AT the hearing of a Serpent, some, it may be, will present­ly begin to feare stinging: but I may speake vnto 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 [Page 2] without 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 an Pierius. 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: because Virgil. Ge­orgic. ‘—In se, sua per vestigia voluitur Annus;’ whereupon it is called [...]. Besides, this I say, Sueton. 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: [Page 3] for 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 haue beene prickt and stung suf­ficiently, by those of my Brethren which haue stood At the Crosse. in this place before me. And I pray God, that their stingings haue 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 haue been thus stung into a benummednesse of Consci­ence: I could wish, for their sakes, that I had the vertue of the Psylli or Marsi Suetonius 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 [Page 4] much ease to my selfe, and as little profit to the Audience, haue discoursed vpon a Christmas Text, as vpon this: yet I feared that your eares had euen surfeted already vpon the Hearing of the Birth of a Sauiour; and I knew, by experience, that the Chil­dren of this Age haue 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 vnto that of the Iewes. Eze. 33. 32. Ier. 6. 29. Esa. 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 vpon 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 vpon. So that it may be a worke of Su­pererrogation in me, a man panged with of­ten [Page 5] convulsions 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 vnto 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. [...].

or

• Factū fi­gurans.
• & Facti fi­guratū.

The History is laid down in Numbers 21. from the fourth verse, to the end of the [Page 6] ninth: which place I do referre the Reader vnto. 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 vnto you these foure things. First, The sinne of the Israelites. Second­ly, The punishment inflicted vpon them for that sinne. Thirdly, Their sorrow and repentance vpon that punishment. Fourth­ly, The remedy which God gaue them vpon their repentance. I will but touch vpon 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 haue 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 [Page 7] the 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 vpon 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 [Page 8] earnestly, 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 vs in this Land; with what generall joy of heart was the blessing welcōmed? euery 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 vs, (who can neuer constantly affect any thing that is truely Good;) Many now adaies either fainting vnder 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 [Page 9] that 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 [Page 10] the 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 vpon 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, Vpon their punishment (in the third place) followeth their Repen­tance, [Page 11] ver. 7. Therefore the people came to Moses, and said, We haue sinned: because we haue spoken against the Lord and Thee: pray to the Lord that he will take these Ser­pents from vs, &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 vpon 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 [Page 12] Serpent, 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 vpon 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 vpon) 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 vnto him, they did not looke vp to it; and there­fore [Page 13] were not healed, but dyed of the sting.

This is to teach vs, 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 vs. Our dutie it is to do that which he bids and inioynes vs; 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 haue 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, [Page 14] willing 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, vpon 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 [Page 15] did 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 giue some light vnto vs in the matter of the Sacrament, so much controuerted betwixt vs 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 vs great wrong; For howbeit we say truely, that they are Signes: yet not bare signes, but Confessio Anglicana, articulo de Baptismo. morall instruments and meanes, by which God doth confer those graces really and truly on vs, 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 vnto vs; ordained by Christ himselfe, as a meanes (or Instrument) whereby wee receiue the [Page 16] same (Grace,) and a pledge to assure vs thereof.

Indeed, a man would thinke, that a lit­tle Bread and Wine consecrated with so­lemne benediction, were but poore and feeble meanes to conuay vnto vs the Body and Blood, and Godhead of Gods eternall Sonne, together with all his benefits pur­chased for vs, (as namely, to free vs from the wrath of God; from the endlesse torments of Hell; from the curse of the Law; to cloath vs with the righteousnesse of Christ, and to con­uay vnto vs 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 [Page 17] graces vpon vs: 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 vpon vs, 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 giue 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 vpon this point.

I haue 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 [Page 18] Land, lying, butting and bordering thus and thus; vpon 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 haue 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 giue 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 [Page 19] and powerfull, to giue 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 giue vs his very Body and Blood, his Merits & his righ­teousnesse; By it he passeth ouer to vs a Deed of all the Ioyes of Heauen; he seales vn­to vs a pardon of all our sinnes, and of all the punishments belonging vnto 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 haue I Remission of all my sinnes, and the Kingdome of Heauen passed ouer vnto 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, [Page 20] with all his Graces and benefits mentio­ned. Whence haue they this Power? In their own Nature they haue it not. Whence then can they conuay All this to me? I Answer, The power which they haue, 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 vnto 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 vpon 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 [Page 21] perceiue how grossely the Church of Eng­land is belyed; when they giue 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 [...], 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 haue 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 [Page 22] 13. 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, haue cured them, did vpon 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 [Page 23] Type 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 vs 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; euery one that issued from their loynes, haue 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 vnder 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 [Page 24] 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 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 In 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, as Leo 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 vs. 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 [Page 25] him 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. Si. 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 haue 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 haue 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 Damasce­nus 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 [Page 26] not 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 vpon 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 [Page 27] may 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 haue 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; [...], saith the Greeke Father: Not by any carnall effusion of Seminal humor, but by way of manufacture or handyworke: [Page 28] 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. Hee was conceiued and made, not of the sub­stance of the Holy Ghost: (for so the Ho­ly Ghost being God, should haue begotten him, not man, but God;) for the Holy Ghost is God; and generans generat sibi si­mile. Besides, if the Holy Ghost should haue begotten Christ our of his own sub­stance, hee should haue 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.

