drunk by all. Afterwards the master of the family says, "Blessed art thou, O Lord, our God, king of the universe, who hast sanctified us with thy commandments, and commanded us to cleanse our hands!"

Then the master of the family desires the guests to partake of the chervil dipped in salt water, which he gives them with an appropriate blessing. He makes them touch also the dish containing the egg and shank-bone of the lamb, and to repeat with him a formula of words suited to the subject. He then takes the second cup of wine, and uses words, in conjunction with the rest, expressive of the great difference between this and any other night. After this, copious remarks follow on the institution of the Passover. Then follow queries and answers of the Rabbies on this subject. Then historical accounts of the Jews. Then the fifteen acts of the goodness of God to the Jewish nation, which they make out thus: He led the Jews out of Egypt. He punished the Egyptians. He executed judgment on their gods. He slew their first-born. He gave the Jews wealth. He divided the sea for them. He made them pass through it as on dry land. He drowned the Egyptians in the same. He gave food to the Jews for forty years in the wilderness. He fed them with manna. He gave them the sabbath. He brought them to Mount Sinai. He gave them the Law. He brought them to the land of Promise.

He built the Temple.

When these acts of the goodness of God, with additional remarks on the Passover out of Rabbi Ga

maliel, have been recited, all the guests touch the dish, which contains the three cakes of bread before mentioned, and say, "This sort of unleavened bread, which we eat, is because there was not sufficient time for the dough of our ancestors to rise, until the blessed Lord, the king of kings, did reveal himself to redeem them; as it is written, and they baked unleavened cakes of the dough, which they brought forth out of Egypt; for it was not leavened, because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victuals.'" After this they touch the horse-radish, and join in a narration on the subject of their bondage. Then they take their third cup of wine, and pronounce a formula of adoration and praise, accom-. panied with blessings and thanksgivings, in allusion to the historical part of the Passover. After this the master of the family washes his hands, and says, "Blessed art thou, O Lord, our God, king of the universe, who hast sanctified us with thy commandments, and commanded us to cleanse our hands!" He then breaks the uppermost cake of bread in the dish, and says,." Blessed art thou, O Lord, our God, king of the universe, who hast brought forth bread. from the earth!" Then he takes half of another cake of bread, and breaks it, and says, "Blessed art thou, O Lord, our God, king of the universe, who hast sanctified us with thy commandments, and commanded us to eat the unleavened bread!" Then he gives every one at the table of each of the two cakes of bread that are broken, and every one repeats audibly the two last blessings. He then takes the green

top from the horse-radish, and puts on the balls before mentioned, and pronounces a blessing. He then puts these into the hands of the guests, and they pronounce the same. After this he cuts the bottom cake, and puts a piece of it upon a piece of horse-radish, and pronounces a formula of words in allusion to an historical fact.

These ceremonies having been thus completed, the guests sup.

After supper a long grace is said. Then the fourth cup is filled. is filled. A long prayer follows on the subject of creation. This is again followed by a hymn, enumerating and specifying the twelve-wonders, which God did at midnight. Another hymn succeeds, specifying the fifteen great works, which God did at different times both on the night and on the day of the Passover. Then follows a prayer in praise of God, in which a desire is expressed that they may be again brought to Jerusalem. Then follows a blessing on the fourth cup, which is taken; after which another hymn is sung, in which the assistance of the Almighty is invoked for the rebuilding of the temple. This hymn is followed by thirteen canticles, enumerating thirteen remarkable things belonging to the Jews; soon after which the ceremony ends.

This is the manner, or nearly the manner, in which the Passover is now celebrated by the Jews. The bread is still continued to be blessed, and broken, and divided, and the cup to be blessed, and handed round among the guests; and this is done

whether they live in Asia, or in Europe, or in any other part of the known world.

SECTION II.

Second Supper is that enjoined by Jesus at Capernaum-It consists of bread from Heaven-or of the flesh and blood of Christ-But these are not of a material nature, like the Passover-bread, or corporeal part of Jesus-but wholly of a spiritual. Those who receive it are spiritually nourished by it-and may be said to sup with Christ This Supper supported the Patriarchs and must be taken by all Christians-Various ways in which this Supper may be enjoyed.

THE second Supper recorded in the Scriptures, in which bread and the body and blood of Christ are mentioned, is that which was enjoined by Jesus when he addressed the multitude at Capernaum. Of this supper the following account may be given: "Labour not," says he to the multitude, "for the meat, which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you.”

- A little further on in the same chapter, when the Jews required a sign from heaven (such as when Moses gave their ancestors manna in the wilderness) in order that they might believe on him, he

* John vi, 27.

addressed them thus: "Verily, verily, I say unto you, Moses gave you not that bread from heaven ; but my Father giveth you the true bread from heaven. For the bread of God is he that cometh down from heaven, and giveth light unto the world.

"Then said they unto him, Lord, ever-more give us this bread. And Jesus said unto them, I am the bread of life. He that cometh unto me shall never hunger, and he that believeth in me shall never thrist."

It appears that in the course of these and other words, that were spoken upon this occasion, the Jews took offence at Jesus Christ, because he said he was the bread that came down from heaven: for they knew he was the son of Joseph; and they knew both his father and mother. Jesus therefore directed to them the following observations:

"I am the bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread, which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread, which came down from heaven. If any man eat of this bread, he shall live for ever. And the bread that I will give is my flesh, which I will give for the life of the world. The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? Then Jesus said unto them, Ve-, rily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whosoever, eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day; for my flesh is meat indeed, and