The Brazen Serpent, Sermon

The Brazen Serpent · Sermon

p. 1THE BRAZEN SERPENT.

IOHN 3. 14.

As MOSES lift vp the Serpent in the Wilderneſſe; ſo muſt the Sonne of Man be lift vp.

AT the hearing of a Serpent, ſome, it may be, will preſently begin to feare ſtinging: but I may ſpeake vntounto them in the Angels Preface, Luk. 2. 10. Nolite timere; Bee not afraid: For though I bring you heere a Serpent in ſhape; yet this Serpent is p. 2without a ſting. And let it not ſeem ſtrāge to you, that for a New-yeeres gift, I ſhould offer to ſo honourable 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 bin made anaaPierius. Hieroglyphique, and myſticall repreſentation of the reuolution of the yeere, and of the meeting of the end of the old yeere, with the beginning of the New: becauſebbVirgil. Georgic. —In ſe, ſua per veſtigia voluitur Annus; whereupon it is called foreign. Beſides, this I ſay,ccSueton. in Tiberio c. 72. Suetonius tels me that the great Emperour Tiberius had a Serpent, inter oblectamenta, among his choyceſt delicacies, and would feede it at the Table with his owne hand; taking great pleaſure in ſporting himſelfe with it. If it found ſuch fauour with ſo great a Monarch; I finde no reaſon why this Serpent may not receiue as good entertainment from You; marry, that Serpent of Tiberius had no ſting in it, to hurt withall: No more hath this; wherefore let none be afraid of it: p. 3for I will enter ſecuritie for it, that it intendeth not to ſting any one; either Churchman, or Courtier, or Lawyer, or Citizen. Neither doe I thinke it hath any neede to ſting any: for, I make no doubt, but their Conſciences hauehave beene prickt and ſtung ſufficiently, by thoſe of my Brethren which hauehave ſtoodddAt the Croſſe. in this place before me. And I pray God, that their ſtingings hauehave not proued to many, like Cleopatra's Aſpes; which ſo benummed and ſtupified her Senſes, that ſhee ſlumbred her ſelfe to death, inſenſibly. If any heere hauehave been thus ſtung into a benummedneſſe of Conſcience: I could wiſh, for their ſakes, that I had the vertue of the Pſylli or Marſi eeSuetonius in Auguſto cap. 17. Cleopatrae, quam ſeruatam Triumpho maximè cupie bat, etiam Pſyllos admouit.; that ſo I might ſuck out the ſting or poiſon from their ſoules, and make them ſound againe. 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 vnſound and crazy conſtitution of body: and howbeit, perhaps, I might with as p. 4much eaſe to my ſelfe, and as little profit to the Audience, hauehave diſcourſed vponupon a Chriſtmas Text, as vponupon this: yet I feared that your eares had euen ſurfeted already vponupon the Hearing of the Birth of a Sauiour; and I knew, by experience, that the Children of this Age hauehave Athenian eares, deſirous of nouelties; Itching after new things, Acts 17. 21. Wherefore I thought it would be more acceptable to treate of any other kinde of Argument ad euitandam nauſeam. Beſides, becauſe I ſaw the ſupinity and carleſneſſe of the people of theſe times to be like vntounto that of the Iewes.Eze. 33. 32. Ier. 6. 29. Eſa. 49. 4.Ezek 33:32Jer 6:29Isa 49:4 Qui, modò audiant, quo audiant modò, ſuſque dequè habent: which, ſo they heare ſomewhat, it mattereth not greatly, what it bee, nor after what manner they heare it. Therfore I put a reſolution vponupon me, to imitate the Graecians: Which, as Scaliger ſaies, modò dicant, quo dicant modo, nil penſi habent; So they ſay ſomewhat, after what manner they vtter it, they doe not greatly ſtand vponupon. So that it may be a worke of Supererrogation in me, a man panged with often p. 5convulſions in body, and intangled in a multitude of vnneceſſary and impertinent buſineſſes at home, if I ſhall blunder out any tolerable dudgeon Diuinitie out of theſe words read vntounto you: As Moſes lift vp the Serpent in the Wilderneſſe.

Which paſſage of Scripture, is a compariſon betwixt the Brazen Serpent and our Sauiour Chriſt, who ſtileth himſelfe heere, the Sonne 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 vp by Moſes in the Wilderneſſe (at Phunon the ſix and thirtieth Manſion.) The Antitype or thing figured, is Chriſt hanged on the Croſſe.

In the firſt wee may conſider a

Hiſtory. [Moſes lift vp, &c.

Myſtery. foreign.

or

Factū figurans.

& Facti figuratū.

The Hiſtory is laid down in Numbers 21. from the fourth verſe, to the end of the p. 6ninth: which place I do referre the Reader vntounto. Theſe words are a Commentarie of the firſt part of my Text.

In which ſtory, to the end that we may the better conceiue the meaning of my Text, I ſhall obſerue vntounto you theſe foure things. Firſt, The ſinne of the Iſraelites. Secondly, The puniſhment inflicted vponupon them for that ſinne. Thirdly, Their ſorrow and repentance vponupon that puniſhment. Fourthly, The remedy which God gaue them vponupon their repentance. I will but touch vponupon theſe foure very briefely, and ſo come to that which is more principally intended.

1. Their ſinne 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 hauehave ſinued in ſpeaking againſt God and thee, verſe 7. 4. Their Remedy was a Serpent of Braſſe ſet vp for a Signe, verſe 9.

Firſt, The People of Iſrael being ouerwearied with long trauaile and tedious iournies betwixt Aegypt and Canaan, thorow p. 7the wild Wilderneſſe of Arabia the ſtonie, fell into impatiency, and complained againſt God and his ſeruant Moſes; as if God had dealt cruelly with them: as if Moſes maliciouſly and cunningly had drawne them forth of Aegypt, from a ſweet contented ſtate of life, with a purpoſe to plunge them into a depth of miſery and diſtreſſe. Wherefore the people forgetting their no leſſe gracious, then maruailous deliuerance from the tyrannie and thraldome of Aegypt, (which was no leſſe grieuous to be borne then death it ſelfe) doth now vpbraid the Lord & Moſes their gouernour with it; miſconſtruing the Bleſſings of God, and accounting the greateſt happineſſe that euer Nation receiued, 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, ſhowred down from heauen vponupon them: for ſo they ſay in plain terms, Nu. 21. 6. Our ſoule loatheth this light Bread. Which, notwithſtanding, at the firſt, they deſired moſt p. 8earneſtly, and receiued moſt ioyfully, Exod. 16. Such was the inconſtancy and ingratitude of that people; euer whining, euer complaining, neuer contented.

