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A. M. 2513.
B. C: 1491.

A. M. 2513.
B. C. 1491.

Directions for eating

CHAP. XII.

the paschal lamb. assembly of the congregation roast with fire, and & unleavened An Exod. Isr. 1. of Israel shall kill it in the bread; and with bitter herbs · An. Exod. Isr. 1. Abibor Nisan.

Abib or Nisan. evening

they shall eat it. 7 And they shall take of the blood, and 9 Eat not of it raw, nor sodden at all with -strike it on the two side posts, and on the water, but h roast with fire ; his head with his upper door post of the houses,' wherein they legs, and with the purtenance thereof. shall eat it.

10 And ye shall let nothing of it remain 8 And they shall eat the flesh in that night, until the morning; and that which remaineth

* Heb. between the two evenings ;-chap. xvị. 12: Ch. xxxiv.

25 ; Deut. xvi. 3 ; Num. ix. 11; I Cor. iv.-8.

h. Deuteronomy. xvi. 7.-i Chapter xxiii. 18;.

xxxiv. 25.

noon.

in which Christ was crucified began at the third hour, blood of the covenant wherewith they were sanctified that is, at nine o'clock in the morning, the ordinary fan unholij thing; Heb. x. 29. time for the daily morning sacrifice, and ended at the Verse 8. They shall eat the flesh-roast with fire] ninth hour, that is, three o'clock in the afternoon, the As it was the ordinary custom of the Jews tò boil time of the evening sacrifice, Mark xv, 25, 33, 34, their flesh, some think that the command given here 37. Wherefore their ninth hour was their hour of was in opposition to the custom of the Egyptians, who prayer, when they used to go into the temple at the ate raw flesh in honour of Osiris. · The Æthiopians daily evemný sacrifice, Acts iii. 1;, and this was the. are to this day remarkable for eating raw flesh, as is ordinary time for the passover. It is worthy of remark the case with most savage nations. that God sets no particular hour for the killing of the Unleavened bread} niso matstsoth,from 7737 matsah, passover: any time between the two evenings, i. e., to squeeze or compress, because the bread prepared between twelve o'clock in the day and the termination without leaven or yeast was generally compressed, sad of twilight, was lawful. The daily sacrifice (see Exod. or heavy, as we term it. The word here properly xxix. 38, 39) was killed at half past the eighth hour, signifies unleavened cakes ; the word for leaven in Hethat is, half an hour BEFORE' three in the afternoon ; brew is pon. chamets, which simply signifies to ferand it was offered up at half past the ninth hour, that ment. It is supposed that leaven was forbidden on is, half an hour AFTER three. In the evening of the this and other occasions, that the bread being less passoter it was killed at half. past the seventh hour, agreeable to the taste, it might be emblematical of and offered at half past the eighth, that is, half an hour their bondage and bitter servitude, as this seems to BEFORE three : and if the evening of the passover fell | have been one design of the bitter herbs which were on the evening of the Sabbath, it was killed at half commanded to be used on this occasion, but this cerpast the sixth hour, and offered at half past the tainly was not the sole design of the prohibition : leaven SEVENTH, that is, half an hour BEFORE two in the after- itself is a species of corruption, being produced by

The reason of this was, they were first obliged fermentation, which in such cases tends to putrefacto kill the daily sacrifice, and then to kill and roast the tion. In this very light-St. Paul considers the subjectpaschal lamb, and also to rest the evening before the in this place; hence, alluding to the passover as a type passover. Agreeably to this Maimonides says the of Christ, he says : Purge out therefore the old leaven killing of the passover is after mid-day, and if they 1 - for Christ our passover is sacrificed for us: therekill it before it is not lawfil; and they do not kill it fore let us keep the feast, not with old leaven, neither till after the daily evening sacrifice, and burning of in- zoith the leaven of malice and wickedness, but with the cense : and after they have trimmed the lamps they unleavened bread of sincerity and truth; 1 Cor. v. 6-8. begin to kill the paschal lambs until the end of the : Bilter herbs] What kind of herbs or salad is in. day. By this time of the day God fores. owed the tended by the word 973 merorim, which literally sigsufferings of Christ in the evening of times or in the nifies bitters, is not well-known. The Jews think last days, Heb. i. 2; 1 Pet. i. 19, 20 : and about the cichory, wild lettuce, horehound, and the like are insame time of the day, when the paschal lamb ordina- tended. Whatever may be implied 'under the term, rily died, He died also, viz., at the ninth hour; Matt. whether þitter herbs or bitter ingredients in general, it xxvii. 46-50." See Ainsworth.

