This way of remedy and cure could be no devise of man nor Angel For 1. The Angels stand still admiring and amazed at it 1 Pet. 1. 12. 2. Men without a superior teacher cannot conceive it 1 Cor. 2. 14. much lesse invent it Secondly The thing appointed a Serpent of brasse resembling Christ in the matter and the form 1. The matter was of Brasse not Gold for five reasons 1. God ties not himself to the excellency of meanes but by weak and unlikely meanes effects his great works And therefore that which had no power of cure in it self must cure and heal that the work may be known to be his and not the meanes 2. The lower and baser the meanes are the better may the Israelites be led through them and so beyond them It was not the will of God that they should rest in the brazen Serpent which had no power of cure but through it be led by faith unto the Messiah who onely could cure them 3. Though it was of brasse yet it was strong and signified Jesus Christ how weak soever in mens eyes yet was he First the mighty and strong God Secondly powerful and able to deliver his people Thirdly most invincible and potent also against all his enemies he is a wall of brasse and his strength is as the strength of brasse Rev. 1. 15. 4. Being of brasse as it was strong so was it shining and bright signifying Christ in respect of his divine and eternal generation truly shining and glorious He was the brightnesse of his Father Heb. 1. 3. the very brightnesse of the glory of God excelling all the Angels in heaven in their clearest glory and brightnesse Rev. 1. 16. 5. As that Serpent so shined that the Israelites might look upon it and their eyes not dazled so this great glory was so veiled by his flesh and humility as we the Israel of God might behold it yea approach it and fetch our salvation and happinesse from it 2. It resembled Christ in the form for the form was of a Serpent 1. A Serpent is of an hateful and contemptible shape and appearance so was Christ in his own habit Isai. 53. a despised man a worm rather than a man men saw no beauty in him but hid their eyes 2. The Serpent was accursed of God so Christ lay under the curse of sin for us Gal. 3. 13. 3. That was but like a Serpent in the form of a Serpent not a Serpent it had onely the shape not the life sting nor poyson of a Serpent So Jesus Christ was the similitude of sinful flesh but no sinner No venome or poyson of sin was found in him neither in his nature nor actions Rom. 8. 3. he was in the similitude of sinfull flesh as that of a Serpent but without all sting or spot of sin The third thing in the appointment is the end or use of the Serpent It must be lift up upon a pearch that all Israel might see it Which plainly noteth both the kind of death which Christ must suffer as also the proper end and vertue of it as in these particulars 1. Both must be lifted up So Christs crucifying is called an exaltation from the earth Joh. 12. 32. 2. Both must be exalted upon wood the Pole a type of the Crosse of Christ. 3. Both among the Jewes out of the Church is no salvation 4. Both to be looked upon one with the eye of the body the other with the eye of faith 5. Both to recover health and life one of body the other of soul one frees from corporal death the other from spiritual and eternal II. The applying of this remedy was nothing but the looking upon the brazen Serpent which signified the sinners beholding of Jesus Christ for his cure The meanes of application of the remedy was the eye of the Israelite So the instrument of applying the remedy by Jesus Christ is the eye of faith which is the eye of the soul. So our Saviour Christ himself expoundeth it Joh. 3. As the brazen Serpent was lift up so shall the Son of man that whosoever believeth in him c. That which Moses calls looking on the type Christ calls believing in himself the truth Which if the Lord had not purposed to expresse he could as easily have removed the Serpents as appointed the making of another and as easily have healed them by his word as by this sign but hereby affords them a double mercy and cure one of the body by the sign another of their soules by the thing and truth thereby signified III. From this application follows a saving effect The Israelite by looking lived and received present ease with freedome from pain and poyson So the believer looking on Christ by the eye of faith hath an heavenly life restored present ease from the pain of a guilty and accusing conscience freedome from the poyson of sin both the guilt and stain of it But herein the truth is advanced above the type 1. That brazen Serpent had not power in it self to cure this hath power in it self 2. Whereas they were cured to dye again believers attain a sound cure never to dye more Joh. 11. 26. 