the Eucharist, as well as the phrase of the institution. Buxtorf has laboured with most advantage in this argument in his two tracts, (one against Scaliger2, and the other against Cappellus a,) and has so exhausted the subject, especially as to what concerns the forms and phrases, that he seems to have left but small gleanings for those that come after him. Yet some additional improvements have been since thrown in by learned hands. The resembling circumstances common to the Jewish and Christian Passover may be divided into two kinds: some relating to the things themselves, some to the phrases and forms made use of here and there. It may not be improper to present the reader with a brief detail of those resembling circumstances.

I. Of the first sort are these: 1. The Passover was of Divine appointment, and so is the Eucharist. 2. The Passover was a sacrament, and so is the Eucharist. 3. The Passover was a memorial of a great deliverance from temporal bondage; the Eucharist is a memorial of a greater deliverance from spiritual bondage. 4. The Passover prefigured the death of Christ before it was accomplished, the Eucharist represents or figures out our Lord's death now past. 5. The Passover was a kind of federal rite between God and man, so also is the Eucharist. 6. As no one was to eat of the Passover before he had been circumcisede, so no one is to partake of the Eucharist before he has been baptized. 7. As the Jews were obliged to come clean to the Passover f, so are Christians obliged to come well prepared to the Communions. 8. As slight defilements (where there was no contempt) did not debar a man from the Passover, nor excuse his neglect of it h, so neither

z Buxtorf. Dissertat. vi. de Cœnæ Dominicæ primæ Ritibus et Forma.

a Vindicia Exercitat. de Coena Domini adv. Lud. Cappel. p. 338, &c.

b Pfaffius de Oblat. vet. Eucharist. p. 165, &c. Bucherus, Antiqu. Biblicæ, p. 360, &c.

c Exod. xii. 14. xiii. 9. Deut. xvi. 3.

d Vid. Vitringa, Observ. Sacr. tom. i. lib. 2. cap. 9. p. 415, &c.

e Exod. xii. 43-48.

s 1 Cor. xi. 27, 28, 29.

VOL. VII.

f Num. ix. 6.

h Num. ix. 10. 2 Chron. xxx. 18.

E

do smaller offences, where there is an honest heart, either forbid or excuse a man's absenting from this sacrament. 9. As a total contempt or neglect of the Passover was crime great enough to render the offender liable to be "cut off from Israeli," so a total contempt or neglect of the holy Communion is in effect to be cut off from Christianity. 10. As the Passover was to continue as long as the Jewish law should stand in force, so must the Eucharist abide as long as Christianity k. I have thrown these articles together in a short compass for the present, only to give the reader a brief general view of the analogy between those two Sacraments; and not that he should take the truth of every particular for granted, without farther proof, if any thing of moment should be hereafter built upon any of them.

II. The other sort of resembling circumstances concern the particular forms and phrases made use of in the institution: and it is in these chiefly that the great masters of Jewish antiquities, before referred to, have obliged the Christian world. I shall offer a short summary of these likewise.

1. In the paschal supper, the master of the house took bread and blessed it in a prayer of thanksgiving to God: and the rule was, never to begin the blessing till he had the bread in hand, that so the prayer of benediction directed to God, might at the same time be understood to have relation to the bread, and might draw down a blessing upon it. It is obvious to see how applicable all this is to our Lord's conduct in the first article of the institution.

2. The breaking of the bread, after benediction, was a customary practice in the Jewish feasts m: only in the paschal feast, it is said, that the bread was first broken and

i Exod. xii. 15. Num. ix. 13. Confer. Bucher. Antiqu. p. 402. k 1 Cor. xi. 26.

See Pfaffius de Oblat. vet. Eucharist. p. 171, &c. Bucherus, Antiq. Evangel. p. 368, &c. Buxtorf. de Coena Domini, p. 310.

the benediction followed". But whether our Lord varied then, in a slight circumstance, or the Jews have varied since, may remain a question.

3. The distributing the bread to the company, after the benediction and fraction, was customary among the Jews": and here likewise our Lord was pleased to adopt the like ceremony.

Several learned men have suggested P, that the words "this is my body" might be illustrated from some old Jewish forms made use of in the Passover feast; as, This is the bread of affliction, &c. and, This is the body of the passover: but Buxtorf (who best understood these matters) after considering once and again, constantly rejected the former, and demurred to the other instance 9, as not pertinent, or not early enough to answer the purpose: and Bucherus', who has carefully reexamined the same, passes the like doubtful judgment; or rather rejects both the instances as improper, not being found among the Jewish rituals, or being too late to come into account. So I pass them by. Justin Martyr, I cannot tell how, was persuaded, that Esdras, at a Passover, had said to the Jews, This passover (i. e. paschal lamb) is our Saviour and our refuges, and that the Jews after Christ's time had erased the passage out of the Septuagint. He was certainly mistaken in his report but the words are worth the observing, as discovering what the Christians in his time thought of the Passover, as a type of Christ, and how they understood paschal phrases, parallel to "this is my body," &c.

Lightfoot, Temple Service, chap. xiii. sect. 7. p. 964. and on Matt. xxvi. 26. p. 259. Pfaffius, p. 178.

• Buxtorf. 316. Bucherus, 374.

