The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge

1 COR. 10. 3, 4.

And they did all eat the same Spiritual meat; And did all drink the same Spiritual drink: (For they drank of that Spiritual Rock that followed them: and that Rock was Christ.)

THE first part of this Chapter is a Comparison of some Sacramental Types in the old Law with the two Sacraments of the new, and that in two respects; namely, 1. For the same nature or substance of the Mysteries in both, and 2. For the same condition of the Receivers, if either they abuse them or walk unworthy of them. The words which I have now chosen are in special an agreement of some of the foresaid Types of the Law with the Eucharist or Lord's Supper: First, in substance of the Mystery; And they (that is, the Fathers in the Wilderness) all ate the same Spiritual meat, and all drank the same Spiritual drink: Secondly, in the dangerous condition of unworthy Receivers either of this or the other Sacrament, in these words; But with many of them God was not well pleased: for they were overthrown in the Wilderness.

And first I will speak of the first of these, which you may see is also double; first, concerning our Spiritual meat, and secondly, concerning our Spiritual drink; in both which the Apostle affirms those of the old Fathers to have been the same with ours. For the understanding whereof, we will first speak of the Spiritual meat, (as the words lie) and then of the Spiritual drink; and in both, first what is required to be known for Explication, either of the words, or of what is contained in them; and after come to such Observations as will follow and be gathered therefrom.

For Explication therefore, three things are to be enquired of.

• 1. Of what Meat and of what Rock the Apostle speaketh.
• 2. Wherein both the one and the other were Spiritual or Sacramental.
• 3. In what sense those Sacraments are said to be the same with ours.

For the first, The Meat here spoken of most certainly was Manna; for it appears in [unspec I] the fifth verse, as also in the beginning, that he means of the time they were in the Wilderness, where the only Food was Manna, sent from Heaven. The word Manna either signifies a Portion, it was their dimensum or daily allowance given by God; or Food made ready, because God prepared it, without any labour or industry of theirs: and this is thought to be the truest reason of the name. For as for that of S. Ierom, who thinks it had the name Man from the question asked upon the first sight thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what is it, and so they called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Chaldee, being the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in He∣brew; this opinion, though the* 1.1 Seventy have translated so, yet is found unlikely by some learned in those Languages. 1. Because no reason can be given why the Is∣raelites should then speak Chaldee. 2. Because in Chaldee the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a question of persons, not of things; and signifies Quis Who, not Quid What; being the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew, which always asketh of persons, but never of things.

But to leave the name, and speak something of the nature: we must know that this Manna was not that which Dioscorides and Galen so call, namely, certain fragments

of Frankincense: nor was it that which the Arabians call Manna,* 1.2 though it somewhat resembleth it; For they call by this name a certain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or hony-dew falling on some mountains of Syria; and it seems they gave this name unto it by allusion unto the Sacred story. But this Manna wherewith God fed the Israelites was a miraculous thing, the Corn of Heaven and Bread of Angels, as* 1.3 David calls it; it fell only in the Wilderness of Sinai, it rained all times and days of the year saving the Sabbath; it was so hard that it might be ground in a Mill, beaten in a Mortar, or baked in an Oven; it melted in the Sun, and putrified with one night's keeping; lastly, it was Food, and not Physick: not one of all these properties agreeing to the Apothecarie's Manna or Manna of the Arabians.

Come we now to the Rock, whereof the Apostle saith our Fathers drank: which speech any man may see is not proper, and therefore some say it is a Metonymie, Rock, for the water which came out of the Rock: perhaps it will be more easie to say here is an Ellipsis of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or drink, to be supplied out of the words next before, and so to be construed thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For they drank the drink of that Spiritual Rock.* 1.4 Now for the Rock, there are two Rocks mentioned in Scripture out of which the Lord gave water unto the Israelites; one at Rephidim, two years after their coming out of Egypt, Exod. 17. another at Kadesh, almost thirty eight years after, Numb. 20. It is doubtful which of these our Apostle meaneth. We may safely say he meaneth them both, the story of both being so like, as the places of both had one name* 1.5 Meribah, of the murmuring and contending of the people. But if he meaneth only the one, I would say it is the former; the miracle whereof was presently upon the raining of Manna.

