to Righteousness, to everyone that believeth, Rom. 10. 4. a Savior he was to such as believed that He would be sacrificed for them, (long before he was borne of the Virgin) as, to Adam, to Noah, to Abraham and David. For Abraham rejoiced to see my Day (saith Christ) and he saw it, and was glad. He saw it by the light of Faith, 1500. years before Christ manifested himself in the Flesh. For (as Leo saith) Refudit se, in aetates praeteritas, mysterium illud, tam illis, qui praecesserunt, vtile; quàm nobis, qui sequimur.

The Mystery of our Redemption by the death of Christ (as the Sun at one instant disperseth his beams over the whole Horizon, from East to West) did shoot it self to all Ages (past, present, and to come.) For He was the Lamb, slain from the beginning of the World, Reu. 13. 8. as beneficial to such as died before his coming (if they looked towards him) as to us that live after him: for as it is in Mat. 21. 9. All that went before him, and they that followed after, cried Hosanna to the Son of David: That is, they expected Salvation from Jesus Christ, and by him only. Neither from any Man; were that man, Moses: nor from the works of the Law; but only from the Blood of the MESSIAS. As these Israelites, when they were bitten by the Serpents, although they roared and cried to one another; yet, not any was able to heal or help, either himself or any other; No, not Moses: but God only, by the Brazen Serpent.

Fifthly, I beseech you consider the means, which God made choice of to give life to the Children of Israel. It was a Serpent, as it were, dead: for it had no life in it; Being but a piece of shining Brasse▪ And some Naturalists affirm, that if one be poisoned with the sting or venom of a Serpent, the very looking on shining Brasse, is present death to him. In which, the power of the miracle doth more plainly discover it self: Because God made that, which, of it self, is the cause of Death, to become to such, as used it according to his Ordinance, a cause of Life and Health: Working one Contrary out of another: giving Life by Death. So it is in Christ: For by his death, all true believers are translated from Death to Life. Which is so strange a wonder, that it cannot sink into many men's heads how it should ever be brought to pass: that Christ his death should procure and convey everlasting Life to us.

When Christ tells the Jews, John 12. 32. that He must be lifted up, (that is, hanged on the Cross, and so die) and give his Life for the life of the World: They could not be persuaded, that if he were the right Christ, the Savior of the World, that he should die at all, but live for ever. Therefore, verse 34. The People answered him; We have heard in our Law, that Christ bideth forever: then how dost thou say, that he must be lifted up, that is, hanged on the Tree, and suffer death upon the Cross? And therefore, 1. Cor. 1. 23. Christ crucified, (that is, hope of everlasting life, by such a one as like a notorious malefactor, suffered death upon the Gallows) is said, to the Jews to be a stumbling block; and to the Gentiles, foolishness. So it pleaseth carnal men to deem of the Mysteries of our Saluatiō: because they are above their shallow Reason, they account them mere foolishness. But the Wisdom of God in this (to such as are enlightened with super-natural light) appeareth to be the greatest: and the very foolishness of God, is wiser then the (greatest) wisdom of Men; and the weakness of God, is stronger then Men, 1. Cor. 1. 25.

But to make both his Wisdom and power known unto Men; it hath pleased God many times to bring one contrary out of another. As at the first, he made Heaven, and Earth, and all things else; of what? of Nothing: only by the power of his Word. And what more contrary to all things (which have a Being) then nothing, which hath no Being at all? Whence was the order, the Beauty, the well-composed frame of the Universal World fashioned? was it not out of an empty, rude, unshapen, and indigested lump or Chaos? Did not He bring light out of Darkness? and what more contrary to Light then Darkness?

So Christ, by the very shame of the Cross, purchased to us eternal Glory; and by his Death giveth us redemption from eternal death, and everlasting Life to all true members of his mystical Body. And this must needs be so: For, considering that Christ is perfect God, who made all the World, and that with a word of his mouth (being able, if he pleased, with one word to make a thousand Worlds, as great as this.) Considering, I say, that He, Christ JESUS, the most high God, did take upon him, (as tomorrow, the day of his Circumcision) to be our Surety, to pay to his Father our Debt of death Temporal and Eternal: He being more worth, then all the Spirits of Men and Angels, in a thousand Worlds: (because he is the Maker of them all.) His death must needs be more satisfactory to God's justice and wrath, then if all the Men and Angels in Heaven and Earth, should, for man's sins, have suffered all the endless and Numberlesse torments of Hell, for ever and ever; and if the Surety suffer death, and pay the debt, is it not reason, that the principal go quit and free, and have his life spared? Wherefore in John. 18. 7. when the Officers came to apprehend Christ, he asketh: Whom seek ye? and they said, Jesus of Nazareth. Then said he; I am He. Therefore if ye seek Mee, let These go their way: that is, If I that am but their Surety, must pay the debt, then reason it is, that the principals should be discharged of it.

Sixthly, Mark. This Serpent which Moses hung up on the Pole, did not benefit or do good to any, but only to those which did look up to it. Such as refused to look upon it, died and perished in the Wilderness. So it is here: the Death and Passion of Christ is beneficial to none, but such as look upon it steadfastly with the eye of Faith, and by that Faith apply it to their own Souls. Such as regard it not, nor care to consider it, but let it pass as a matter of no moment, it healeth not, but they perish in their sins.

For as in this Figure 3. things do concur. 1. God. 2. the Serpent. 3. the looking on the Serpent. God it is that giveth thē health & life; the Serpent is the instrument or means by which he cōferreth it unto thē, & he that did behold the Serpent, received this health. So also 3. things meet together in the work of our Justification. First, Christ, he, by imputing his Righteousness to us, doth make us Righteous, before his Father. Secondly, the means whereby he deriveth this righteousness to us, are his holy Word and Sacraments. Thirdly, the Instrument wherewith we don this robe of Righteousness upon our souls, is a lively faith in Christ, it is as it were the hand, by which we buckle & gird Christ his merits to our selves, Gal. 3. 27.

