crucified to my self Answ. 1. The right application of Christ crucified is not to know that Christ was crucified but when we are crucified with him Gal. 2. 19 as Elisha 2 Kings 4 applyed his eyes face and hands to the dead child that it might quicken 2. So much as thou truly beleevest so much thou eatest of Christ saith August Look how much strength thou gettest by the Word so much nourishment thou receivest from Christ. And so much as thou refusest contemnest or neglectest that so much thou refusest Christ himself V. We must beware of being weary of this Manna The Jewes esteemed Manna sweet at first and went out cheerfully to gather it yea the Sabbath and all which was a prohibited time so greedy were they of it but within a little while although it retained the sweetnesse they waxed weary of it We must take heed of this ficklenesse in goodnesse which hath ever bewrayed it self in most forward people At the first building of the Tabernacle men brought too much but after took it away as fast again John was a burning and shining light Joh. 5. 35. and they rejoyced in his light but it was but for a season and few shining lights but find it so The Galatians at first received Paul as an Angel but soon revolted from him What flocking and thronging was there after Christs doctrine and miracles that the kingdome of God suffered violence but soon they had enough of him and in short time did tumult as fast against him The like was observed in our own land at the first falling of this Manna and beginnings of the Gospel men were earnest glad joyful forward then was a sweet time of the happy welcome of this Manna happy was he could get his Gomer first and fullest But now what voices hear we other than of the ungracious Israelites Oh our soules are dryed up with this Manna here is nothing but Manna so much preaching so many Sermons and it was better with the world in Egypt before all this preaching And whereas our fathers would have ridden far to a Sermon we their lazie off-spring will scarce step over our thresholds Let us consider here for our incitement 1. How hard it is to begin well but harder to hold out and not holding out we lose all our labour 2. That Manna is a sweet as ever though we see not our own need which if we did see we would be no more weary of Gods Word were it daily preached then we are of our bread we daily eat VI. We must be so farre from wearinesse as that we must highly esteem this true Manna as the sweetest gift that ever God gave from heaven and never forget so miraculous a mercy That Israel might not forget Gods extraordinary mercy in this type they must for ever keep a pot of Manna which was preserved so long as the Temple stood for many hundred yeares And that we might not forget this mercy in the true Manna he hath and doth for ever preserve his Word preached and instituted Sacraments in which he perpetually holdeth this mercy before the eyes of the Church Let us raise monuments of Gods mercies to our selves and not forget lesser favours if we would not forfeit them But such a mercy as this is in Jesus Christ the true Manna let it live in our hearts in our memories sences affections actions in walking worthy of it for thus it becometh the just to be thankfull CHAP. XXIII Water out of the Rock a type THe second extraordinary Sacrament sealing up to Israel their nourishment and strength in the Covenant was the Water out of the Rock After the Lord had brought Israel through the dangerous Sea he brings them to Elim a sweet and fruitful place where were twelve fountaines of water and seventy Palm trees there they camped and breathed Exod. 15. 27. Not long after they must come into the dry desart of Sin where they want both bread and patience for they murmure against God and exclaim against Moses and Aaron At this time the Lord feeds their bellies and fills them with miracles of which Manna was full Thence at Gods commandement must they come unto Rephidim Exod. 17. 1. Here have they bread from heaven but no water Now contend they as fast with Moses for water as before for bread And as thirst is the more eager appetite so it ineagers their affections that Moses complaines to God they are ready to kill him God sees their rebellion and puts it up and instead of revenge of their horrible obstinacy and ingratitude satisfies their thirst as miraculously as formerly he had done their famine and hunger He commands Moses to take his rod and speak to the Rock and then should issue waters in abundance to satisfie all the Campe both man and beasts and so he did Exod. 17. 6. Now we may not think that this fact concerned onely Israel in the wildernesse but even all the Church and Israel of God passing through the wildernesse of this world and that for these Reasons 1. The Apostle 1 Cor. 10. 