3 Whereas that did not alwayes retain the vertue of curing our brazen Serpent doth ever retain power and vertue for the salvation of believers looking towards him to the end of the world 4. Whereas this brazen Serpent now a remedy against poyson was after turned to poyson the Israelites in Hezekiahs time which made him stamp it to powder our brazen Serpent ever remaineth the soveraign and healing God as unchangeable in his goodnesse as he is in his most holy and divine nature 5. That remained a great while about seven hundred and threescore yeares but after was defaced and destroyed Our brazen Serpent can never be defaced or destroyed but abides the Saviour of sinners to all eternity Oh now what a sweet Sermon doth this one type contain of the whole sum and marrow of the Gospel what a pregnant testimony and vaticinie is it alone of the death and passion of Jesus Christ as also of the vertue and merit of the same and consequently what a prop and stay of our faith what a goade and spurre to drive us to Jesus Christ in whose name alone we can be saved Sect. III. I. Note What weak unlikely and contrary meanes the Lord useth to effect great things for his Church and in his Church Was there any sence or reason to be conceived in all this counsel and ordinance of God in healing thus his people 1. Could a Serpent of brasse a shape onely more heal than hurt them 2. Could a dead Serpent prevail against so many living and fiery Serpents 3. Shall not this shape and image of a Serpent be so much as touched or applied to the wound but the sight of it onely afar off cure a mortal wound really inflicted How inconceivable is this to humane
upon the Crosse wherein the Circumcision of Christ was fully accomplished 3. Was shadowed their duty also that having shed the first fruits of their bloud in Circumcision in obedience to God they should be ready to shed all their bloud for him whom they expected to shed all his bloud for them 3. A distinguishing signe of the Jewes from all other people who were without God without Christ and they onely a chosen seed in that blessed seed in whom all their prerogatives were conferred and established 4. A demonstrative signe 1. Of the naturall sinne and disease of man and therefore it was placed in the generative part to admonish Abraham and his posterity of their uncleannesse for things clean need no Circumcision nor ablution Abraham and his seed must be led out of themselves 2. To demonstrate the cure and remedy by the Messiah to come cleansing our natures two waies 1. By bearing upon himselfe the imputation of our impurities 2. By healing them in us partly by his merit and bloudy death bestowing a perfect righteousnesse upon us partly by his Spirit daily sanctifying and circumcising our hearts thus hath this Sacrament preached Christ unto us Now the observations to make it usefull 1. Take notice of our own estate to humble us both in state of nature and in state of grace 1. In our nature we are all sprung out of a corrupted seed which although we would forget yet the Lord in this Sacrament took care that his people should carry upon their bodies the signe of sinne and death seizing upon their whole nature In place of which comes our Baptisme presently after our birth shewing that a man in his very first frame is filthily polluted and goeth astray even from the womb Psal. 58. 3. Whence also it is called Originall sin 1. Because it hath been from the beginning of the world 2. Because it is the originall and beginner of all sinne in us it is the first of all our sinnes 3. From our beginning even from our conception Psal. 51. I was conceived in iniquity and we from it called the childeren of wrath that is laid under wrath even from our childhood Eph. 2. 3. 2. After grace received see the weaknesse of our faith Abraham the father of the faithfull needed this pledge and seale to support his weak and shaking faith Who can say my faith is strong enough which is ever imperfect in the best who know but in part and believe but in part Why else did the Lord appoint the use of Sacraments to the strongest believers and that all their life long but to put them in mind of the weaknesse of their faith which needeth such continuall props and supports Neither is it marvel that men are so heavy to the reverent receiving of the Sacrament because they see no want no need no benefit of faith they feel not the weaknesse of faith which would breed desire of strength and drive them to the diligent use of the meanes II. If Christ be the truth of Circumcision then every Christian in the new Testament must be circumcised as necessarily as the Jewes in the old And though the ceremony and act of Circumcision be worn out yet the truth of circumcision as neerly belongs to us now a dayes as of old it did unto them In whom we are circumcised through the circumcision of Christ speaking of the Gentiles converted unto Christ. In which words the Apostle plainly distinguisheth between Jewish circumcision and Christian between Legall circumcision and Evangelicall between Moses his circumcision and Christs Here 1. What this Evangelicall circumcision is 2. The difference from Legall 3. The marks and notes of it 4. The motives This Christian Circumcision is described Col. 2. 11. to bee a putting off the sinfull body of the flesh that is in plaine tearmes the mortification of the body of sinnes that are in the flesh For the truth and kernell of Circumcision never stood in the cutting off a piece of skin that was but the shell of it but in cutting off the lusts of the heart life parting from corruptions of nature which rebell against the Spirit And this we have in Christ alone being as farre beyond the Circumcision of the old Testament as the truth useth to excell the type as farre as Christ is beyond Moses or heaven above earth This renovation of mind was 1. Signified by that Ceremony 2. Promised by every Circumcised person The difference between this Evangelicall and that Legall Circumcision is 1. In the efficient That was appointed by God to be made with hands but this is a wonderfull work without hands done by the finger of God himselfe The mortification of sinne is so