But here is one word yet needs to be explained; for our Apostle adds unto Rock 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Rock following, or, which followed them: which some would have spo∣ken of Christ, being the Rock which accompanied the Israelites, (for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies) or the Rock which was to come and follow in after-times: others more truly ex∣pound it literally of the Rock in the wilderness, thinking it reasonable that the Apostle who spake literally of Manna which was truly eaten, should also in the same sense speak of the water of that Rock which was as truly drunken. And therefore they say the Apostle adds the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 following,] to intimate that when the Rock was smitten, a stream gushed therefrom, which followed the Israelites many years as they jour∣neyed in the wilderness: and therefore our Translation with others for explication∣sake adds the word [them] which is not in the Greek; and so the Syriack likewise translates the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Spiritual Rock which went with them.

But against this some object two things. 1. That it is not like the Apostle would affirm any thing as History which is no where mentioned in the Old Testament, where it is like so miraculous a thing would not have been concealed. 2. That the thing it self is otherwise unlikely, even by reasons out of Moses story. For they say, If it be meant of the first Rock at Rephidim, how came they to want water at Kadesh, if a river from the first Rock had followed them? And if we say it is spoken of the second Rock at Kadesh, how comes it to pass that they offered to* 1.6 buy water at a price of the Edomites, if water followed them at the heels?

But unto the first it may be answered, That it may be elsewhere shewn in the New Testament, something to be alledged for Story which is not expressed in the Old Te∣stament, especially when there is ••ome ground whence some such thing may be drawn by good consequence; and then I think we ought to believe the Illation of the Holy Ghost. And that this thing we now speak of may be inferred from the Story of Moses, it will appear thus: For seeing it was about two years after their coming out of Egypt, when the first Rock was smitten to give them water,* 1.7 and that in all their change of Stations for almost thirty eight years after we never find the least mention of any want thereof, though they travelled further in a dry and unwatered Wilderness: It will follow from hence, That either they stored themselves with water for so many years, which is impossible; or else the water of the Rock ran after them; and it may be their journeys were so ordered by the lower grounds, that it might naturally do so, so long as the miraculous Fountain lasted.

As for the other Objection, How they came again to want water at Kadesh, it is ca∣sily answered: For God might, for a new trial of his people, make the first Miracle cease when it pleased him; and seeing at that Station they had taken a clean contrary way unto the former; it may be the position of the Earth hindered it, God so order∣ing their journeys of purpose. And as for their buying water of the Edomites present∣ly

upon the smiting of the second Rock at Kadesh; it may be said that this Rock was not like the former; and so our Apostle by the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] did imply he spake of the first only: or howsoever, those words of buying water of the Edomites are spoken in case they passed through the Edomites land, where it was not like the Miracle should have followed them, it being a watred Countrey.

Thus much I thought good to speak in defence of that Exposition which our Tran∣slation seems to approve by adding the word [them,] unto which (you see) we may without difficulty yield our assent: Otherwise it were easie yet to add, among such a variety, a fourth Exposition diverse from all the former, namely, That by leav∣ing out the word [them] the word [Following] should be expounded not of follow∣ing in regard of place, but of time and story, and that with relation unto Manna, be∣cause in order of time the smiting of the Rock followed presently upon the raining of Manna; and so the Apostle's sense, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the Spiritual Rock following, should be understood as following upon the raining of Manna, the mysterie of drink following the Miracle of heavenly bread, as the giving of the Cup is to follow the breaking of Bread in the Lord's Supper. But this you may esteem as you please.

NOW I come to the second thing I propounded, wherein this Manna and this Rock were Spiritual, that is, Sacramental; and this was in regard they were Signs signifying Christ, and Pledges assuring the faithful Receivers of their enjoying him with all his Benefits. For a Sacrament is not a naked or a single Sign, but a Sign as∣suring, that is, a Seal or a Pledge of the thing signified, a signifying Pledge, or an as∣suring, Sign. Now these Seals do always suppose, and are in some sort grounded up∣on, a resemblance which the Sign hath with the thing signified. For as Plato in Cratylus sayes, That the wisdom of the first imposers and inventers of the names of things was such in their choise, that they made the letters and syllables to agree with and to express the qua∣lities of the things called by them, expressing soft things with soft sounds, harsh with harsh, &c. and so forth: So God in the Sacraments, which are as visible words, hath chosen such Signs as carry in them the Character and very Image of the things they are Pledges of. For a warrant therefore that this Manna and this Rock were such Sacra∣ments and such Spiritual things as our Apostle speaketh of, let us consider a while how they carried in them the marks of Christ whom they signified.