P See particularly Pfaffius de Oblat. p. 179. And Deylingius, (Miscellan. Sacr. p. 228, &c.) who refers to such authors as have espoused the first of the instances, after Baronius and Scaliger.

a Buxtorf. Dissert. vi. de Cœna, p. 301. Dissert. vii. Vindic. p. 347, 348. r Bucherus, Antiq. Evangel. p. 375, 278. Compare Deylingius, (Miscellan. Sacr. p. 228, &c.) who absolutely rejects one, and doubts of the other.

5 Καὶ εἶπεν Εσδρὰς τῷ λαῷ, τοῦτο τὸ πάσχα ὁ σωτὴρ ἡμῶν, καὶ ἡ καταφυγὴ ἡμῶν. Just. Mart. Dial. p. 292. edit. Thirlby. Conf. Wolfius, 1 Cor. v. 7.

4. The words, "this do in remembrance of me," making part of the institution, are reasonably judged to allude to the ancient paschal solemnities, in which were several memorials: and the service itself is more than once called a memorial in the Old Testament, as before noted.

5. In the ancient paschal feast, the master of the house was wont to take cup after cup (to the number of four,) into his hands, consecrating them one after another by a short thanksgiving; after which each consecrated cup was called a cup of blessing. It is judged by the learned in Jewish antiquities ", that the third or fourth cup (Buxtorf is positive for the fourth) was what our Lord was pleased to sanctify, by taking it into his hand, and giving thanks over it. It is doubted what the words after supper mean; whether in the close of the paschal supper, as some think*, or after they had eaten bread, as others construey: but the difference is not of moment, and so I pass on.

6. At the institution of the passover it was said, "The "blood shall be to you for a token upon the houses where ແ you are; and when I see the blood, I will pass over you, "and the plague shall not be upon you," &c. The blood was the token of the covenant in that behalf, between God and his people; as circumcision before had been a token a

'Aváμvnois ritus Hebræorum redolet: habebant namque Judæi, in celebratione agni paschalis, plures ejusmodi ávaμvnosis et recordationes, &c. Bucherus, p. 379.

" Pfaffius de Oblat. Euch. p. 173. Buxtorf. in Lexic. Talmud. p. 614, 616. Dissert. vi. p. 300. Lightfoot on Matt. xxvi. 27, p. 259. Bucherus, p. 380— 384. Zornius Opusc. Sacr. tom. ii. p. 14, &c. Hooper on Lent, part ii. cap. 3. p. 173.

* Lightfoot, p. 259, 260.

y To μerà durvñoa [1 Cor. xi. 25.] non vertendum est, post cœnam communem, qualis nunquam fuit, sed remote post cœnam paschalem: vel, quod vero similius est, proxime et immediate post esum panis consecrati; cui expositioni respondet recensio historica Luc. xxii. 20. ὡσαύτως καὶ τὸ ποτήριον μstà vò duxvñσai, postquam comederant, scil. panem consecratum, quam versionem sequuntur Arabs et Persa. Sic Græcis divov quidem idíws cœnam, sed `naxvdãs et naraxgnsıxãs sæpe cibum et quodvis epulum connotat; qua notione Hesiodus dixit divov osiv, comedere, cibum sumere, &c. Bucher. p. 362.

also of a like covenant, and called covenant b as well as token. In the institution of the Communion, our Lord says, "This cup is the new covenant in my blood which "is shed for you, for many, for the remission of sins." The cup is here by a figure put for wine; and covenant, according to ancient Scripture phrase, is put for token of a covenant; and wine, representative of Christ's blood, answers to the blood of the Passover, typical of the same blood of Christ: and the remission of sins here, answers to the passing over there, and preserving from plague. These short hints may suffice at present, just to intimate the analogy between the Jewish Passover and the Christian Eucharist in the several particulars of moment here mentioned.

7. At the paschal feast there was an annunciation, or declaration of the great things which God had done for that people in like manner, one design of the Eucharist is to make a declaration of the mercies of God in Christ, to "show the Lord's death till he come."

8. Lastly, at the close of the paschal supper, they were wont to sing an hymne of praise: and the like was ob served in the close of the institution of the Christian Eucharist; as is recorded in the Gospels.

The many resembling circumstances, real and verbal, which I have here briefly enumerated, do abundantly show that this holy Eucharist was in a great measure copied

b Gen. xvii. 10. This is my covenant, &c. and v. 13. my covenant shall be in your flesh, &c.

c Deus speciali mandato sacrificia et primitias offerendas ordinavit, maxime effusionem sanguinis, ut ab initio homines haberent unde effusionis per Christum tacite recordari possent. Dan. ix. 24. Heb. ix. et x. Rom. iii. Præter cæteras oblationes Deo factas, commemorabilia sunt sacrificia in festo expiationum.Tum quoque sacrificium agni paschalis, et quotidiani, seu jugis sacrificii, attendi debet. Hos igitur ad ritus et oblationes alludit Christus cum ait, Τοῦτο γάρ ἐσι τὸ αἷμα με τὸ τῆς καινῆς διαθήκης, τὸ περὶ πολλῶν ἐκχυνό μενον εἰς ἄφεσιν ἁμαρτιῶν. Observant præterea viri docti vinum rufum, quale in illis regionibus crescebat, ac in primis in cœna paschali bibebatur, egregiam nobis sanguinis memoriam relinquere. Bucher. Antiq. Evan. p. 389.

d See Lightfoot, vol. ii. p. 778. Pfaffius, P. 181.

* See Lightfoot, vol. ii. p. 258, 260. Pfaffius, p. 181.