honourable a work as the hand of man and Angels cannot do it 2. In the subject That was wrought upon the seed of Abraham according to the flesh this onely upon Abrahams seed according to the faith upon believeres and members of Christ. That upon the Jew without this upon the Jew within That upon Ismael as well as Isaac here no Ismaelite is circumcised That was Circumcision of the naturally born and males onely of Jewes onely this is of the supernaturally born againe male or female Jew or Gentile for in Christ all are one 3. In the proper seat That was ceremoniall in the flesh this morall in the heart In that a natural part was wounded in this the very corruption of nature That dealt with flesh in substance this with the body of flesh in quality 4. In the end In that every man was circumcised in himselfe and his bloud shed to fulfill the rite of the Law In this all believers men and women are in Christs bloud once circumcised to fulfil the rigour of the Law 5. In the effect By that the person was received into the society of Gods people according to externall profession by this the sinner is received into inward and eternall fellowship with God and into communion with Gods people 6. In the latitude or extent In that the Priest circumcised in one part of the body in this Christ our high Priest circumciseth the whole man In that one beloved part was cast away with griefe and sorrow in this the whole corruption of nature and all beloved sinnes with no lesse griefe and sorrow of heart for them 7. In the durance and continuance That was temporary but till the coming of Christ who razed the type and raised the truth but this is to continue for ever till the second coming of Christ and is most perfectly finished and consummate in heaven The notes or markes to know inward circumcision attained by Christ are these 1. The party to be circumcised was presented and offered to this ordinance of God as willing and contenttd to part with his flesh and bloud in obedience to God so here thou hast begun thy circumcision if thou hast offered up thy soul body and all a
holy things bark against the word preachers of it never chew the cud nor digest the word Some like the swine 2 Pet. 2. having their mouthes allwaies rooting in the earth cannot look up towards heaven all for their belly good for nothing but the knife neither for plow nor cart nor burthens nor saddle nor wooll nor milk but onely to feed and die besides while they live their filthy wallowing in miery lusts and puddles of corruption Some like the hare fearfull creatures shrinking from faith in God in temptation and from profession of it in times of danger and persecution more fearing crosses and losses than God himselfe or the losse of salvation The unclean creatures connot enter into heaven The fearfull c. shall have their part in the lake c. Rev. 21. 8. Of the same ranke are the Comes that burrow and treasure in the earth and neglect to treasure where theeves neither digg through nor steale Matth. 6. 19. 20. Some like the Ravens black and unnaturall feeding on carrion Some like the Ostrich grosse hypocrites with faire wings but cannot flye Some like the Sea-meaw partly living on water partly on land partly will be saved by faith partly by workes carry fire and water blow hot and cold of any or no religion And so much might be said of the properties of the rest Sect. II. II. The second legall uncleaneness was caused from within and was by the unclean issue of man or woman for which were appointed ceremonies of purification Levit. 12. and Chap. 15. 6. All those uncleane issues of which we must read and speak modestly lead us by the hand 1. Into our selves and the consideration of our naturall corruption the running issues of which meet us every where 2. Out of our selves to the remedy which is by Jesus Christ our sanctifier The description of this foulenesse shewes what we are by nature and in the first Adam The manner of the cleansing shewes what we are by grace and in the second Adam in whom alone we attaine cure and remedy To explaine which we must know that 1. Those lawes concerning our uncleane birth and the womans purification after every birth put both the Jewes and us in mind how that the common nature of man is horribly polluted by sinne which is every where called by the name of uncleanenesse Psal. 51. 5. Behold I was borne in iniquity and in sinne hath my mother conceived me Isa. 64. 6. We have all been as an uncleane thing and all our righteousnesse as filthy clâ—uts Joh. 14. 4. Who can bring a cleane thing out of filthinesse there is not one Joh. 3. 6. That which is borne of the flesh is flesh because that which is begotten participateth of the nature of that which begetteth And this uncleanenesse is not in any one part but stickes to the whole man both in body and soule polluting the mind with blindnesse the will with rebellion against the will of God the conscience with senselessenesse and horrour the affections with all manner of disorder the whole outward man with resistance and repugnancy to the Spirit Rom. 8. 7. 2. As from these inward issues the outward man was many waies polluted So the Jewes and we are put in mind that from that filthy puddle and fountaine of originall sinne issue continually many uncleane issues into the life and conversation Matth. 15. 19. Out of the heart come evill thoughts murthers adulteries fornications thefts false testimonies slaunders These are the things which defile the man 3 As these uncleane issues defiled whatsoever they touched Lev. 15. 