1. Then, to begin with Manna. As Manna was a meat* 1.8 provided of God without the labour and industry of the Israelites: So is Christ given unto men, not out of any work or merits of theirs, but of the free gift and goodness of God. 2. As Manna came from Heaven besides the ordinary course of nature: So Christ's birth was won∣derful, and not as the birth of other men: For his Divine nature he fetcht from above, and his Humane body was not begotten of mortal seed, but by the influence of the Holy Ghost from Heaven. 3. Manna was distributed unto all alike; one had not more and another less, but all an equal share: Even so Christ communicates him∣self unto all alike without acception of persons;* 1.9 For in him is neither male nor fe∣male, bond nor free; the Beggar hath as great a part in Christ as he who sits upon the Throne. 4. Manna when it came first was an unknown thing, for the Israelites (saith the Text) knew not what it was; no,* 1.10 they knew not whence it came, nor that it was the food the Lord had sent them: So Christ when he came into the world was un∣known; For if they had known,* 1.11 (saith S. Paul) they would not have crucified the Lord of Glory. 5. Manna was Food, and a plentiful Food, there was enough for every body: So is Christ the Food and Bread of our Souls, and sufficient to feed many, yea even the whole World. 6. Manna was of a most sweet and pleasing taste: And so is Christ unto that Soul which can truly relish him;* 1.12 My yoke (saith he) is most sweet and easie, and my burthen light; And most true of him is that which the Psalmist writes, O taste and see, for the Lord is sweet. 7. Manna was of a white colour; even as our Saviour also was white and pure, as being free from all stain of sin: for (as it is 1 Pet. 2. 22.) He did no sin, neither was there any guile found in his mouth. 8. Also Manna, before it was eaten,* 1.13 was brayed in a Mortar or broken in a Mill: So was Christ our heavenly Manna bro∣ken upon the Cross,* 1.14 that he might become the Spiritual Food wherewith our Souls are fed unto everlasting life. 9. As Manna was given only in the Wilderness, and ceas∣ed as soon as they came into the land of Promise: So is Christ our Spiritual Food in the Eucharist, so long as we travel in the Wilderness of this world; but when we shall ar∣rive in the heavenly Canaan, we shall have no more need of Sacraments; for there we shall have Christ present with us, and shall no longer understand in part as now we do, but we shall see God as he is.

Thus much shall suffice to have spoken of Manna: and so we come unto the Rock, which our Apostle affirms to have been Christ, that is, a Sign of him. Neither is this the on∣ly place where he is so called, but it was a name given him in the days of old. In the 32. of Deut. he is four several times called by that name. ver. 15. Ieshurun forsook the God which made him, and lightly esteemed the Rock of his Salvation: and v. 18. Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee: and v. 30, 31. Again, in Dan. 2. 34, 35. he is expressed by a Stone cut out without hands, which became a great Mountain and filled the whole earth. Let us therefore see what resem∣blance of Christ is in a Rock; first generally, and then specially in This Rock whereof our Apostle treateth.

First then, As a Rock is the surest Foundation to build upon; so is Christ the immovable Foundation whereupon his Church is reared: whatsoever is built upon him, no storms, no flouds, no winds can shake or move. And that in this very respect Christ is called a Rock, it appears out of Esay 28. 16. quoted in part by S. Paul Rom. 9. 33. & S. Pet. 1 Ep. 2. 6. Behold, I lay in Sion a foundation, a stone, a tried stone, a pre∣cious corner-stone, a sure foundation; he that believeth on him, shall not be confounded nor ashamed. 2. A Rock is a strong Fortress against the assaults of an Enemy; and so is our Saviour an impregnable Bulwark unto his Elect against the hottest assaults of Sin, Satan and Death; all the Cannons of Hell can never hurt him who hath gotten this Rock to shield him. 3. A Rock is a place of stumbling unto those who look not well to their feet; and so was this Spiritual Rock of our salvation unto the proud high-look∣ing Iew, a stumbling-block, a Rock of offence, according unto the Prophecy in the 8. of Esay 14, 15. quoted also by our Apostle Rom. 9. and S. Peter 1 Ep. 2. A stone of stumbling, and for a Rock of offence unto both the houses of Israel: And many among them shall stumble and fall, &c.

