Hosea x. 13.

2 Kings xvii. 14. Isa. i. 3.

Numb. xiv. 22. Isa. xxx. 3, 4.

Exod. xiv. 21. 1 Cor. x. 2.

Exod. xiii. 21. 1sa. iv. 5.

Exod. xvii. 6. Numb. xx. 11. 1 Cor. x. 4.

Heb. iii. 16.

Exod. xvi. 3.

10 Like as the children of Ephraim who being harnessed, and carrying bows, turned themselves back in the day of battle.

11 They kept not the covenant of God and would not walk in his law;

12 But forgat what he had done and the wonderful works that he had shewed for them.

13 Marvellous things did he in the sight of our forefathers, in the land of Egypt even in the field of Zoan.

14 He divided the sea, and let them go through he made the waters to stand on an heap.

15 In the day-time also he led them with a cloud and all the night through with a light of fire.

16 He clave the hard rocks in the wilderness and gave them drink thereof, as it had been out of the great depth.

17 He brought waters out of the stony rock so that it gushed out like the rivers.

18 Yet for all this they sinned more against him and provoked the most Highest in the wilderness.

19 They tempted God in their hearts and required meat for their lust.

for memorializing Him of His mercies to the Church of all ages. As regards the Jews it has a parallel in the discourse of St. Stephen before the Council of the Sanhedrim, especially in setting forth the persistent disobedience to God by which their history had been marked, and the continual forgiveness with which He had requited their misdeeds. That the parable is spoken with reference to the Christian Church also we may clearly understand from the words with which St. Paul concludes a short enumeration of some of the sins of Israel :

"Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come 1." The Psalm, therefore, comes to the Church as the voice of Christ, saying, "Hearken unto Me, My people, and give ear unto Me, O My nation; for a law shall proceed from Me, and I will make My judgment to rest for a light of

1 It has been observed as illustrating the typical force of this Psalm, that though relating to past events the Hebrew verbs are in the future.

John vi. 32.

John vi. 51.

Numb. xi. 31.

Numb. xi. 33.

Numb. xii. 2.

2 Chron. xxx. 9.

22 When the Lord heard this, he was wroth so the fire was kindled in Jacob, and there came up heavy displeasure against Israel;

23 Because they believed not in and put not their trust in his

God help.

24 So he commanded the clouds. above and opened the doors of heaven. 25 He rained down manna also upon them for to eat and gave them food from heaven.

26 So man did eat Angels' food for he sent them meat enough.

27 He caused the east-wind to blow under heaven and through his power he brought in the south-west-wind.

28 He rained flesh upon them as thick as dust and feathered fowls like as the sand of the sea.

29 He let it fall among their tents : even round about their habitation.

30 So they did eat, and were well filled, for he gave them their own desire they were not disappointed of their lust.

31 But while the meat was yet in their mouths, the heavy wrath of God came upon them, and slew the wealthiest of them yea, and smote down the chosen men that were in Israel.

32 But for all this they sinned yet more and believed not his wondrous works.

33 Therefore their days did he consume in vanity and their years in trouble.

34 When he slew them, they sought him and turned them early, and enquired after God.

the people. My righteousness is near; My salvation is gone forth; and Mine arm shall judge the people; the isles shall wait upon Me, and on Mine arm shall they trust." "All these things spake Jesus unto the multitude in parables; and without a parable spake He not unto them."

As it will be impracticable to follow out this typical character of the Psalm in any lengthy detail, a few particulars may be

Et male locuti sunt de Deo: dixerunt, Nunquid poterit Deus parare mensam in deserto?

Qui percussit petram, et fluxerunt Quoniam aquæ et torrentes inundaverunt : Nunquid et panem poterit dare: aut parare mensam populo suo?

Ideo audivit Dominus et distulit: et et superposuit et ignis ignis accensus est in Jacob, et ira ascendit in Israël.

Exod. vii. 19, 20. kev. xvi. 4. 6.

Exod. viii. 24. 6. Rev. xvi. 13, 14.

Exod. x. 14. Rev. ix. 3.

Exod. ix. 24. Rev. xvi. 21.

40 For he considered that they were but flesh and that they were even a wind that passeth away, and cometh not again.

41 Many a time did they provoke him in the wilderness and grieved him in the desert.

42 They turned back and tempted and moved the Holy One in

God Israel'.