And in them, as in a glaſſe, we may behold our ſelues, euen to the life. When the light of the Goſpell of Chriſt (which, for long time, had beene beclowded with fogs of ſuperſtition, and darke myſts of error and ignorance) began firſt to dawne to vsus in this Land; with what generall joy of heart was the bleſsing welcōmed? eueryevery mans mouth was filled with praiſe and thankefulneſſe to God for it; no leſſe, then if they had beene deliuered from the Aegyptian ſeruitude; nay, from the Gulph of Hell. But ſee the vngratefull mutability and graceleſſe inconſtancie of the many among vsus, (who can neuer conſtantly affect any thing that is truely Good;) Many now adaies either fainting vnderunder the Croſſe, or growne wanton with too much happineſſe and proſperitie, doe barke againſt Heauen, and complaine becauſe they are freed from Romiſh tyranny: inſomuch p. 9that they open their mouthes againſt God, and his Goſpell, his Meſſengers and Miniſters; as if they were the Originals of all the euils and curſes that euer happened to this Land. They diſdaine and lothe the Bread of life, the true Manna, the Goſpell of God; it is but light meate to them; they cannot relliſh it. The Garlike and Onions of Aegypt, any fabulous tale out of the Leaden Legend, hath better taſte with them, and edifies more to ſaluation. Lord Ieſus, lay not this ſinne to their charge; for they know not what they doe. So much, briefely, for the fault which prouoked their puniſhment.

Secondly, Now follows their puniſhment, ver. 6. Wherefore the Lord ſent fierie Serpents among the people, ſo that many of the people of Iſrael died. See how iuſt, how fitting and proportionable the puniſhment is to the ſinne. As the ſinne increaſed by little and little, and ſpred it ſelfe like the poiſon of Serpents, flaming vp more and more, till it came to the higheſt; euen an high contempt againſt God himſelfe: So p. 10the puniſhment by the ſtinging of thoſe fiery Serpents crept, and ſpred it ſelfe by little and little: Then (the burning heate of their ſting increaſing their thirſt) it augmented, till at laſt, with a peſtilentiall flame it deuoured 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 vponupon them, that like might be puniſhed with like; Poenâ talionis. For God in wiſedome doth ſo temper his puniſhments to the offence, that alwaies there appeares ſome proportion betweene the ſinne and the puniſhment. Not that any puniſhment in this world is able to ſatisfie fully for any ſinne, whereby the infinite Maieſtie of God is offended: but that the Temporall puniſhment, heere, may be (as it were) an earneſt of eternall puniſhment otherwhere.

Thirdly, VponUpon their puniſhment (in the third place) followeth their Repentance, p. 11ver. 7. Therefore the people came to Moſes, and ſaid, We hauehave ſinned: becauſe we hauehave ſpoken againſt the Lord and Thee: pray to the Lord that he will take theſe Serpents from vsus, &c.

As plagues and puniſhments doe put men in minde of their ſinnes: ſo ſinne, and the ſmart for ſinne, led them to Repentance. For as God doth receiue to mercy ſuch as are vnfainedly penitent and heartrent for their tranſgreſſions; ſo impenitent and obſtinate offenders he reſerueth for his iudgement of horrible vengeance in another World. I leaue this, becauſe I haſten to the remedy which God gaue them vponupon their Repentance.

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

So many as looked vp to the brazen p. 12Serpent, recouered; but ſuch as did not looke vp to it, died. But as it is moſt wiſely and truely 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 vponupon the pole) but by thee, ô Sauiour of all. For this we muſt lay down as an vnmoueable ground: That the Brazen Serpent, being a thing without life, or motion, or ſence in it ſelfe; had not in it ſelfe, of it own nature, any power or vertue (by being only lookt vponupon) to cure actually, and really to conuay 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 whoſoeuer (being Serpent-ſtung) ſhould looke vp to it, ſhould be healed: Therefore ſuch as beleeued that God would be as good as his word, and keepe his promiſe inuiolable, they did looke vp to it, and were healed. Others, that beleeued not the truth of Gods word, nor ſtedfaſtneſſe of his promiſe, but diſtruſted him, and gaue no credit vntounto him, they did not looke vp to it; and therefore p. 13were not healed, but dyed of the ſting.

This is to teach vsus, that a thing which is once commanded, and ordained by God to ſuch and ſuch an end and vſe, muſt not be valued and prized by the outward ſhew it hath, which preſenteth it ſelfe to our outward ſenſes: but it muſt be eſtimated by the Decree of Gods will, who, by his ſingular wiſedome, hath ordained and appointed things to our vſe, as he beſt knew was moſt expedient for vsus. Our dutie it is to do that which he bids and inioynes vsus; and to reſt perſwaded, that what hee commands, he doth will, and what he promiſeth, he will moſt aſſuredly performe.

The Cauſes why all promiſes of men are not alwaies kept, I hauehave obſerued to be commonly two, (viz:) either want of power and ability to performe: or want of will to bee as good as their word: neither of which can be ſaid of Chriſt. For he is God omnipotent, potent and able to doe whatſoeuer hee promiſeth; And he is Optimus, of a good and gracious diſpoſition, p. 14willing to performe whatſoeuer hee promiſeth. So that, as I told you, though the Brazen Serpent, conſidered in it ſelfe, be but a very weake and vnlikely meanes to heale ſuch as were ſtung to death by fiery Serpents; yet becauſe God did ordaine it to that end and purpoſe (as a Morall Inſtrument) to conuay health to all ſuch as did looke towards it: (Hee being able to doe what he will, by what meanes, how weake ſoeuer it pleaſeth him to make choice of) therefore whoſoeuer looked towards it, was actually healed.

Conſider the like to this, in the Curſed water, drunke by the ſuſpected Wife, Num. 5. 27, 28. If ſhee were guilty of breach of wedlock; the water, being drunk, cauſed her thigh to rot, and her belly to ſwell: if not guilty: ſhe, vponupon the drinking thereof, conceiued with child. I demand then, Whence had the water power to diſtinguiſh betwixt a chaſt, and an vnchaſt 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 perceiue, it p. 15did not theſe things by any vertue or power it had in it ſelfe: but becauſe God had ordained and appointed it ſo, that it being thus vſed, ſhould produce ſuch effects.