But more especially, This Rock which our Apostle speaks of resembles Christ in three things.

1. As that Rock gave no water before it was smitten with the Rod of Moses; so was Christ smitten upon the Cross, that out of him might flow that soveraign stream, which he who drinketh of shall never thirst any more. 2. As the Rock was smitten with the Rod of Moses, so was Christ our Redeemer with the Rod of the Law,* 1.15 all the curses and penalties due by the same being laid upon him for our sakes. For he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray; and the Lord laid on him the iniquity of us all. 3. Lastly, As this Rock is said to have yielded water not only to those who were then present at the place where the Rock stood, but followed them in all their Stations in the Wilderness, unto the utmost ends thereof: So that water which gushed out from our smitten Saviour, neither serv∣ed nor stayed with those alone who were present at the time and place of his suffering, but it ran and spred into all places of the world where the sons of men had any abid∣ing, and followeth them all the days of their Pilgrimage in this Wilderness, even from the day of his Passion unto this very hour.* 1.16 Ho (saith the Evangelical Prophet Esay) every one that thirsteth, come ye unto the waters, (yea even) he that hath no mony; come ye—yea come buy Wine and Milk without money and without price. In what part of the earth soever thou art, in what time of the world soever thou livest, Christ our Rock is ever with thee, and his water streameth after thee; which whosoever drinketh,* 1.17 it shall be in him a Well of water springing up into everlasting life.

Add, who knoweth whether the cleaving of the Rocks when he yielded up the Ghost, were not for a Sign of the accomplishment of the mystery?

[unspec III] AND thus much for the second point. Now we come unto the third, In what sense those Sacraments are said to be the same with ours. For the understanding where∣of, we must chiefly consider two things in every Sacrament, the visible sign, and the invisible thing thereby signified and confirmed: which invisible thing is always double; first, the Root or Fountain; secondly, the gracious blessings and promises which spring and flow from it. The Root and Fountain is he through whom and by whom we re∣ceive all the blessings and benefits we enjoy from God our Father, and without whom he vouchsafes us nothing, And therefore as God confers no manner of blessing upon us but through Christ: so the manner and nature of a Sacrament is to assure and confirm unto us whatsoever it assures us only through him. For all Sacramental signs both old and new carry in them the Image and marks of Christ: hereby shewing, that by signifying him they seal and convey the Promises in and through him. For example sake: In the Passeover the favour and benefit which

God would therein seal and assure was, that he would spare and pass by the Israelites when he smote the Egyptians: and yet the Sign ordained expressed nothing either of passing by or sparing, but of him only in whom and through whom God passed and spared them,* 1.18 namely, that immaculate Lamb slain before the foundation of the world; whose bloud when God beholds upon the posts of their houses, he will spare and not destroy them. The like we shall find in all their Sacraments and Sacrifices; that is their manner, by signing the Root and Fountain, to assure and convey the Promises which come through it.

Out of this therefore which hath been spoken we may easily assoil the Question of the agreement of sameness of the Iews Sacraments with ours. For it is apparent that the Signs differed, and in most they were of a clean differing kind from ours; I mean divers kinds of things, the bloudy signs of slaughtered beasts: and where the Signs of both had more affinity, yet was there some apparent difference, as appears in the ex∣amples our Apostle bringeth here. For howsoever a cloud hath some affinity with water, yet is it not the same with water we use in Baptism; neither was Manna the same thing with bread, though in stead thereof; nor the water of the Rock the same with wine in the Eucharist. It is plain therefore out of our Apostle's own words, that he means not they were the same in Signs. It follows then, they should be the same in the Spiritual thing signified, which is as the Soul and spirit of a Sacrament. And this is plain, in that he saith not simply, they are the same Meat and same Drink, but, the same Spiritual Meat and the same Spiritual Drink: and it is past all doubt, when he saith the Rock was Christ, that is, a Sacrament of him, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be un∣derstood of all the rest, the Cloud, the Sea, the Manna; all were Sacraments of Christ as well as ours, and Seals of the same Spiritual promises whereof ours are; all aimed at the same twofold invisible gift, the same Fountain through whom, Christ Iesus, and the same Rivers of Spiritual graces, Reconciliation with God, Remission of sins, and Life eternal, through him alone.