43 They thought not of his hand : and of the day when he delivered them from the hand of the enemy;

44 How he had wrought his miracles in Egypt and his wonders in the field of Zoan.

45 He turned their waters into blood so that they might not drink of the rivers.

46 He sent lice among them, and devoured them up and frogs to destroy them.

47 He gave their fruit unto the caterpillar and their labour unto the grasshopper.

48 He destroyed their vines with hail-stones and their mulberry-trees with the frost.

in the sea at the outset of their journey towards the land of promise, and of all those following verses which set forth God's mercy in providing drink and food for them during the whole period of their wanderings. St. Paul's words respecting these circumstances show that we should much undervalue the true teaching of Holy Scripture if we failed to see their typical meaning and his immediate reference to the "Cup of Blessing"

It has been pointed out by a modern critic that the latter part of verse 42 is literally they "crossed the Holy One of Israel," a striking prophecy of the manner in which the Jews filled up the measure of their guilt by tempting God manifest in the flesh amongst them, and by crossing' the Holy One of Israel." [Thrupp on the Psalms, ii. 26, note.]

and "the Bread which we break" clearly indicates that this typi cal meaning looks towards the sacramental life of the Christian Church. While, then, we recount the wonders of old time when God divided the sea to let His ancient people pass through, we recount, also, His continual mercy in causing His new Israel to pass through the waters of Baptism that they may be cleansed from the spiritual defilement of the Egypt out of which He has brought them.

A prophecy of Isaiah also connects this portion of the history of Israel very distinctly with the abiding of the Holy Ghost in the Church. Having spoken of the day when "the Branch of the Lord" shall be beautiful and glorious, and the remnant of Israel "shall be called holy even every one that is written among

The XV. Day. Evening Prayer.

Exod. ix. 8.

Exod. xii. 27-30.

Exod. xii. 37.

Exod. xiv. 27.

Deut. ix. 1.

Deut. xxxi. 3. Josh. xi. 23. xiv. 5.

Cf. p. 396 note.

Hosea vii. 16.

Judges ii. 11. 13.

2 Kings xvii 18.

1 Sam. i. 3. iii. 1.

52 And smote all the first-born in Egypt the most principal and mightiest in the dwellings of Ham.

53 But as for his own people, he led them forth like sheep and carried them in the wilderness like a flock.

54 He brought them out safely, that they should not fear and overwhelmed their enemies with the sea.

55 And brought them within the borders of his sanctuary even to his mountain which he purchased with his right hand.

56 He cast out the heathen also before them caused their land to be divided among them for an heritage, and made the tribes of Israel to dwell in their tents.

57 So they tempted and displeased the most high God and kept not his testimonies;

58 But turned their backs, and fell away like their forefathers starting aside like a broken bow.

59 For they grieved him with their hill-altars and provoked him to displeasure with their images.

60 When God heard this, he was wroth and took sore displeasure at Israel.

61 So that he forsook the tabernacle in Silo even the tent that he had pitched among men.

the living in Jerusalem," the prophet goes on to say that the Lord shall then have "washed away the filth of the daughter of Zion" and purged the blood of Jerusalem "by the spirit of judg ment, and the spirit of burning. And the Lord will create upon every dwelling-place upon mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm and from rain." [Isa. iv. 2-6.] Thus the cloudy pillar of the Psalm clearly typifies that cloud by which the house was filled where the Apostles were assembled, and which first signified to the Church the coming of the Holy Ghost to abide with it for ever.

Et tradidit grandini jumenta eorum: et possessionem eorum igni.

Misit in eos iram indignationis suæ: indignationem et iram, et tribulationem; immissiones per angelos malos.

Viam fecit semita iræ suæ, et non pepercit a morte animarum eorum et jumenta eorum in morte conclusit.

Et percussit omne primogenitum in terra Ægypti: primitias omnis laboris eorum in tabernaculis Cham.

Et abstulit sicut oves populum suum et perduxit eos tanquam gregem in deserto.

Et eduxit eos in spe, et non timuerunt: et inimicos eorum operuit mare.

Et induxit eos in montem sanctificationis suæ: montem, quem acquisivit dextera ejus.