4. calleth it a spiritual Rock both for being miraculous in effects and for being a type of what was to come It was both miraculous and significant and therefore called spiritual 2. The same water which they drank we also drink as in the same Chap. and ver because in the holy Supper of the Lord the matter of our spiritual drink is the same with theirs and that is the bloud of Christ resembled by theirs The difference is onely in the manner of drinking 3. Including this water of the Rock the Apostle saith they are all types to admonish us and are written for us verse 6. and 11. 4. Most plainly he affirmeth verse 4. and that Rock was Christ not in substance but in signification saith Aquinas Now we having as much to doe with Christ as they we must farther enquire into this type 1. To parellel it with the truth by comparing them 2. By applying it in some fruitful observations to our selves The Rock was a type of Christ three wayes 1. As it was a Rock 2. As out of it issued water 3. In the manner of obtaining I. As a Rock it elegantly typed out Jesus Christ fitly compared to a Rock in five resemblances 1. For the despicable appearance The Rock is in appearance dry and barren the most unlikely thing in all the world to afford water so as it was incredible to Moses and Aaron themselves to fetch water out of a Rock If God had commanded them to have beaten fire out of a flinty Rock it had not been so unlikely but to distil water out of a flint or Rock must be miraculous Even so Jesus Christ was for outward form and appearance in the world most unlikely of all men to afford any such waters of grace and salvation Isai. 53. 2 3. He was as a dry root without form or beauty as an
honoured think it too base for thy self to attend for thy sonnes to intend Neither the first Adam Lord of the earth nor the second Adam Lord of Heaven and earth did so II. To note the antiquity and authority of the doctrine of free grace by the merit of the Messiah which both the first and second Adam taught neither of them ever dreamed of the doctrine of workes and humane merits What Adam learned of God in Paradise he taught to his posterity what his posterity heard of him the same they delivered and left to their children but they never heard nor taught any other way to salvation but by the promised seed so also what the Disciples heard of the second Adam that they taught to the Churches but they heard the same of him Act. 4. 12. And our doctrine being the same with theirs is not new but more ancient then any other For as this is the honour of all truth to be before error and falshood so of this truth to have precedency of all truthes It truely pleadeth antiquity therefore verity III. In that the Church comes out of Christs side being in the sleep of death as Eve out of Adams he sleeping we learn to seek our life in Christs death That death should be propagated by the sinne of the first Adam was no marvell but that life by the death of the second is an admired mystery Here is the greatest work of Gods power fetched out of his contrary of ranke poyson a soveraigne remedy by the most skilfull Physitian of hearts Let the Jewes scorn a crucified God and refuse the life offered by a dead man they know not the Scriptures nor the power of God who can and doth command light out of darknesse life out of death all things out of nothing How easily can he repaire all things out of any thing who can fetch and frame all things out of nothing He is of power to make of clay and spittle fit to put out the sight a remedy to restore sight He can as easily save a world by the death of his Sonne as multiply a world by the sleep of Adam IV. Labour to be ingrafted into the second Adam that as thou hast born the image of the earthly so thou maist bear the image of the heavenly 1 Cor. 15. 49. 1. Because the second Adam repaires whatsoever we lost in the first By the first we are enemies to God by the second we are reconciled to him By the first we all dye by the second we are all made alive 1 Cor. 15. 22. By the first we are left to Sathans power by the second we are guided by the spirit of God By the first we lost all the Creatures by the second we are restored to the holy use of all By the first a necessity of death is brought in Heb. 9. 27. it is appointed for all men once to dye and then commeth judgement but by the second we have a recovery of the blessing of immortality and life Whatsoever the first Adam brings into the world by sinne the second carries out by his righteousnesse 2. Because by Christ the truth we recover more than we lost or ever should have by the Type For so the Apostle Rom. 5. 