And this will giuegive ſome light vntounto vsus in the matter of the Sacrament, ſo much controuerted betwixt vsus and the Church of Rome: from whom, as in diuers other points of Religion; ſo alſo in this, wee ſuffer ſlander. They would faine beare the World in hand, that we make the Sacraments of Chriſt but bare emptie ſignes of certaine graces, and no more. But heerein they doe vsus great wrong; For howbeit we ſay truely, that they are Signes: yet not bare ſignes, butffConfeſſio Anglicana, articulo de Baptiſmo. morall inſtruments and meanes, by which God doth confer thoſe graces really and truly on vsus, which thoſe ſignes doe repreſent. So ſaith the Catechiſme of our Church. What doeſt thou meane by this word, Sacrament? Anſ. I meane an outward and viſible ſigne of an inward and Spirituall grace, giuen vntounto vsus; ordained by Chriſt himſelfe, as a meanes (or Inſtrument) whereby wee receiue the p. 16ſame (Grace,) and a pledge to aſſure vsus thereof.

Indeed, a man would thinke, that a little Bread and Wine conſecrated with ſolemne benediction, were but poore and feeble meanes to conuay vntounto vsus the Body and Blood, and Godhead of Gods eternall Sonne, together with all his benefits purchaſed for vsus, (as namely, to free vsus from the wrath of God; from the endleſſe torments of Hell; from the curſe of the Law; to cloath vsus with the righteouſneſſe of Chriſt, and to conuay vntounto vsus a ſure & firme title to the Kingdome of Heauen and euerlaſting life) one would thinke this were impoſsible to be performed by a morſell of Conſecrated Bread, and a ſup of hallowed Wine. And ſo it is, if wee conſider the things as they are in their owne nature. But if we weigh with our ſelues, that Chriſt himſelfe, being God omnipotent, hath ordained and appointed them to this end; that we, by them, ſhall receiue ſuch Benefits, and hath faithfully promiſed, that He, by them, as by a morall inſtrument, will beſtow ſuch vnconceiueable p. 17graces vponupon vsus: though thoſe Graces be not Naturally contained in the Symboles and outward Elements of Bread and Wine themſelues. It remaineth, that we doe but fit and prepare our ſelues to receiue them, and ſo to beleeue vndoubtedly, that he is and will be as good as his word in beſtowing all them vponupon vsus, at the very inſtant that we receiue the Bread and Wine into our bodies. As whoſoeuer was fitted for it; and as God had commanded, did but looke vp to the Serpent, did immediatly recouer his bodily health; Not becauſe a piece of molten Braſſe had that power in it ſelfe to giuegive life (hauing none in it ſelfe) but becauſe God had ordained it to that end; and did really performe what he did promiſe. Let me torment your patience a while longer vponupon this point.

I hauehave often compared thoſe Holy myſteries to a Leaſe: which is a morall Inſtrument. A Gentleman makes, ſeales, deliuers a Leaſe to a Tenant, of a Farme, containing two or three hundred Acres of p. 18Land, lying, butting and bordering thus and thus; vponupon condition that the Tenant ſhall pay him ſo much Rent. The Tenant receiues the Leaſe, and hauing it in his hand, ſhews it to his Friend, and tels him, that he hath there two hundred pounds a yeere, three hundred Acres of Land.

The Parchment and Inke and Waxe of the Leaſe hauehave not the very Acres of Ground, nor Trees, nor Houſes growing in them; and yet by that Parchment or Leaſe, the Tenant will poſſeſſe ſo much. I demand then, how commeth it to paſſe that this piece of Parchment, and theſe drops of Inke (This Leaſe) hath power to conuay ſo much ground (Really and actually) to mee, to a Tenant? It hath no ground growing within it; whence then hath it power to giuegive it to me? The anſwer is; that the Power it hath to performe this, commeth not from the Waxe, Inke and Parchment, but from the legall Power and Authoritie of the Law-maker; who did decree and ordaine, that a Deed, conceiued in ſuch and ſuch forme of words, ſhould be effectuall p. 19and powerfull, to giuegive to a Tenant reall poſſeſſion of ſuch Lands and Houſes.

So it is in the Sacrament, euen as in an Indenture; By it, Chriſt doth giuegive vsus his very Body and Blood, his Merits & his righteouſneſse; By it he paſſeth ouer to vsus a Deed of all the Ioyes of Heauen; he ſeales vntounto vsus a pardon of all our ſinnes, and of all the puniſhments belonging vntounto them: Mary, on this Condition; that we doe truly pay to him his Rent: viz. True Repentance of all our ſinnes; True Charitie with our Neighbours; True Faith in his Blood, and a New ſincere Obedience to Gods Commandements. When we receiue this, wee ſay, This is the Body and Blood of Chriſt: heere hauehave I Remiſsion of all my ſinnes, and the Kingdome of Heauen paſſed ouer vntounto me. Yet that bit of bread hath not the Kingdom of Heauen contained in it, nor the Body of Chriſt growing in it, or conuerted into it; neither hath the Wine the Blood of Chriſt within it: and yet, by That Bread and Wine, the worthy Receiuer doth really and truly receiue whole Chriſt, p. 20with all his Graces and benefits mentioned. Whence hauehave they this Power? In their own Nature they hauehave it not. Whence then can they conuay All this to me? I Anſwer, The power which they hauehave, comes from the Law-giuer (Ieſus Chriſt,) who decreed, inſtituted and ordained, that Thoſe Elements of Bread and Wine (receiued on theſe conditions) ſhould bee powerfull and effectuall to deriue vntounto me ſuch and ſuch Graces.

So that, as the Land groweth not in the Leaſe, yet I doe actually poſſeſſe and inioy it with all appurtenances by the Leaſe (as by a Meanes and Inſtrument ordained to eſtate me in it:) So the Body and Blood of Chriſt Ieſus are not within the Conſecrated Bread and Wine; and yet by them (as by a Means or Morall Inſtrument) ordained and appointed by God to confer ſuch Graces vponupon me, I doe take as True and reall poſſeſſion of Chriſt and all his merits, as any Tenant hath true and firme poſſeſſion of his Lands. I hope that I am rightly vnderſtood, and that the ſimpleſt doe fully p. 21perceiue how groſſely the Church of England is belyed; when they giuegive out that we make the Sacraments no more but naked and empty ſignes. So much for the fact or Hiſtory.