4. to the 15. so herein is noted to them and us the infection of sinne and spreading of it and that the corruption of nature which will put forth it selfe in every thing polluteth all that we touch Tit. 1. 15. Unto them that are defiled and unbeleeving is nothing pure but even their minds and consciences are defiled 4. As those uncleane issues excluded and shut them out of the campe and society of Gods people till they were staid so the foule issues of naturall corruption till stopped and stayed by grace estrange us from God and from the common-wealth of Israel Ephes. 2. 12. The effect of all morall uncleanenesse is to thrust every man and woman under the curse of the Law and wrath of God who can no more abide a man in the foulenesse of his nature than men can the spawne of a most venemous serpent In Adam all died 5. As the description of those issues brought the Jewes to the legall purification for when the Jew saw the danger of his uncleanenesse and that if he separate not from it he shall die in it for defiling Gods Sanctuary vers 31. this made him seeke to the remedy So the true understanding of a mans forlorn desperate estate by nature and that except a man be borne againe of water and the holy Ghost he can never see the kingdome of God Joh. 5. 5. This makes a man flye out of himselfe to seek righteousnesse and purity in the meanes which God hath appointed And thus by the very description of our uncleannesse we are led unto Christ by whom how we are to be cured we are after to see Sect. III. The third Legall uncleannesse was by the disease of the leprosie than which none was more foule more hatefull None so lively resembled the native face of sinne none had so solemne and significant rites for cure none did more expressely shadow all constitutions as conduce to the purging and removing of sinne and consequently none more forceably led us to Christ who is not in any ceremony more lively figured The Lord would have the Jewes and us in this instance to be led by things sensible to things intellectuall by an externall and sensible disease to be carried to that which is internall and lesse sensible for the most part And though of all bodily diseases none more expresly declareth the disease of sinne in the soule than leprosie yet it comes farre short of it in the desperate and dangerous properties of it We must therefore prepare men to Christ by describing the foulenesse and misery of the disease 1. Leprosie proceeds from poisoned and corrupted humours in the body so sinne is nothing else but the poison and corruption of the soule And this spirituall leprosie is farre more miserable than the other for that of the body is onely a punishment this is a guilt And who can deny but the corruption and poison of the soule and spirit is farre more poisonfull and mortall than poison of the flesh 2. Bodily leprosie is a disease of some men sinne is of all men and of all the man Bodily leprosie spreads over all parts of the body but cannot reach the soule but this spreads over the whole man the soule and all the faculties are weakned and tainted there is not a debility onely but a corruption in the
the Covenant of grace and salvation But to come nearer to our purpose The Sacraments of the old Testament were either before the fall or after Of the Sacraments in Paradise before the fall we are not to speak as the tree of knowledge and the tree of life Because 1. They sealed the Covenant of works not the Covenant of grace 2. They concerned the first Adam without any respect or reference to the second Adam There was no need of Christ and consequently no type of him We are onely to speak of Jewish Sacraments types of Jesus Christ and so reject them which never aymed at Christ but were before any distinction of Jew or Gentile These Jewish Sacraments were either 1. Ordinary or standing 2. Extraordinary and occasionall Ordinary were 1. Circumcision 2. Passeover Circumcision was the the Sacrament of enterance and receiving the Jew into Gods Covenant The Passeover was a Sacrament of continuance and growth in that Covenant Extraordinary which were in some resemblance both to them and the two Sacraments of the new Testament 1. To Circumcision and Baptisme answered the Sacraments of the Cloud and red the Sea 2. To the Passeover of the Lords Supper answered Mannah from heaven and water out of the Rock Of these we must by Gods assistance speak in order not what we might for that were endlesse but what we must necessarily so farre as they preach Christ unto us or may set us nearer unto him CHAP. XVIII Circumcision a Type Herein 1. What it is 2. How it figures Christ. 3. Observations 1. CIrcumcision was a sacred rite ordained by God wherein by cutting off the fore-skins of all the males of the Jewes in the eighth day the Covenant of God made to Abraham was sealed up to him and all his posterity 1. A sacred rite ordained by God God is the Author For 1. He onely that can promise and give the grace can seale the Covenant 2. Abraham received it of God Rom. 4. 11. therefore God gave it 3. The institution is in Gen. 17. Where is the word of institution 1. In commanding 2. In promising 2. The subject of Circumcision were all the males of Israel descending of Abraham For these must be destinguished from all families of the earth Gen. 17. 