16. the gift by the second Adam hath exceeded the offence of the first That as the first Adam by eating the forbidden fruit hath powred all evill into the souls and bodies of all men though they eat not of the forbidden tree So the second Adam by regeneration is made righteousnesse to those who had wrought no righteousnesse and powred all good things into the souls and bodies of his members The first Adam by sinne helps us into misery but the second Adam not onely helps us out of misery but advanceth us to the highest dignity to be of sons of wrath sons of God brethren of Christ members of his body heires of the kingdome of heaven By Adams sinne we are all driven out of Paradise and earthly pleasure in which we should have enjoyed an inconstant happinesse but by Christ we are brought into the heavenly Paradise our Fathers house By Adams sinne we became unjust but by Christs holinesse we are not just onely but sanctified graced confirmed glorified into whom by faith we come to be ingrafted CHAP. III. 2. Noah a type of Christ 7. wayes THe second instance is Noah a manifest type of the true Noah and that in seven respects I. Both were fore-prophesied of to be Saviours Gen. 5. 29. Lamâ—ch begat a son and called his name Noah saying This shall comfort us concerning our workes and sorrow and curse of the earth therefore he called him by a name signifying ceasing or rest So of Christ Mat. 1. 21. thou shalt call his name Jesus for he shall save his people He shall be the true Noah that shall cause Gods wrath to cease and bring the afflicted soule to true rest and tranquility II. Both are said to be just and perfect both said to walk with God and both to finde grace and favour with God 1. Noah was just in his generation So was Christ have nothing to do with that just man saith Pilates Wife Mat. 27. 19. But with difference Noahs righteousnesse was imputed being righteousnesse of faith Heb. 11. 7. Christs was inherent a righteousnesse of nature person and heart 2. Noah was a perfect and upright man Gen. 6. 9. that is not defiled with Idolatry false religion opinions or externall crimes but Christ was perfect simply and absolutely Noah but comparatively Noah was perfect but in part Christ perfectly perfect Christ Legally Noah Evangelically Noah perfect by the perfection of another Christ by his own Noah perfect because without open crime Christ being without sinne 3. Both walking with God found grace with God Noah Gen. 6. 8. Christ Luke 2. 40. 52. But Noah found grace by acceptation and imputation Christ by compleat merit and satisfaction Christ found grace by his own perfection and justice but Noah cloathed with Christs III. Both of them were Preachers of righteousnesse But Christ preached his own doctrine Noah Christs Both invited unto repentance Both called men to avoid the Judgement to come Both lived and preached in a most corrupt age when there was a generall defection both in doctrine and manners Both their Ministeries were despised and that despight of both fearfully revenged the one by water the other by fire and sword both by utter desolation as the like never heard of before IV. Both of them makers of an Ark and Masters of it But Noah of a materiall Christ of a spirituall the Church Noah to save sinners from the deluge of waters temporall Christ to save sinners from the deluge of Gods wrath eternall In the making of their Arkes they are very like 1. Both doe all about their Arkes at Gods commandement For as the Lord did not hide from Noah his decree Gen. 6. 13. So he
Lev. 14. 8 9. Sect. V. I. The first meanes of purging Legall uncleanenesse is washing which shadowed out the washing of the sinner in the laver of Christs bloud all the water in the sea cannot wash away the least sinne that great work is appropriated to the bloud of Christ 1 Joh. 1. 7. the bloud of Jesus Christ his sonne cleanseth us from all sinne Rev. 1. 5. Who loved us and washed us from our sinnes in his bloud which bloud is opposed to all legall washings Heb. 9. 9. Object Levit. 11. 44. This washing is called a sanctification Answ. Sanctification is twofold 1. By the outward sign 2. By the inward truth They by washing symbolically and in outward profession by these rights sanctified themselves but thereby beleevers were led to the internall truth and the laver of the bloud of Christ. All this washing then leades us to the bloud of Christ by which is meant his whole passion and obedience by the merit whereof he hath procured both remission of our sinnes and mortification of them And herein is no small resemblance 1. Washing is an applying of water to foule parts so in the cleansing of sinne must be a speciall application of the bloud of Christ called Heb. 9. 14. the sprinkling of Christs bloud upon the conscience Which is nothing else on Gods part but the imputation of Christs sufferings to us and on our own part the application of them to our selves by the hand of faith 2. In Washing is a rumbling and scouring off of uncleannesse which will not easily off and in some foulenesse they must wash often for the surenesse of the work noting the paines and true indeavour of the repentant heart in mortification and afflicting it selfe It is well contented with any beating and wringing so he may fetch out the staine of sin which sticks as close as his flesh to his bones 3. The unclean party was to wash himselfe that is his whole man and every part which noteth totall sanctification in the whole man and all parts and members that the washing may be as large and general as the foulenesse