Et ejecit a facie eorum gentes: et sorte divisit eis terram in funiculo distributionis.

Et habitare fecit in tabernaculis Et habitavil in eorum: tribus Israël.

Et tentaverunt et exacerbaverunt Deum excelsum: et testimonia ejus non custodierunt.

Et averterunt se, et non servaverunt observaverunt (pactum) pactum: quemadmodum patres eorum, conversi sunt in arcum pravum.

In iram concitaverunt eum in collibus suis: et in sculptilibus suis ad æmulationem eum provocaverunt. Audivit Deus et sprevit: et ad nihilum redegit valde Israël.

Et repulit tabernaculum Silo: tabernaculum suum ubi habitavit in hominibus.

perversum

æmulati sunt eum

nimis Israel

Led by the same inspired teaching we know that the rock which God "clave" in the wilderness is a type of Christ the 'Rock of ages;" and in the continual provision of water from that fountain we thus see a type of that ever-flowing Fountain which has been opened for us in the grace of our Lord, the "living water" of which men drink here as a foretaste of the water of life provided for them in the glorified City of God.

We have still higher authority, if it were possible, that of Christ's own words in the sixth chapter of St. John's Gospel, for taking the Manna of the wilderness as a significant type of the "Living Bread" of the Church. This has been already referred to in the Introduction to the Liturgy [p. 161], but a word may be added as to the signifieee of the twentieth and

The XV. Day. Evening Prayer. Judges ii. 14-23. 1 Sam. iv. 17.

1 Sam. iv. 10.

1 Sam. iv. 11. 19, 20.

1 Sam. v. 6-12.

1 Sam. vi 12. vii. 1.

Isa. xi. 13.

1 Chron. xvi. 1. vi. 31.

2 Chron. i. 4.

2 Chron. ii. 1.

1 Sam. xvi. 11.

2 Sam. v. 2.

John x. 11. Isa. xl. 11

The XVI. Day. Morning Prayer.

Matt. xxiv. 15.

2 Thess. ii. 4. Rev. xiii. 6.

67 He smote his enemies in the hinder parts and put them to a perpetual shame.

68 He refused the tabernacle of Joseph and chose not the tribe of Ephraim;

69 But chose the tribe of Judah even the hill of Sion which he loved.

70 And there he built his temple on high and laid the foundation of it like the ground which he hath made continually.

71 He chose David also his ser"vant and took him away from the sheep-folds.

72 As he was following the ewes great with young ones he took him that he might feed Jacob his people, and Israel his inheritance.

73 So he fed them with a faithful and true heart and ruled them prudently with all his power.

twenty-first verses.

The half belief here indicated is one which has been illustrated in all ages of the Church. It was that which laid the foundation of heresies in the early Church, and that which has hindered the full reception of sacramental doctrine in later times. Up to a certain point doctrines respecting Christ and the Sacraments are received with comparative facility: but there is a point when these become "a hard saying" and many turn back from following after our Lord into the fulness of mystery: "He smote the stony rock indeed, that the water gushed out, and the streams flowed withal:" He came as a Man beyond all men, He gave mankind the Sacrament of a New Birth in Holy Baptism, "But can He give bread also, or provide flesh for His people?" did He come simply and truly as God Incarnate? does

DE

PSALMUS LXXVIII.

EUS, venerunt gentes in hæredi- Thursd. Mattins. tatem tuam polluerunt tem

All Saints, 2nd Noct. Name of Jesus,

plum sanctum tuum; posuerunt Hieru- Many Martyrs, salem in pomorum custodiam.

3rd Noct. coinquinaverunt temp.

He give the Living Bread from Heaven, His own Flesh, the Life of the Baptized,—in the Sacrament of the Holy Communion?

It may be observed in conclusion (1) that a comparison of the plagues of Egypt which are here enumerated with certain passages in the Book of the Revelation will show that the Egypt of the Israelites represents typically the Antichrist of the Church: and (2) that as the Lord refused the tabernacle of Joseph and chose not the tribe of Ephraim, so He suffered some of the most flourishing Churches to have their candlestick removed out of its place in the early days of Christianity. The latter warning is for every age of the Church: 'Let us therefore fear, lest, a promise being left us of entering into His rest, any of you should seem to come short of it." [Heb. iv. 1.]