And yet for all this agreement we must know there was some difference even here also: For howsoever the things (as ye have heard) were the same signified in both, yet was the manner and fashion of them different; they beheld not their Signs the same that ours do. For as for the Root of blessings, Christ, he was signified as future and yet to come; which in their ordinary Sacraments was stamped upon the very Sign; I mean, the Signs had some badge in them, whereby might be known that what they signified was future.

As for example; In Circumcision was signified the taking away of the superfluity of sin in and through him who was yet in the loins of his Ancestors, as the place cir∣cumcised sufficiently implies.* 1.19 And this is the reason why S. Paul saith, if ye are circum∣cised, Christ profits you nothing: Because, namely, he that received Circumcision did as much as affirm that Christ was not yet come, but still hoped for.

The like we may see in their Sacrifices, some whereof, as the Eucharistical, were justly answerable to our Eucharist, as I shall have occasion to shew hereafter. In the mean time I speak generally of them, and say, They carried a badge in them that Christ was not yet come and offered for sin. A ground whereof I have from the story of Abraham going about to sacrifice his son: For there Abraham being ready at God's Commandment to sacrifice the promised son, his dear and only son Isaac; the Angel of God stayed his hand, and shewed him a Ram in a bush to sacrifice in stead of his son; thereby implying, That while God deferred the offering of that Blessed one which should be a Son of Abraham, be would accept as instead thereof the offer∣ings of Bulls and Rams for the expiation of sin; and therefore he that offered this offering in stead, did therein acknowledge that the offering of the Blessed seed of A∣braham was yet deferred. A second mark of this may be also in the slaying of the Sa∣crifice offered: For in that they were as often as they offered, to slay their Sacrifice, it appeared that the Son of Abraham was not yet slain for sin.

And thus have we seen how Christ the ground of all Spiritual blessings was other∣wise signified under the Sacraments of the Law than now in those of the Gospel. Now we must also shew a differing manner and fashion in the Spiritual Promises themselvs, which were given through him. For these were not open as now they are, but in∣volved and wrapped up in Temporal benefits: For all the Promises under the Law in a manner were for the outside Temporal; their Redemption was their deliverance from the Egyptian thraldom, their forgiveness and remission was the escaping of Temporal plagues and bodily death, their favour with God was worldly Prosperity, their place of blessed rest was the earthly Canaan, and immortality, long life and fulness of days

in the land which the Lord had given them. This is so apparent, that there was a Sect amongst them about Christ's time which maintained there were no other Promi∣ses to be looked for; and some Christians* 1.20 even of note have almost affirmed that the Iews had no Spiritual Promises, but only Temporal. But we must know that under these Outward things were veiled the Spiritual and Eternal Promises* 1.21 Not that these Temporal were only Shadows of the Eternal, and were not literally to be understood; but that the enjoying of these outward things, unto the Iew was a pledge of the Spiritual as it were inwrapped in them: For it pleased God, occording to the ••eco∣nomy of that time, to convey his Spiritual benefits under and with the Temporal; as he also ordained the loss of the one to be as an evident mark of losing the other, unless God were extraordinarily merciful unto them. The knowledge of this made the Iew so highly to esteem of worldly prosperities, and of those who enjoyed them, as of God's special Favourites; and on the contrary, to be so cast down with earthly adversities, as if those who fell into them were quite deprived of the favour of God. This made them so loth to forgoe the Earthly Canaan, as though with it also they had forgone all interest in the Heavenly.

And was it not strange that the Roman Empire, which carried no other Nation captive, yet should cast the Iew out of his own country? unless God, according to his wonted rule with this people, would have it a woful evidence that he had quite cast them off from having any longer right or claim unto the Kingdom of Heaven. But since Christ was revealed, these Spiritual and Eternal Promises are no longer veil∣ed and covered in this sort, but are laid out to open view, and they are no longer so link'd with Temporal, but severed one from the other; For the veil upon Moses face is done array, and we all with an open face behold as in a glass the glory of the Lord, 2 Cor. 3. 14, 18.