is For whatsoever part is not washed by Christ hath no part in Christ which made Peter say not my feet onely Lord but mine hands and head 4. In the foulnesse of Leprosie he must wash againe and againe to note that after our justification by the death of Christ we must look to a second washing of sanctification by his spirit And because we have still washing work with us we must be still washing our selves by daily labour in our own reformation This was more lively signified in that other ceremony added to washing in the Leper that he must shave his haire againe and againe signifying the paring away of superfluities and lusts as fast as they grew and a voluntary departing from his own secret corruptions which were as many as the haires of his head and no lesse rooted in him that well he might shave and loppe them but he was out of hope quite to unroot them as long as he lived He must keep them under but cannot be ridde of them He must shave the first day and the seventh day and resist his lusts which daily grow upon him as haire cut quickly growes againe 5. The unclean person must wash his clothes as well as himselfe signifying that wee must part with all impurity even the least at least in endeavour cherishing none favouring none He must hate the very garment spotted by the flesh all occasions and appearances of evill esteeming the least spot of sinne foule and filthy enough And all this is requisite in purifying of the soule I. Labour against the smallest sinnes Be not a mentall adulterer banish unchastity in the eye and mouth avoid wanton company as did Joseph that of his Mistris Thou art no drunkard or great swearer but art thou a companion of such not reproving them No Papist but a friend and patron as seeing no great harme in their superstition No Atheist but a scorner of the persons and doctrine of godly teachers what dost thou but foam out thy own shame If thou shouldest keep thy selfe never so pure but partakest in other mens sins thou art unclean This reproveth Magistrats who though they themselves come to Church yet suffer others in time of divine worship to lye in streets houses fields openly c. prophaning thus the day of the Lord which is to be kept holy to our God Or if they be ordinary abettors of idle persons and gamesters by example This brandeth Ministers openly pleading for durnkards and hatefull blasphemers This defileth masters parents husbands that suffer their families to run into prophaneness or ryot II. In all these touches goe to the fountaine opened Zach. 13. 1. Every Jew had his water-pots to keep water for daily purification Joh. 2. 6. but now the house of David and Jerusalem that is all the godly have a fountaine opened by the death of Christ. We must every day be washing and cleansing our selves in that fountaine from all filthinesse of flesh and Spirit Sect. VI. II. The second meanes of purging legall uncleannesse is oblation or offering some attonement to the Lord this directly leads us to Christ. For howsoever an unclean person must wash himselfe and his clothes yet no Jew could make an attonement for himselfe but this was common to all uncleannesses legall the Priest must make an attonement for the unclean person For all uncleannesse in generall Lev. 16. 30. In speciall for uncleannesse in touchings Numb 19. 4. In issues Lev. 12. 8. and 15. 15. In leprosie Lev. 14. 53. Noting by the way that all that we can do cannot make attonement for the least spot of sinne Let us wash our selves as often as Naaman in Jordan yea let us take snow water to us and wash our hands most cleane yet our owne clothes will make us foule and God will plunge us in the pit if our Lord Jesus the high Priest of the new Covenant make not attonement for us A fit note against all humane satisfaction and merits The offering for the Legall uncleannesse by touching was done by the sacrifice of a red cow and the sprinkling water made of the ashes of that red Cow prescribed by God to this purpose Numbers 19. called water of expiation That all this ordinance typified Christ to the Jewes the Apostle expresleth Heb. 9. 13 14. when from the bloud of this red Cow he leads us to the bloud of Christ saying If the bloud of bulls and goates and the ashes of an heifer sprinkling them that are unclean sanctifieth as touching the purifying of the flesh how much more shall the bloud of Christ purge our conscience from dead works wherein he not onely compareth but infinitely advanceth the truth above the type For 1. that was symbolicall and figurative this spirituall and substantiall 2. That was eternall and temporary this internall and eternall 3. That