I come now to the Myſterie, or to the figure of the fact: in foreign, in Sicut; together with which, ye muſt be intreated 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 hauehave reſtored health, by a thouſand other meanes beſides this. Wherefore ſome great Myſterie was fore-ſignified; in that his Wiſedome (who knoweth all things beſt) made choice of this, of the Brazen Serpent, rather then of any elſe. For our Sauiour Chriſt all along this Chapter, had to doe with Nicodemus, who was a Phariſee, a great Doctour in Iſrael, Ioh. 3. 10. and conſequently, well ſeene in the Lawes of Moſes; and therefore, hauing before told him of his Godhead, verſe p. 2213. heere hee comes to ſhew what his Manhood was to ſuffer. And to make him beleeue it the more firmely; he produceth the Figure of the Brazen Serpent. For Nicodemus could not but imagine that ſome great Myſterie was fore-ſhadowed by that fact of Moſes.

For none ſo ſimple, but could vnderſtand, that a Brazen Serpent hanging on a pole, had not in it ſelfe any power at all to cure the poyſonfull bitings of liuing Serpents: and that God, who could, by a thouſand other meanes, hauehave cured them, did vponupon Speciall and ſingular conſideration command that: becauſe he, in it, would ſhaddow forth ſome deepe Myſterie that was to come. To the end therefore that our Sauiour Chriſt might the better perſwade his doctrine, by the lifting vp of this Serpent, he ſheweth Nicodemus before-hand of his Paſsion; That when it ſhould happen, he might not be ſcandalilized. And (howſoeuer it chiefly aime at his Paſſion;) yet, to ſpeake the truth, there is not, in all the Old Teſtament, any one p. 23Type or Figure, that doth more liuely repreſent all the parts of the Myſterie of Chriſt his comming in the fleſh, then this of the Serpent.

For firſt of all, it ſhewes vsus his Incarnation. For that Serpent of Braſſe was but a ſerpent in ſhew and ſhape only; it was not a ſerpent in deed: it had no poiſon or venome in it as other Serpents had: So our Sauiour Chriſt, albeit to many he appeared to be a ſinfull Man, and was reckoned among the wicked, Eſay 53. 12. yet the truth is, Hee did no ſinne, 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 Diuell; eueryevery one that iſſued from their loynes, hauehave retained much of the Serpentine nature, that is, of the venome and poiſon of ſinne Hence Dauid ſpeaking of vnregenerate men; ſaith, The poiſon of Aſpes is vnderunder their lips. And Iohn the Baptiſt ſpeaking▪ to the principall of the Iewes, Math. 3. 7. termeth them, a Generation of Vipers. (And Vipers, you know, are Serpents.) But Chriſt p. 24had 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 ſinne of man. He was true man, but not truly ſinfull Man. God ſent his Sonne (ſaith Paul, Rom. 8. 3.) in the ſimilitude of ſinfull 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 ſinfull: for though to ſome he appeared a ſinner in ſhew; yet, he neuer committed any ſinne ggIn veritate quidem Corporis, ſed ſine veritate peccati, ſuſcepit Dominus ſpeciem peccatoris. Ambroſ. de Spiritu Sanct. li. 3. ca. 9. Non alienus ab Hominum genere, ſed alienus à crimine. Leo. Hom. 11. de Paſſ. Dom..

And heerein the wiſedome of the New Serpent went beyond the craft and ſubtiltie of the old Serpent, the Diuell, ashhLeo de Paſſ. Dom. ſer. 11. Chriſtus vt humanum genus vinculis mortiferae praevaricationis abſolúeret, Et ſaeuienti diabolo Potentiam ſuae Majeſtatis occultauit, Et infirmitatem noſtrae humilitatis objecit. Leo tels vsus. For the Diuell, becauſe Chriſt was a Man in deed and truth (albeit he were a very Holy-man,) thought that he was alſo guilty of Originall ſin deriued from Adam: becauſe all elſe (euen the beſt) are ſo by naturall generation: and alſo, though ſometimes he had ſeene the effects of his Deitie and Godhead, and had confeſſed p. 25him to be God indeed, Marke 1. 24. Yet, at other times, his vnderſtanding was ſo dazeled, that he did not ſtedfaſtly beleeue, that in him all the fulneſſe of the Godhead dwelt bodily, Coloſ. 2. 9.iiSi. n. crudelis & ſuperbus inimicus conſilium miſericordiae Dei noſſe potuiſſet, Iudaeorum animos manſuetudine potiùs tē perare, quàm iniuſtis Odijs ſtuduiſſet accendere; ne ominum Captiuorum amitteret ſeruitutem, dum nihil-ſibi-debentis perſequitur libertatem. Fefellit igitur eum Malignitas ſua &c. Id. Ibid. for had he known certainly, that Chriſt had beene not only very Man, without ſinne; but alſo very God in humane fleſh; no doubt, but he would hauehave beene as wiſe as the Princes of this World. And Saint Paul ſaith, 1. Cor. 2. 6. That, If the Princes of this World had knowne it, they would neuer hauehave crucified the Lord of Glory.

Wherefore, the Diuell not beleeuing firmely that Chriſt was very God, and taking him to be but a man, as others were, ſubiect to ſinne, at leaſt, to Originall guilt; he makes at him, and vſeth all meanes to put him to death. And Chriſt comming to redeeme the World, did imitate the Fiſhers kkDamaſcenus lib 3. de Orthod. Fide. cap. 27. Gregor. Nyſſen. orat. Cat. cap. 23. Naturae noſtrae integumento celatae fuit Diuinitas; vt, inſtar piſcium, cum eſcâ carnis ſimul attraheretur hamus Diuinitatis: & ſic, vitâ ad mortem introductâ, & Luce apparents in tenebris, Luce & vitâ deleretur id quod eis contrarium intelligitur., who when they angle for Fiſh, do p. 26not caſt the hooke into the water, bare, naked and vncouered (For then they know the Fiſh will not bite.) Therefore they hide the hooke within a worme or ſome other baite, and ſo the Fiſh biting at the worme, is caught with the Hooke. So Chriſt, ſpeaking of himſelfe, Pſal. 22. 6. ſaith, Ego vermis & non homo: I am a worme and no man. He comming to performe the great Worke of our Redemption, did couer and hide his Godhead within the Worme of his humane nature: The great Water-Serpent Leuiathan, Iob. 40. 20. (the Diuell) thinking to ſwallow the worme of his Humanitie, Captus eſt Hamo Diuinitatis; was caught vponupon the hooke of his Diuinitie. This hook ſtuck in his iawes, and bruiſed the Serpents head: by thinking to deſtroy Chriſt, he deſtroyed his owne kingdome, and loſt his owne power.