[Page 29] Now 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 haue 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 [Page 30] the 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. [Page 31] 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 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:) And Athanasius 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 haue constantly taught it. I reckon Saint Bernard among none of those Ancients, yet he hath it Hom. 2. vpon Missus est. But old Saint Hierome, he hath the same vpon those words in the [Page 32] Prophet, 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. Aug. 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 [Page 33] fide cap. 2. and [...]. Damascen. ibid. [...], Id. lib. 3. cap. 22. saith [...]. 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 haue not only all the followers of D. Luther that embrace it, but others also, as Peter Martyr in his exposition vpon 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 vpon 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 [Page 34] assumed 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 vnto 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, Cyril. 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. Priest and Pro­phet, as the Fathers doe truely teach vs.

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 haue sinned. If all men [Page 35] haue 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 euery 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.

[Page 36] But 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 haue 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 haue 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 vs free from sinne and death. So saith Esay 53. Oblatus est, quia Christus, 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 haue power to lay it downe, and I haue power to take it vp againe. And therefore, when he hangeth vpon the Crosse, he staies not Deaths leasure (till death come to take a­way his life,) but willingly and couragiously [Page 37] he meets him in the way, and like a Cham­pion that Quantum voluit, vixit. quādo voluit, tradidit spi­ritum. Chry­sost. hom. 104 Vide August. Tract. 120. in Ioann. D. Hall. Ser. de Pass. [...]. 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 haue 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, that Leo, 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 [Page 38] Serpent 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 [Page 39] sufficient 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 vpon him, and beleeue in him: for Christ is the end of the Law to Righteous­nesse, to euery 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 [Page 40] beginning of the World, Reu. 13. 8. as be­neficiall to such as dyed before his com­ming (if they looked towards him) as to vs 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 giue 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 if Hemin­gius. one be poysoned with the sting or ve­nome of a Serpent, the very looking on [Page 41] shining 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 vs.

When Christ tels the Iewes, Iohn 12. 32. that Hee must be lifted vp, (that is, hanged on the Crosse, and so dye) and giue 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 haue heard in our Law, [Page 42] that Christ bideth for euer: then how dost thou say, that he must be lifted vp, that is, hanged on the Tree, and suffer death vpon 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 vpon 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 vnto 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 [Page 43] his Word. And what more contrary to all things (which haue 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 vs eternall Glory; and by his Death giueth vs 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 vpon him, (as to morrow, the day of his Circum­cision) to be Gal. 5. 3. our Suretie, to pay to his Fa­ther our Debt of death Temporall and [Page 44] Eternall: 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, haue 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 haue 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 vpon it, dyed and perished in the [Page 45] Wildernesse. So it is heere: the Death and Passion of Christ is beneficiall to none, but such as looke vpon 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 vnto 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 vs, doth make vs Righteous, before his Father. Secondly, the means wherby he deriueth this righte­ousnesse to vs, are his holy Word and Sacra­ments. Thirdly, the Instrument wherewith we don this robe of Righteousnesse vpon 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.

[Page 46] Seuenthly, 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 haue no signe giuen vs against these: because none of these (if we be cleare from sinne) can doe vs any hurt, (no more then they hurt our LORD IE­SVS CHRIST.) But against the Biting of the Serpent, (that is) against Sinne, God gaue vs a signe to looke vpon, 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 [Page 47] of 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 euery part; in Reason, Will, Memorie, affections and all: and that not in one man alone; but in all mankinde, in euery 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. [Page 48] Nothing 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 vpon the Crosse.

Lastly, Let vs 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 [Page 49] profit that Hee could reape thereby, but to benefit and honour vs. So saith Esay 9. 5. Vnto vs a Child is borne, and vnto vs a Symbol. 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 vs. 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 vs. 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 vs; Euery 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 [Page 50] God, 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 [Page 51] not 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. And all that is within them praise His holy Name: To whose Name, be all Honour and Glory, now and for euer. Amen.