hard barren and despised Rock the most abject of men the refuse of the world a worm and no man of whom when the Prophets preached they could fimd none almost that would believe their report 2. A Rock for exaltation and advancement A Rock is a promontory lifted up above the earth Such a Rock was Christ advanced above the earth yea and the heavens advanced above all men and creatures 1. In holinesse and purity 2. In power and authority 3. In place and dignity So Joh. 3. 31. he that comes from heaven is above all His person is above all for God hath exalted him and given him a Name above all names Phil. 2. 9. His work is above all that men and Angels can comprehend in power and merit His place is above all the head of the Church eminent above all men and Angels 3. A Rock for firmnesse and stability He is the strength of Israel on this Rock as on a sure and firm foundation the whole Church is laid and the gates of hell shall not prevail against it Mat. 16. 18. Hence he is a Rock of defence and safety to his chosen and everywise man builds his house on this Rock 4. A Rock of scandall and offence to wicked men Rom. 9. 32. Not in himself and his nature for he is a precious corner stone but accidentally and passively because men dash themselves against him as many at this day bark like doggs against the wholesome doctrine of justification by Christ without the works of the Law Many loose and formal Gospellers scorn the basenesse and meannesse of Preachers and true professours of the Gospel because their darknesse can abide no light to come near it To all these and thousands moe Christ is a Rock of scandal by their own default 5. A Rock for weight and danger and inavoidable judgement upon his adversaries which on whomsoever it falls it crusheth him to pieces Mat. 21. 44. If any rise against it they doe but tire and tear themselves but if this Rock rise against any man and fall upon him it breaks him to pouder Witnesse the greatest enemies of Jesus Christ which the world ever had Herod Judas Julian Jewes Pilate as unable to rise from under his revenge as a man pasht to pieces unable to rise from under a Rock II. It was a type of Christ as it sent out water in abundance to the people of Israel ready to perish for thirst For so Jesus Christ is the onely Rock that sends from himself all the sweet waters of life for the salvation of his elect otherwise ready to perish eternally For explanation whereof mark 1. As from that Rock issued waters to wash and cleanse themselves and their garments so from this Rock stream waters of ablution or washing which serve to wash away both the guilt of sin and stain of sin For the former the precious bloud of Christ streaming out of his side is the onely mundifying water in the world to wash the soul from the guilt of sin and to scoure away all the execration of sin from the sight of God 1 Joh. 1. 7. The bloud of Jesus Christ cleanseth us from all sin For the latter from the same side of Christ our Rock issueth water as well as bloud even the waters of regeneration called Tit. 3. 5. the washing of the new birth by the Spirit of grace and holinesse which daily cleanse the stain and filthinesse of sin Of these waters read John 7. 38. He that believeth in me out of his belly shall flow rivers of water of life This he spake of the Spirit which he would give 2. As from that Rock issued waters to cool and comfort Israel in their wearinesse and wandrings so from Jesus Christ doe issue the waters of refrigeration and comfort to cool and refresh the dry and thirsty soul to allay the heat of a raging and accusing conscience and to revive with new strength the fainting soul in temptation or persecution And therefore the tyred traveller and thirsty passenger is called to these waters Mat. 11. 28. Isai. 55. 1. For nothing but sound grace from Jesus Christ can quench the tormenting thirst of an accusing or distressed conscience 3. As from that Rock streamed abundance of waters to make fruitful that barren wildernesse wheresoever they ran so onely from the true Rock issue plentiful waters of grace to make our dry and barren hearts fruitful in all works of righteousnesse Isai. 44. 3 4. I will pour water upon the thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thy buds and they shall grow as among the grasse and as willowes by the rivers of waters All this blessing of fruitfulnesse is from the Rock See Eph. 1. 4. III. In the manner of attaining this water are many sweet resemblances 1. The people might ask Moses water but Moses cannot give it It is God must give it and miraculously fetch it out of a Rock which how it should be Moses cannot conceive So men may seek justification and to drink waters of salvation in themselves either by nature as Pelagians or by merit as Popish Justiciaries doe either in the Law of Moses as the Jewes or in Evangelical Counsels as the fond votaries of the Church of Rome But no Jew can tell how to procure any water to himself neither can Moses give it By the Law of Moses no man can be justified nor by any fond devises beyond the Law But God of his grace hath devised a way and pointed to us a Rock of living waters to supply unto us that which was impossible to Moses Law because of our infirmity Rom. 8. 3. 2. The Rock gives water but not till it be smitten Exod. 17. 