In the ſecond place, by this Serpent was figured the maner of Chriſt his Incarnation and Conception. For this Serpent which Moſes lift vp in the Wilderneſſe, was not made of Wood or Stone, or Iron, (which p. 27may be laboured and wrought into a forme 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 Forme: and the Fire purgeth and cleanſeth it from all droſſe. Secondly, if you goe 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 ſucceſsiuely. But if you would caſt the ſame in Braſse; you neede no more but ſee that the Mould be fitly prepared; and then doe but powre the molten Braſſe into the Mould, and in a moment you hauehave a perfect Image.

So the Body of our Sauiour CHRIST was not begotten by the Ordinary way of procreation, by mixture of Man and Woman: (for ſo many as are ſo conceiued, are conceiued in Originall ſinne;) but He was conceiued by the Holy Ghoſt; foreign, ſaith the Greeke Father: Not by any carnall effuſion of Seminal humor, but by way of manufacture or handyworke: p. 28by 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. Hee was conceiued and made, not of the ſubſtance of the Holy Ghoſt: (for ſo the Holy Ghoſt being God, ſhould hauehave begotten him, not man, but God;) for the Holy Ghoſt is God; and generans generat ſibi ſimile. Beſides, if the Holy Ghoſt ſhould hauehave begotten Chriſt our of his own ſubſtance, hee ſhould hauehave begotten a meere Spirit, and not a man: for that which is borne of the Spirit, is Spirit, Iohn 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-worke: 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 Soule and Deitie of the Sonne of God.

p. 29Now the Holy Ghoſt in Scripture (you know) is often compared to fire: for as Fire purgeth But the droſſe from metals; ſo the Holy Ghoſt doth cleanſe, purge, and ſanctifie that Matter in the Body of the Virgin, whereof the Body of Chriſt was to be framed; viz. the pure bloud or ſeed of the Virgin: For that ſeede, euen of the that bleſſed Virgin her ſelfe, before it was ſanctified by the Holy Spirit, was tainted and infected with ſinne: But (being once purged and ſanctified by the Holy Ghoſt) afterwards it neuer had, nor euer ſhall hauehave any ſtaine or taint; but being filled with ſanctitie beyond all meaſure, it became a moſt holy Inſtrument of his Soule and Godhead. Let none miſtake my words: I doe not ſay, that the bleſſed Virgin her ſelfe was by the Holy Ghoſt purged from all ſinne: 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 ſtaine of Originall Corruption.

Secondly, In ordinary Generation, firſt p. 30the Liuer, the Heart, and the Braine are faſhioned, then other of the parts one after another: for the Seminall humour firſt becomes an Embryo, then a body inorganicall, without forme or limmes; one by degrees ſucceſſiuely after another is framed and perfected: (For, as the Schoole of Phiſicians ſaith, it is at leaſt 40. daies before the body of a Child in the wombe be fully formed;) But the Body of our Sauiour CHRIST in the wombe 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 powred 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 ſoule 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 vnited to his Body, by the Holy Ghoſt. p. 31So 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 indued at that inſtant with a reaſonable ſoule: Otherwiſe Hee had not from his firſt conception beene perfect God and perfect Man; for perfect Man ſubſiſteth of a reaſonable ſoule and humane fleſh:) AndllAthanaſius Creede. then had he not been perfect Chriſt: for Chriſt is perfect God, and perfect Man, ſubſiſting of a Reaſonable and Humane fleſh. Wherefore the Schoole ſaith truly, Chriſtus totam humanam naturam vniendo Peronae adſumpſit, & aſſumendo vniuit; Chriſt by vniting the whole intire Humane nature to his Perſon, aſſumed it; and by aſſuming it, he vnited it to his Perſon whole and intire.

This is no new Doctrine: for the Fathers of the Primitiue Church hauehave conſtantly taught it. I reckon Saint Bernard among none of thoſe Ancients, yet he hath it Hom. 2. vponupon Miſſus eſt. But old Saint Hierome, he hath the ſame vponupon thoſe words in the p. 32Prophet, Ier. cap. 3. Foemina circundabit virum; a Woman ſhall compaſſe a Man: Speaking of the Virgin incloſing Chriſt in her wombe. And before Hierome, Athanaſius in his Booke of the Incarnation of the Word, Carnis vnio cum verbi Diuinitate ex vtero originem traxit; The vnion of the fleſh with the Diuinity of the Word tooke, its originall from the wombe. And after both theſe, Saint Auguſtine in his 18. Chapter de fide ad Petrum: Firmiſsimè crede, & 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. Doe thou aſſuredly beleeue, and make no ſcruple of it at all, that the Fleſh (or Humanitie) of Chriſt was not conceiued in the Virgins womb, before it was aſſumed by the Word: but that the very Word, God himſelf, was conceiued in the taking of his fleſh: and that his fleſh was conceiued in the Incarnation of the Word. mmAug. Ep. 3. ad Voluſianū. Cū enim verbum Dei permixtum eſt Animae habenti Corpus, Simul & animam ſuſcepit, & corpus. Idem, li. 1. 3. de Trinitate cap. 17.After all theſe, comes Damaſcen in his third Booke de Orthodoxâ p. 33fide cap. 2. andmmforeign. Damaſcen. ibid. foreign, Id. lib. 3. cap. 22. ſaith foreign. 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, liuing fleſh, indued with a reaſonable Soule, and vnderſtanding. The Ancients taught thus, therefore 'tis no nouell Doctrine. And it is no vnſound Doctrine. For, beſides that it is conſonant to good reaſon and diuinitie, wee hauehave not only all the followers of D. Luther that embrace it, but others alſo, as Peter Martyr in his expoſition vponupon the Creede, (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 miraculoſè fuit ab aeterno Sermone aſſumptus. The Holy Ghoſt came downe vponupon the Virgin; and by his Operatiue power (hauing now purified her blood by his Grace) created an extraordinary ſingular and perfect Man, which was miraculouſly p. 34aſſumed by the eternall Word. The very ſelfe-ſame is deliuered by Amandus Polanus in Syntag. Theologico, libro ſexto, cap. 14. which I forbeare, for breuities ſake, to repeate vntounto you; neither may we maruaile, ſeeing that the firſt Adam in a moment, of the ſlime of the Earth was made (by Gods power,) a man perfect and complete in all parts and faculties; if that our Sauiour Chriſt (the ſecond and more excellent Adam) was at the firſt moment of his conception made by the handyworke of God the Holy Ghoſt, a perfect & abſolute man; and not only perfect Man, but perfect Chriſt, that is, King, nnCyril. lib. de. Fide ad Theodoſium, in ſine. Aug. lib. 15. de Trin. ca. 26. Nazianzen. Oratione 4. de Theologia. Hieronym. in Pſ. 132. Origen. Hom. 1. in Cant. Fulgentius de Incarn cap. 10. Anſelm. in Cap. 1. ad Hebr & alij complures.Ps 132Prieſt and Prophet, as the Fathers doe truely teach vsus.