4. Neither may we think that women were excluded out of the Covenant of Grace for they were comprehended under the Circumcision of males And God spared the weaker sexe becaese it was enough to bring them within the number of Abrahams posterity to be born of the males circumcised Besides as the males carry a speciall type and resemblance of Christ as 1 Cor. 11. 3. in order to the female so was it fit they should have the thing and ceremony of Circumcision and the female onely the virtue and efficacy Junius 3. The part must be the part generative Gen. 17. 13. My Covenant shall be in your flesh and vers 11. Circumcise the fore-skin of your flesh The very place shewes that Circumcision aymed to remedy the corruption and uncleannesse of mans nature whereof it admonished Abraham and his posterity For neither Abraham nor any of his were chosen into the Covenant because they were cleaner or holier than other but that they might be holier Gods election is free who maks choyce of them that need Circumcision as well as any other 4. The time the eighth day Because 1. The Lord had a mercifull respect to the tendernesse of infants 2. Not to distinguish but that those infants also were within the Covenant that died within that time 3. Because whatsoever was born of man or beast was Legally impure and in their bloud till the eighth day and therefore no beast must be offered to the Lord till the eighth day Ex. 23. 19. and ch 34. 26. No nor men of other nations servants or other must be circumcised but upon the eighth day from their comming in 4. This precise observation of the eighth day was not without a mistery either pointing to the resurrection of Christ on the eighth day or leading beyond the week of this present life in which we cannot be perfectly circumcised unto that eighth day in the life to come when all our corruption shall be cut away and perfectly and at once abolished 5. The end of Circumcision was to seal up Gods Covenant made with Abraham This Covenant had three clauses 1. Of the multiplying of his feed in Christ. 2. Of the inheritance of the land of Canaan being a type of Heaven 3. Of the blessed seed the Messiah that was to come of him typified in Isaac and so was Circumcision a seal of the righteousnesse of Faith Rom. 4. 11. II. Circumcision figures Christ. I. As it was a Jewish Sacrament wherein Christ shined out clearly who was and is the substance of all Sacraments both Jewish and Christian for Christ is the substance of the whole Covenant and all the seales of it In this sence the Apostle calls it a seal of the Righteousnesse of faith Namely 1. A seal of secresie that locked up the Covenant onely to that people 2. A witnessing seal whereby as by a visible perpetual and sensible signe in their flesh which they could never lay off the Lord would still hold in their sences his own promise of grace made unto them in the promised Messiah and their promise of obedience made back againe unto God to become his people Which promise of theirs howsoever they were to endeavour in yet could it not be fully performed for them but in the promised seed in whom their imperfect obedience and indeavours were to be covered accepted And thus is every Sacrament a signe 1. Of grace 2. Of duty and a religious signe binding God to man and man to God 3. A strengthning and confirming seale by which the Lord pleased to ratifie the promise of grace and seal up to them the inward and invisible circumcision of the heart called the Circumcision of Christ Col. 2. 11. Because he onely by his spirit can work it Deut 30. 6. II. Circumcision figures Christ as it was a signe 1. Memorative of the Covenant of God made with Abraham and his seed Gen. 17. 11. which mercifull Covenant was founded in Christ Jesus out of whom God never contracts Covenant with any man He onely slayes hatred and makes God and man to walke together as friends 2. Figurative or representative foreshewing 1. That the Messiah should be born of Abrahams seed and not of the uncircumcised nations who being to be a Minister of the Circumcision was also to receive Circumcision himselfe which was shadowed in all their Circumcisions 2. In their shedding of bloud by Circumcision was represented to their eyes the shedding of Christs bloud not onely in the first fruits of his bloud-shed in his Circumcision which was a part of his humiliation and a parcell of the price paied for our sinns but also the full powring out of all his bloud in Sacrifice
evening of the Sabbath in double quantity because they must not break the Sabbath in gathering any signifying the double diligence that we must use to get Christ while we are in this life which is as the Even of our eternal Sabbath and the incessant labour after a farther degree of grace giving all diligence to make our election sure before we goe hence for when that eternal rest cometh there is no more gathering but a ceasing from all labours And upon condition of our diligence and care here below we shall have supply enough of all grace without labour and gathering when Christ shall be all in all to all Israel gathered unto him Sect. II. Now we are to consider this miraculous food both in the Jewes gathering of it as also in their use of it I. In their gathering are three things the place the time the measure 1. The place where It was about the campe and tents of the Jewes in the wildernesse signifying that Christ the heavenly Manna is given to us in this our wildernesse and while we are in this world we must procure him to our selves or never And farther that his grace is rained down in the Church and no where else is saving grace ordinarily to be found Onely the Israel of God enjoy Christ in the meanes his abode is among the tents of shepherds 2. The time of gathering is 1. The week day the six dayes not the Sabbath for it came not on the Sabbath but as knowing and distinguishing times it would as feed them so teach them namely to rest on the Sabbath day as it did and signified that in that eternal Sabbath we shall enjoy Manna without meanes and shall eat our fill of that hidden Manna laid up and prepared for the Saints Rev. 2. 