6. so Christ the true Rock must be smitten with passion he must be smitten with the wrath of his Father and made a curse for us before there can issue out of his side that bloudy stream by which the thirst of believers can be quenched And as the Rock was smitten twice and waters gushed out both times so Christ was twice smitten first actually in himself secondly virtually in the faith of believers of all ages the faithful before him believing in the Rock that was to be smitten and suffer death for sinne the faithful after him believing in the Rock that was smitten dead and raised already 3. It was the Rod in Moses hand that smites and breakes the Rock Even so it was the Law given by Moses hand and our transgression against it that breaks the true Rock Isai. 53. 5. Gal 3. 13. He was made a curse for us and our transgression of the Law was laid upon him that we might be freed from it And as this was the same Rod that smote the River to bring destruction on the Egyptians and enemies of the Church so this same Law and Rod of Moses brings the curse and damnation upon all the enemies of God from
vocari Begin with the heart why How the heart may be cleansed Proceed in cleansing the life Avoid occasions of defilement Ut saliva â—re excutitur sic serme 3. Leper two waies cleansed Use. 1. No easie matter to be rid of sin Separate between the precious the vile Use. 2. Christ discerns the leprosie of sin 2. Onely they are cleansed from sin whoÌ„ Christ accounts so to be Marks of one cleansed from sin 3. 1. What is to be done before this cure 2. And what afterwards Luke 17. Use of legal ceremonies Fitnesse to the Iewes nature Ends of ordaining them Substantial things point ing at Christ Sacraments and Sacrifices Differences What Sacraments are in generall Word and Sacraments go together Sacraments ordinary extraordinary Antitypes Definition of Circumcision expounded in parts 1. Mandato 2. Promisso Circumcision a figure of Christ. Rom. 4. 11. How a seal of righteousnesse As every Sacrament is likewise 3. Things foreshewed Rom. 15. 8. DemoÌ„strats wound and cure How Christ cures us Use. 1. Be humbled for naturall corruption And for imperfections of grace Use. 2. Be circumcised spiritually Col. 2. 11. What the Evangelicall circumcision is Difference from legall circumcision Nascentium Renascentium Qui signum destruxit veritatem induxit Notes of inward and spiritual circumcision Speciall parts to be circumcised True mortification is painfull Motives to get the spirituall circumcision 1 Sam. 17. 1. Paschall Lamb a type in the choice Christ a Lamb. Denominatione Qualificatione Adumbratione Choice Christum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amici pariter inimici testati sunt Perfection of Christ. His excelleency Christus in medio aetatis flore immolatus cujus conditionis rationem vid Iun. in Exod. 12. Paschall Lambe a type in the preparation Where six Observations Christ two wayes set apart to be a Mediator The time of his Ministery and passion ordered Quia Dominus decima die ejâ—sdem mensis hoc est ante quinque dies paschae in Civitatem in qua pateretur erat ingressurus Ansem in Math. 21. 3. Christ must die a violent death How from the begining of the the world Sâ—mel actu semper fructu 4. The time of Christs death noted Iewes division of the day into 4. parts 5. How Christ is to be conceived and received 6. A bone of Christ not broken And why Use In all worship look to Christ. V. Buxtorf Syn. Iudaic. c. 12 13 14. Paschall Lamb a type in effusio of bloud Actions The preciousnesse of Christs bloud Bloud of Christ sprinkled or applied 3. Faith resembled by hyssope how Hyssopus fides est Aug. in 4. Num. 33. Herba bumilis Râ—dicibus haerens in peâ—ra Purgans sanans Prae caeteris recipiendo et aspergendo liquori valde apta Use 1. Christs bloud to be highly prized How Precious things procured by it On earth In heaven Use. 2. Prophane not the bloud of Christ. How that may be done Tu per Thomaesanguinem quem prote impeudit c. Mat. 25. 40. Pascâ—â—ll Lamb a type in the eating 5. Conditions 1. Time 2. Place 3. Persons 4. Proper manner of the first Passeover Manner common to all Passeovers Ut accedat verbum ad elèmentum 5. Measure of eating it Fides est unaÌ„ Copulativa Paschall Lamb a type of Christ in the benefits Use. 1. Danger of the scul and how it is to be avoided Use. 2. Directions for receiving the holy Communion Mat. 22. 13. Similitude of purging out leaven and sin Entire purging of the soul. Eccles. 5. 1. Esay 19. 18. Sursuns corda Whole Christ must be received Note 1. Popish abuses taxed And how we may receive whole Christ. Cloud and fire types Ground 1. What cloud it was 4. constant miracles to Israel in the wilderness 2. How it differed from other clouds Nubes Ichovae 3. What was the use of it 4. How it vvas a type of Christ. Use 1. Comfort by Christ as our guide Use. 2. Confidence and security by Christ. Use. 3. Notes of them that receive comfort by this Pillar And how this comfort is to be esteemed Use. 4. Mercy and justice met in this type Mat. 17. 