But againſt this which hath been deliuered; ſome perhaps may pick a quarrell, and ſay, that Chriſt was not without all manner of ſin: for al that were in Adams loyns and are deſcended from Adam, did ſin in Adam: for it is written, Rom. 15. 12. By one man ſinne entred into the World, and by Sinne, Death; and ſo death went ouer all men, for ſo much, as all men hauehave ſinned. If all men p. 35hauehave ſinned; then Chriſt; for Chriſt is man: and, according to the fleſh, was in the loynes of Adam, as all others were, and therefore S. Luke fetcheth his pedegree frō Adam, Luke 3. laſt. Therfore it ſhould ſeem that Chriſt was not quite free & clean from all ſinne.

To which I anſwer firſt, by denying that all and eueryevery one 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 carnall way of Propagation, by which man is begotten of Man. Of all ſuch the Apoſtle ſpeaketh, when he ſaith, By one man ſinne entred into the World, and went ouer all men: namely, ouer 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 conceiued by the Holy Ghoſt, and born of a pure Virgin, who neuer knew man carnally; therefore he ſinned not in Adam.

p. 36But yet S. Paul ſaith, Rom. 6. laſt; Death is the ſtipend of ſin: but Chriſt ſuffred death. Therefore, it ſeemes that he was guilty of ſinne: otherwiſe death durſt not hauehave arreſted him.

I anſwer: Death did not arreſt him by any lawfull warrant or authoritie of her owne, becauſe He had no ſin: He might hauehave brought an action of falſe impriſonment againſt her: but he voluntarily and of his owne accord went to Death, and ſuffered it to attach him, that he might ſet vsus free from ſinne and death. So ſaith Eſay 53. Oblatus eſt, quia ooChriſtus, de Adae propagine, vnus extitit; in quo Diabolus quod Suum diceret, non haberet. Qui dum in Eum ſaeuit, Quē ſub peccati lege non: tenuit; Ius impiae dominationis amiſit. Leo. de paſſ. Hom. 12. D. Athanaſius lib. 4. ad Antioch. Antequam Caput inclinaſſet, mors propiùs accedere verebatur.voluit: he was offered vp, becauſe he would: for had Hee not beene willing, none could compell or conſtrain him to it. Wherfore Chriſt himſelf ſaith, Ioh. 10. 17. I lay down my life, that I may take it againe: No man taketh it from me, but I lay it downe of my ſelfe. I hauehave power to lay it downe, and I hauehave power to take it vp againe. And therefore, when he hangeth vponupon the Croſſe, he ſtaies not Deaths leaſure (till death come to take away his life,) but willingly and couragiouſly p. 37he meets him in the way, and like a Champion that ppQuantum voluit, vixit. quādo voluit, tradidit ſpiritum. Chryſoſt. hom. 104 Vide Auguſt. Tract. 120. in Ioann. D. Hall. Ser. de Paſſ. foreign.ſcornes to bee ouercome, (nay, knowes he cannot be) yeeldeth in the midſt of his ſtrength, that He might by dying vanquiſh Death. Therefore Saint Iohn 20. 30. ſaith, that he bowed his Head, and gaue vp the Ghoſt: not bowing (as commonly men doe) becauſe he had giuen it vp before: but becauſe he would doe it. Nature, in him, was ſtrong enough, hee might hauehave liued; but he gaue vp the ghoſt, and would die, to ſhew himſelfe Lord of Life and Death.

Thirdly, In the lifting vp of this Serpent, is ſhadowed the Paſsion of Chriſt. Moſes did faſten the Serpent to a long Pole, and ſo hanged it vp on high, that all the whole Hoſt of Iſrael might looke vp to it; and looking, be healed of the Serpents biting. So Chriſt, at his Paſſion, was lift vp on the Croſſe, thatqqLeo, Hom. 11. de paſſione. all might looke at him with the eye of Faith; and by vertue of his death, might eſcape Death (the wages of ſinne) and receiue health and Saluation. Heere is the difference: The Brazen p. 38Serpent gaue them but health and life of Body only, and that, for a time: but Chriſt giueth eternall Health, eternall Life, to Body and Soule both. This Serpent was but the meanes and inſtrument of that life, which God, by it, gaue to ſuch as were Serpent-bitten: but Chriſt is the Author, the cauſe, the very Originall of eternall Life. And, as it was not poſſible for the Iſraelites (being once ſtung) euer to be cured; except they did looke vp 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 ſaued, but by IESVS CHRIST and him crucified.

Fourthly, this Brazē Serpent was but one, and ſet vp by Moſes, that Many Thouſands of the people that were ſtung by thouſand other Serpents, might recouer health: and all ſuch as were either before or behind it, on the right hand, or on the left (if they did but turne towards it and behold it) were healed. So Chriſt is but one Sauiour, one Mediatour; yet His death is p. 39ſufficient to take away the venome and ſmart of all our ſinnes; and not ours only, but of the whole World; nay, of a Million of Worlds. If they would but fixe their Eye vponupon him, and beleeue in him: for Chriſt is the end of the Law to Righteouſneſſe, to eueryevery one that beleeueth, Rom. 10. 4. a Sauiour he was to ſuch as beleeued that He would be ſacrificed for them, (long before he was borne of the Virgin) as, to Adam, to Noah, to Abraham and Dauid. For Abraham reioyced to ſee my Day (ſaith Chriſt) and he ſaw it, and was glad. He ſaw it by the light of Faith, 1500. yeeres before Chriſt manifeſted himſelfe 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 Sunne at one inſtant diſperſeth his beams ouer the whole Horizon, from Eaſt to Weſt) did ſhoote it ſelfe to all Ages (paſt, preſent, and to come.) For He was the Lambe, ſlaine from the p. 40beginning of the World, Reu. 13. 8. as beneficiall to ſuch as dyed before his comming (if they looked towards him) as to vsus that liue after him: for as it is in Mat. 21. 9. All that went before him, and they that followed after, cryed Hoſanna to the Sonne of Dauid: That is, they expected Saluation from Ieſus Chriſt, and by him only. Neither from any Man; were that man, Moſes: nor from the workes 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 cryed to one another; yet, not any was able to heale or helpe, either himſelfe or any other; No, not Moſes: but God only, by the Brazen Serpent.