17. 2. Every day in the week to signifie that we must daily feed on Christ and his grace and that we must daily renew the care of the salvation and sustenance of our soules 3. Every morning of every day early must they gather it the first thing they did To signifie that we must embrace Christ speedily while the meanes last and offer themselves Christ is worth our first care and his commandement is first to seek the kingdome of God The foolish Virgins sought Oyle and Manna too late 3. The measure 1. Every man hath a measure out of the common heap signifying that Christ is the same treasury to poor and rich small and great and every believer and Israelite hath his portion and measure measured out unto him for he must live by his own faith and a severed measure of knowledge and sanctification from others 2. Every man hath the same measure There was one measure for all a Gomer for every person So every Christian hath his Gomer and the same measure For although there is difference in the graces of sanctification some being in the higher formes of knowledge some in lower some of little faith some of great faith some whose zeal is as a smoaking flax in some a bright flame yet justification by Christ is equall to all and doth not admit a more or a lesse The youngling in grace is as truly and fully justified as the ancient believer though not so fully sanctified 3. Every man hath a full Gomer a full measure to signifie that in Christ is no want but we are compleat in him Col. 2. 10. And as the gathering Israelite though he gathered lesse than some other had his Gomer full so he that hath â—he weakest grace and weakest faith if true and sound shall attain the same salvation which the stronger believer attaines For the same precious faith attaines the same common salvation II. We must consider this Manna in the Jewes use of it 1. In respect of the dressing It must be ground and baked before it could be fit food for the Israelites signifying that Jesus Christ must first be ground and broken upon the Crosse and pounded with passion before he could become a fit food and Saviour of his Church Every grain of Manna must be ground and broken so must Christ be broken and bruised in the winepresse of Gods wrath Every grain of Manna must be baked in the Oven so must Christ be parched and baked yea and dryed up in the Oven of his Fathers displeasure And this was extraordinary and above nature in it that one heat namely of the Sunne melted it another heat namely of fire baked it very strange but significative of the same in Christ. The heat of his love to mankind melted him but the heat of his Fathers wrath as hot as fire baked him and fitted him for our spirituall food 2. The Manna being dressed must be eaten that is applied to their substance and digested for their nourishment signifying Jesus Christ who although like the Manna he must be gathered in common and must be received whole as Manna must be gathered whole yet he must be eaten in several that is specially applied to every believer for his food and strength by which application he becomes food in our hunger and physick in our weaknesse as the Manna was to them and other had they none 3. They must use it all and reserve none till the morning for if they did it putrified and wormes grew in it verse 19. 20. To signifie that not the profession of Christ profits any thing without faithful applying of him Yea and as Manna reserved putrified so Christ becomes a scandall and a rock of offence to the unbelieving of the world that content themselves to hear of Christ and have the Word among them but apply it not to their hearts and lives The sweetest Manna becomes a rottennesse and a savour of death to carnall professours Quest. But why did the Lord cause the Manna daily to putrifie if kept Answ. 1. He will have them daily depend upon his hands and provision that was no time nor place to shift covetously for themselves neither was there any need seeing every day supplied them with a new harvest 2. To signifie to them that man lived not by bread onely but by every word of God Mat. 4. 4. How could they think that such corruptible food could preserve them that it self could not be preserved above a few houres but by Gods institution 3. That they might acknowledge God a free and extraordinary worker in all his administration with them For even this Manna which kept an hour beyond a day suddenly rotted if God command to keep it two dayes every week for his worship sake it shall be miraculously preserved sweet and savoury Yea if for a monument of his mercy he shall command to lay a sample of it in the Ark it shall last and be kept in the Holy of holies many ages yea many hundreds of yeares sweet and savoury as at first And all this not without signification that although Jesus Christ was in his flesh and humane nature subject to sorrow death and passion yet