5 6 Use. 5. Follow Christ as a guide And how Red Sea a type of Christ. Miracles in the miraculous dividing of it Psa. 106. 9. How signified Christ. In three conclusions Segmenta Benefits sealed up by baptisme Use 1. Observe the power of God Use. 2. The way to heaven filled with difficulties And why Use. 3. Many comforts by this great work of God Use. 4. Duty of them that will enjoy these comforts Manna a type of Christ. Matters of resemblance Six qualities of Manna Dominus Jesus ipse conviva convivium 〈◊〉 ipse comedens qui comeditur Jeron Ep. ad Hedibiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Quantity of Manna figurative in 4. things 1. Three things in the Jewes gathering Hab. 2. 4. Non suscipit magis minus 2. Their use of it Why Manna putrified if reserved 2. Christ infinitely better than Manna Use in respect of God 1. Gods patience and love to be noted And how it should work in us 2. Gods watchfulnes and care over his Church to be noted Comfort thereby Instances 1. Gods bounty towards his Church to be noted Gods wisdome in ministring to his Church to be noted Manna why given daily Why not on the Sabbath day Measure thy desires in naturall things How to know Gods measure Use in respect of our selves Man of himself senselesse of the things of Jesus Crist. Reason 1. Application Our duties in respect of this Manna 1. Hunger and thirst for Christ. Motives 2. Take pains for him Motives 3. Observe times and places to meet with Christ. 4. Apply and feed on Christ. And how this may be 5. Be never weary of this Manna Motives 6. Prize and magnifie this Manna Water out of the Rock a type The fact it self The thing ours as well as theirs Reasons Propter miraculosum effectum propter futuri signum Aquin. Non per substantiam sed per significantiam The Rock a type in three respects 1. In nature five resemblances 2. In respect of the waters issuing forth Three things 3. In the manner of obtaining it 5. Resemblances 5. How the Rock followed the Jewes 1 Cor. 13. 7. Petra consequente eos 1. sequenâ—e vel satisfaciente coruâ— voluntari Aquin. Veritatem sequentem significante Aquin. 1. Uses in respect of God Christ ever present with his Church Our duty by vertue thereof An almighty power in Christ for his Church Our duty Gods mercy to his people admirable 2. Uses in respect of our selves See the fountain of grace opened Far better than that in the wildernesse 7. wayes Do as Israel at the Rock Thirst for Christ. Conditions Continue still this thirst Rules Have recourse to Christ. Motives Quench thy thirst and be satisfied Three Motives Rom. 14. 17 Meanes to get watâ—â— out of this Rock Hindrances Helpes The brazen Serpent a type of Christ. The disease of Israel at this time The occasion of it Which leadeth to Gods Justice And the equity of it And teacheth not to be weary of Manna The kind of it Why Serpents The devill so termed why Why fiery Serpents Why stinging Serpents Temptations called fiery darts why 3. The mortal effect of it Observations The remedy of that disease 1. God appoints the meanes of health to soul and body A brazen Serpent not golden five reasons Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae Dei Serpents form notes Christ how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 End and use of it what to us 2. Application of the remedy 3. The saving effect By Christ farre more excellent Observation 1. God helpes his people by weak unlikely and contrary meanes And why he doth so 〈◊〉 1. 〈◊〉 2. Promissioâ—… 3. Examples Useful to us in these times Grounds for faith in these troubles of the Churches 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Kingdom of Antichrist how fit for destruction Observation 1. The eye of faith must shut the eye of reason Without which four things cannot be obtained 1. The true knowledge of divine things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Faith as in six particulars Mat. 27. 46. 3. Obedience which God will accept 4. Heaven and the glory thereof Use. 1 Believe the word absolutely Use. 2. Pray for eye-salve and what it is Use. 3. Captivate thy own reason and wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moti◠〈◊〉 Ridiculous instance of Popish obedience to Superiours Mans reason the mother of heresies Instance in â—he Papists Proved in parts And in the whole 5. Natural reason an 〈◊〉 〈◊〉 the power of godlinesse Instances Observation 3. What is to be done to be cured spiritually 1 We must see our selves stung and wounded As with deadly poyson in 4. things 2. Come for counsel to spiritual Physitians 3. Confesse special sin 4. Goc wholly out of thy self and all creatures I. Lambert 5. Look onely unto Christ. Two wayes 1. Ratione Ligni 1. Ratione Regni gratiae gloriae How this looking cures us By faith Act. 16. 31. And how by faith 2. Marks of one cured by looking to Christ. Four qualities of the eye that looks to him 3. Motives to look up to our Serpent Rom. 4. 11. Gal. 6. 10. Use of comfort in five particulars