Seventhly, albeit the People of Israel, whilst they traveled thorough the Wlidernesse towards the Promised Land did encounter many more calamities, and inconveniences; yet, we read not, that they had any other external Sign given them against those inconveniences, save only this Serpent against the mortal sting of the fiery Serpents. So we men, although we are obnoxious to a thousand Miseries, bodily, and ghostly, (as to Hunger and thirst, Heat and cold, weakness and sickness, shame and infamy, sorrow and fear, &c.) yet we have no sign given us against these: because none of these (if we be clear from sin) can do us any hurt, (no more then they hurt our LORD JESUS CHRIST.) But against the Biting of the Serpent, (that is) against Sin, God gave us a sign to look upon, viz. His Son hanging on the Cross. Concerning whom, old Simeon fore-told his Mother, Behold, This Child is appointed for a Sign, Luk. 2. 34.

And fitly is Sin resembled to the biting of a Serpent. For the Devil is called a Serpent, Gen. 3. 1. and from this Serpent, this poison of sin was first cast into our nature. Secondly, if a Serpent sting you in the heel, the venom of the sting will poison your foot, your leg, thigh, entrails, Heart, Liver, Brain, and all, till the whole Body be infected; of such a poisonful contagious nature is sin. It infecteth both Body and Soul; and that, not in one or two parts, as other diseases do; but in every part; in Reason, Will, Memory, affections and all: and that not in one man alone; but in all mankind, in every Man and Woman descended from Adam by c • mmon course of nature. Thirdly, the Biting of these Serpents was incurable; no remedy in Nature could be found to cure it: Therefore God gave the Brazen Serpent, not for a natural, but for a Moral means against it. Such is Sin: All the Balm in Gilead, and all the Physicians in the World, no, not Aesculapius-self with his Serpent; Nay, all the Angels and Saints in Heaven & Earth, are not able to cure the infection of one sin. Nothing is able to take away the poison and sting of that, but only the Death and Blood of the Son of God, poured out for our health & Salvation upon the Cross.

Lastly, Let us ask the question: For whose sake was this harmless Brazen Serpent made, and afterwards hung up on the Pole? was it for it self? No; in no wise. It could reap no profit either by being made, or hung up in the Air, exposed to all weathers and storms. All the benefit redounded to them that were stung, and could not otherwise be cured, but by looking up to it.

Let inquiry be made: For whose sake was the glorious eternal SONNE of GOD contented to be made Man? was it any honor or benefit to Himself? Surely, No. Exinaniuit seipsum, He emptied Himself, saith the Apostle, Phil. 2. 8. It was a far greater abasement for the Son of God to be made the son of Man; then for the greatest Prince or Monarch to be made a crawling Worm; nay, a grain of dust. He was made man then, not for any good or profit that He could reap thereby, but to benefit and honor us. So saith Isaiah 9. 5. Unto us a Child is borne, and unto us a Son is given: all the benefit of his conception and nativity is Ours, not his: borne and made, he was for us. And for whose sake was he lift up? was he crucified and slain? was it any profit or honor to Christ, think you, to be put to such a painful, shameful, and dishonorable death? No certainly. Daniel saith 9. 26. The Messias shall be slain; but not for Himself: If not for himself; then for some others. So S. Peter, 1. Ep. 2. 21. Christ suffered for us. So that the benefit of his Passion too, is (not His, but) Ours. His was the pain and shame; Ours the profit and honor. If He had not been lifted up, and put to death for us; Every Mothers child living and dead, had suffered everlasting death in torments of Hell, with the Devil and his angels. Our Sins, the Sins of the World, the Stinging of the Old Serpent, could not be taken away by Man, or Angel, but only by the Blood of the Lamb of God, which taketh away the sin of the World. Our Sins they were that put to death the Lord of Life.

The Price of them could not be bought out with gold or silver, or all the Treasure in the World: they cost no less then the most precious Hearts-blood of God's own Son.

Your Souls then are bought at the highest rate: Why do you prize them so cheap, so basely? Dost thou believe in thy Heart, that the Salvation of thy Soul cost the dear-dear price of God's own heart blood? and darest thou go and stake and pawn it to the Devil, to Hell, for a kiss of a Strumpet? for a drunken Carouse? for a little painted Vanity? for an handful of glittering dross? for a little unprofitable Profit, and deceyueable gain? See then, if with Judas thou do not sell thy Soul and the Redeemer of thy Soul for 30. pieces: for thirty? nay, for twenty, for ten; many, for one; a matter of half a Crown, or less: Nay, many pass away their Souls to Satan for nothing at all; for an oath; for a stab, a little Reuenge. Oh take heed! For such as did not feel the smart of the Serpents biting, nor had any grief or pain because of it; Such never looked up to the Brazen Serpent, nor received any life or health from it: only, such as felt the smart and sting, and earnestly desired to be cured; they looked up to it, and were healed. So it is here. Such as go on in their sin, and feel no smart of it; they think they stand not greatly in need of Christ; and therefore they hear of his death and blood-shedding, as a matter that little or nothing concerns them: Such persons, as yet, are not capable of any benefit by Christ's Blood. They only, that are wounded in Soul, and feel the smart of their sins in their conscience; Those only look up to their crucified Savior, & seek health and Salvation from him: These only receive comfort by Christ; those only are healed of their sting: And all that is within them praise His holy Name: To whose Name, be all Honor and Glory, now and for ever. Amen.