Thus you see how the Sacraments of the Law, howsoever they sealed the same Promises with ours, yet not so immediately as ours do, but in the covers of outward blessings. Now I will answer some Objections concerning this discourse.

And first, Some will say that this is unlikely, in that the Iews seemed to apprehend no such thing as we speak of, specially in these extraordinary Sacraments which our Apostle treats of. I answer, That without doubt the Patriarchs and Prophets had a more clear sight of these things; as for the rest, they were in general taught this Principle, That in such things God did convey some unseen blessings unto them, especi∣ally if they were so extraordinary as this of Manna and the Rock; and howsoever they knew not expresly what these secret things should be, yet they believed they were far more glorious than what they saw. Those who require more than this, forget how Moses was veiled, and that the Mysteries of the Kingdom of God were exceedingly obscure in the times of the Law. And that the Iew could not but conceive more in them than the outside,* 1.22 it appears in that they had a great expectation of the Messiah, at whom all these aimed;* 1.23 as we know the speech of Nathanael,* 1.24 We have found the Messias, of whom Moses and the Prophets wrote. Besides, the Prophets often repre∣hension of those who thought God was pleased with the outward offering of Bulls and Rams, must needs make them apprehend there was a faith of some unseen thing required.

But S. Paul (will some say) calls them Gal. 4. 9. weak and beggarly Elements, whereby it should seem they were empty of all Spiritual meaning. I answer, such they were become indeed when Christ was once come, of which time S. Paul speaketh; when the grace signified in them was brought out in the light, when the inwrapped Pro∣mises were unfolded and revealed, they were then as empty shells, whose kernels were taken out, and like carkasses whose Soul is gone. So long as a shell contains a kernel unseen, so long it is full; when the kernel comes forth to outward view, then the shell is empty: even so is it with the Elements of the Law. Again, as long as the Soul is buried in the Body and covered with flesh, the Body lives; but when the Soul separates from flesh and subsists by it self, then the Body proves a stinking car∣kass: So is it with the Elements of the Law, whose Soul was these Spiritual things, now severed from such fleshly Elements, and offered unto us without such covers as heretofore they were.

Notes

• * 1.1

  Exod. 16. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  1 Cor. 10. 3, 4.
• * 1.3

  Psal. 78. 24, 25.
• * 1.4

  Two Rocks out of which Israel drank.
• * 1.5

  Exod. 17. 7. Numb. 20. 1••.
• * 1.6

  Num. 20. 19 Deut. 26.
• * 1.7

  Vide Psal. 78. 16. Psal. 105. 41.
• * 1.8

  Wisd. 16. 20. Thou didst send them from hea∣ven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread pre∣pared without their labour.
• * 1.9

  Gal. 3. 23.
• * 1.10

  Exod. 16. 1••.
• * 1.11

  1 Cor. 2. 8.
• * 1.12

  Matt. 11. 30. Iugum meum suave est. Guslate & vi∣de••e, quoniam sua•• is est Do∣miuns, Psal. 34. 8.
• * 1.13

  1 Cor. 13. 9.
• * 1.14

  1 Ioh. 3. ••.
• * 1.15

  Esa. 53. 5, 6.
• * 1.16

  Chap. 55. 1.
• * 1.17

  Iohn 4. 14.
• * 1.18

  Exod. 12. Rev. 13. 8.
• * 1.19

  Gal. 5. ••.
• * 1.20

  S. Austin de Civ. Dei, l. 18. c. 11. & idem in Ps. 73 mulu••••{que} alies in loci••. S. H••er••nym. l. 2. com. in Gal. 5. 6 Isidor. l. 2. de differentiis Spi∣rit. dist. 28.
• * 1.21

  This is fre∣quently observ∣ed by S. Austin, as in Ep. 120. ad Honoratum & l. 10. de Civ. Dei, c. 15. & l. 4. contra faullum Ma••ch. c. 11. & l. 1. de 〈◊〉〈◊〉. con∣tra Donat. c. 15.
• * 1.22

  Luke 2 25, 3••.
• * 1.23

  1. Pet. 1. 10. 11.
• * 1.24

  Iohn 1. 45.