Fifthly, I beſeech you conſider the meanes, which God made choice of to giuegive 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 affirme, that ifrrHemingius. one be poyſoned with the ſting or venome of a Serpent, the very looking on p. 41ſhining Braſse, is preſent death to him. In which, the power of the miracle doth more plainely diſcouer it ſelfe: Becauſe God made that, which, of it ſelfe, is the cauſe of Death, to become to ſuch, as vſed it according to his Ordinance, a cauſe of Life and Health: Working one Contrary out of another: giuing Life by Death. So it is in Chriſt: For by his death, all true beleeuers are tranſlated from Death to Life. Which is ſo ſtrange a wonder, that it cannot ſinke into many mens heads how it ſhould euer bee brought to paſſe: that Chriſt his death ſhould procure and conuay euerlaſting Life to vsus.

When Chriſt tels the Iewes, Iohn 12. 32. that Hee muſt be lifted vp, (that is, hanged on the Croſſe, and ſo dye) and giuegive his Life for the life of the World: They could not be perſwaded, that if he were the right Chriſt, the Sauiour of the World, that hee ſhould die at all, but liue for euer. Therefore, verſe 34. The People anſwered him; We hauehave heard in our Law, p. 42that Chriſt bideth for euer: then how doſt thou ſay, that he muſt be lifted vp, that is, hanged on the Tree, and ſuffer death vponupon the Croſſe? And therefore, 1. Cor. 1. 23. Chriſt crucified, (that is, hope of euerlaſting life, by ſuch a one as like a notorious malefactor, ſuffered death vponupon the Gallowes) is ſaid, to the Iewes to be a ſtumbling block; and to the Gentiles, fooliſhneſſe. So it pleaſeth carnall men to deeme of the Myſteries of our Saluatiō: becauſe they are aboue their ſhallow Reaſon, they account them meere fooliſhneſſe. But the Wiſedome of God in this (to ſuch as are enlightened with ſuper-naturall light) appeareth to be the greateſt: and the very fooliſhneſſe of God, is wiſer then the (greateſt) wiſedome of Men; and the weakeneſſe of God, is ſtronger then Men, 1. Cor. 1. 25.

But to make both his Wiſedome and power knowne vntounto Men; it hath pleaſed God many times to bring one contrary out of another. As at the firſt, he made Heauen, and Earth, and all things elſe; of what? of Nothing: only by the power of p. 43his Word. And what more contrary to all things (which hauehave a Being) then nothing, which hath no Being at all? Whence was the order, the Beautie, the wel-compoſed frame of the Vniuerſall World faſhioned? was it not out of an empty, rude, vnſhapen, and indigeſted lump or Chaos? Did not Hee bring light out of Darkneſſe? and what more contrary to Light then Darkeneſſe?

So Chriſt, by the very ſhame of the Croſſe, purchaſed to vsus eternall Glory; and by his Death giueth vsus redemption from eternall death, and euerlaſting Life to all true members of his myſticall Body. And this muſt needes 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 IESVS, the moſt high God, did take vponupon him, (as to morrow, the day of his Circumciſion) to beſſGal. 5. 3.Gal 5:3 our Suretie, to pay to his Father our Debt of death Temporall and p. 44Eternall: 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 ſatisfactorie to Gods iuſtice and wrath, then if all the Men and Angels in Heauen and Earth, ſhould, for mans ſins, hauehave ſuffred all the endleſſe and Numberleſſe torments of Hell, for euer and euer; and if the Surety ſuffer death, and pay the debt, is it not reaſon, that the principall go quit and free, and hauehave his life ſpared? Wherfore in Ioh. 18. 7. when the Officers came to apprehend Chriſt, he asketh: Whom ſeeke yee? and they ſaid, Ieſus of Nazareth. Then ſaid he; I am He. Therefore if yee ſeeke Mee, let Theſe goe their way: that is, If I that am but their Suretie, muſt pay the debt, then reaſon it is, that the principals ſhould bee diſcharged of it.

Sixthly, Marke. This Serpent which Moſes hung vp on the Pole, did not benefit or doe good to any, but only to thoſe which did looke vp to it. Such as refuſed to looke vponupon it, dyed and periſhed in the p. 45Wilderneſſe. So it is heere: the Death and Paſſion of Chriſt is beneficiall to none, but ſuch as looke vponupon it ſtedfaſtly with the eye of Faith, and by that Faith apply it to their owne Soules. Such as regard it not, nor care to conſider it, but let it paſſe 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 giueth thē health & life; the Serpent is the inſtrument or means by which he cōferreth it vntounto thē, & he that did behold the Serpent, receiued this health. So alſo 3. things meet together in the work of our Iuſtification. Firſt, Chriſt, he, by imputing his Righteouſneſſe to vsus, doth make vsus Righteous, before his Father. Secondly, the means wherby he deriueth this righteouſneſſe to vsus, are his holy Word and Sacraments. Thirdly, the Inſtrument wherewith we don this robe of Righteouſneſſe vponupon our ſoules, is a liuely faith in Chriſt, it is as it were the hand, by which we buckle & gird Chriſt his merits to our ſelues, Gal. 3. 27.

p. 46Seuenthly, albeit the People of Iſrael, whilſt they trauelled thorow the Wliderneſſe towards the Promiſed Land did encounter many more calamities, and inconueniences; yet, wee reade not, that they had any other externall Signe giuen them againſt thoſe inconueniences, ſaue only this Serpent againſt the mortall 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, weakneſſe and ſickneſſe, ſhame and infamie, ſorrow and feare, &c.) yet we hauehave no ſigne giuen vsus againſt theſe: becauſe none of theſe (if we be cleare from ſinne) can doe vsus any hurt, (no more then they hurt our LORD IESVS CHRIST.) But againſt the Biting of the Serpent, (that is) againſt Sinne, God gaue vsus a ſigne to looke vponupon, viz. His Sonne hanging on the Croſſe. Concerning whom, old Simeon fore-told his Mother, Behold, This Childe is appointed for a Signe, Luk. 2. 34.

And fitly is Sinne reſembled to the biting p. 47of a Serpent. For the Diuell is called a Serpent, Gen. 3. 1. and from this Serpent, this poiſon of ſinne was firſt caſt into our nature. Secondly, if a Serpent ſting you in the heele, the venome of the ſting will poiſon your foote, your legge, thigh, entrailes, Heart, Liuer, Braine, and all, till the whole Body be infected; of ſuch a poiſonfull contagious nature is ſinne. It infecteth both Body and Soule; and that, not in one or two parts, as other diſeaſes doe; but in eueryevery part; in Reaſon, Will, Memorie, affections and all: and that not in one man alone; but in all mankinde, in eueryevery Man and Woman deſcended from Adam by c…mmon courſe of nature. Thirdly, the Biting of theſe Serpents was incurable; no remedie in Nature could be found to cure it: Therfore God gaue the Brazen Serpent, not for a naturall, but for a Morall means againſt it. Such is Sinne: All the Balme in Gilead, and all the Phiſicians in the World, no, not Aeſculapius-ſelfe with his Serpent; Nay, all the Angels and Saints in Heauen & Earth, are not able to cure the infection of one ſin. p. 48Nothing is able to take away the poiſon and ſting of that, but only the Death and Bloud of the Sonne of God, powred out for our health & Saluation vponupon the Croſſe.

Laſtly, Let vsus aske the queſtion: For whoſe ſake was this harmeleſſe Brazen Serpent made, and afterwards hung vp on the Pole? was it for it ſelfe? No; in no wiſe. It could reape no profit either by being made, or hung vp in the Ayre, expoſed to all weathers and ſtorms. All the benefit redounded to them that were ſtung, and could not otherwiſe be cured, but by looking vp to it.

Let inquiry be made: For whoſe ſake was the glorious eternall SONNE of GOD contented to be made Man? was it any honour or benefit to Himſelfe? Surely, No. Exinaniuit ſeipſum, Hee emptied Himſelfe, ſaith the Apoſtle, Phil. 2. 8. It was a farre greater abaſement for the Sonne of God to be made the ſonne of Man; then for the greateſt Prince or Monarch to be made a crawling Worme; nay, a graine of duſt. He was made man then, not for any good or p. 49profit that Hee could reape thereby, but to benefit and honour vsus. So ſaith Eſay 9. 5. VntoUnto vsus a Child is borne, and vntounto vsus a ttSymbol. Nicen. propter nos homines & propter noſtram Salutem, &c. Athan. de beat. Fil. Dei. Chryſoſt. Hom. 7. in Iohan. Cypr. de van. Idol. Proſper in Epigram. —Terrae, rerumque Creator, Me propter, Sacra Virgine, natus Homo eſt.Sonne is giuen: all the benefit of his conception and natiuity is Ours, not his: borne and made, he was for vsus. And for whoſe ſake was he lift vp? was he crucified and ſlaine? was it any profit or honour to Chriſt, thinke you, to be put to ſuch a painfull, ſhamefull, and diſhonourable death? No certainly. Daniel ſaith 9. 26. The Meſſias ſhall be ſlaine; but not for Himſelfe: If not for himſelfe; then for ſome others. So S. Peter, 1. Ep. 2. 21. Chriſt ſuffred for vsus. So that the benefit of his Paſſion too, is (not His, but) Ours. His was the paine and ſhame; Ours the profit and honour. If He had not beene lifted vp, and put to death for vsus; EueryEvery Mothers child liuing and dead, had ſuffred euerlaſting death in torments of Hell, with the Diuell and his angels. Our Sinnes, the Sinnes of the World, the Stinging of the Old Serpent, could not be taken away by Man, or Angell, but only by the Bloud of the Lambe of p. 50God, which taketh away the ſinne of the World. Our Sinnes they were that put to death the Lord of Life.

The Price of them could not be bought out with gold or ſiluer, or al the Treaſure in the World: they coſt no leſſe then the moſt precious Hearts-blood of Gods owne Sonne.

Your Soules then are bought at the higheſt rate: Why doe you prize them ſo cheape, ſo baſely? Doſt thou beleeue in thy Heart, that the Saluation of thy Soule coſt the deare-deare price of Gods owne heart bloud? and dareſt thou goe and ſtake and pawne it to the Deuill, to Hell, for a kiſſe of a Strumpet? for a drunken Carouſe? for a little painted Vanitie? for an handfull of glittering droſſe? for a little vnprofitable Profit, and deceyueable gaine? See then, if with Iudas thou doe not ſell thy Soule and the Redeemer of thy Soule for 30. pieces: for thirty? nay, for twenty, for ten; many, for one; a matter of halfe a Crowne, or leſſe: Nay, many paſſe away their Soules to Satan for nothing at all; for an oath; for a ſtab, a little Reuenge. Oh take heed! For ſuch as did p. 51not feele the ſmart of the Serpents biting, nor had any griefe or paine becauſe of it; Such neuer looked vp to the Brazen Serpent, nor receiued any life or health from it: only, ſuch as felt the ſmart and ſting, and earneſtly deſired to be cured; they looked vp to it, and were healed. So it is heere. Such as go on in their ſin, and feele no ſmart of it; they thinke they ſtand not greatly in neede of Chriſt; and therefore they heare of his death and bloud-ſhedding, as a matter that little or nothing concernes them: Such perſons, as yet, are not capable of any benefit by Chriſts Blood. They only, that are wounded in Soule, and feele the ſmart of their ſins in their conſcience; Thoſe only looke vp to their crucified Sauiour, & ſeek health and Saluation from him: Theſe only receiue comfort by Chriſt; thoſe only are healed of their ſting:Pſalm. 103. 1.Ps 103:1 And all that is within them praiſe His holy Name: To whoſe Name, be all Honour and Glory, now and for euer. Amen.

FINIS.

End of the text · John Andrewes, The Brazen Serpent (1621)