was designed to put them in mind of their bitter and • Verse 7. Take of the blood, and strike it on the two severe bondage in the land of Egypt, from which God side posts] This was to be done by dipping a bunch was now about to deliver them.. of hyssop into the blood, and thus sprinkling it upon Verse 9. With the purtenance thereof.] All the the posts, &c. ; -see ver, 22. That this sprinkling of intestines, for these were abused by the heathens to the blood of the paschal lamb was an emblem of the purposes of divination; and when roasted in the mansacrifice and atonement made by the death of Jesus ner here directed they could not be thus used. The Christ, is most clearly intimated in the sacred writings, command also implies that the lamb was to be roasted 1 Pet. i. 2; Heb. ix. 13, 14 ; viii, 10. It is remark- whole ; neither the head or legs were to be separated, able that no blood was to be sprinkled on the threshold, nor the intestines removed. I suppose that these last to teach, as Mr. Ainsworth properly observes, a re- simply included the heart, lungs, liver, kidneys, &c., verent regard for the blood of Christ, that men should and not the intestinal canal. not tread under foot the Son of GOD, nor count the · Verse 10. Ye shall let nothing of it remain until the

Manner of eating the lamb.

EXODUS.

Why called the passovet A. M. 2513. of it until the morning ye shall 12 For I. I will pass through 4. M. 2513.

B. C. 1491.
An. Exod. Isr: 1. burn with fire.--

the land of Egypt this night, and An. Exod. Isr. 1. Abib or Nisan.

11 And thus shall ye eat it; will smite all the first-born in the Abib or Nisan. with your loins girded, your shoes on your feet, land of Egypt, both man and 'beast; and and your staff in your hand; and ye shall against all the gods of Egypt I will execute eat it in haste : kit is the Lord's passover. judgment : ° I am the LORD.

* Deut. xvi. 5. Chap. xi. 4, 5; Amos v. 17. — Numbers Or, princes , chap. xxi. 6; xxil 28; Psa. lxxxii. 1, 6; John xxxin. 4.

x. 31, 35.

Lo Chap. vi. 2.

morning). Merely to prevent putrefaction ; for it was It is the Lord's passover.] That is, Jehovah is not meet that a thing offered to God should be sub- now about to pass over the land, and the houses only jected to corruption, which in such hot countries it where the blood is sprinkled shall be safe from the must speedily undergo. Thus the body of our blessed stroke of death. The Hebrew word nido pesach, which LO saw no corruption, Psalm xvi. 10; Acts ii. 27, we very properly translate: Passover, and which should because, like the paschal lamb, it was a sacrifice offer, always be pronounced as two words, has its name from ed to God.

the angel of God passing by or over the houses of the It appears that from the Jewish passover the hea- Israelites, on the posts and lintels of which the blood thens borrowed their sacrifice termed PROPTER VIAm. of the lamb' was sprinkled, while he stopped at the It was their custom previously to their undertaking a houses of the Egyptians to slay their first-born. : journey, to offer a sacrifice to their gods, and to eat

eat Verse:12. Against all the gods of Egypt, &c.) As the whole if possible, bút if any part was left they different animals were sacred among the Egyptians, burned it with fire ; and this was called propter viam, the slaying of the first-born of all the beasts might be because it was made to procure a prosperous journey. called executing judgment upon the gods of Egypt. It was in reference to this that Cato is said to have As this however does not appear very clear and satisrallied a person called Q. Albidius, who, having eaten factory, some have imagined that the word ha elohey up all his goods, set fire to his house, his only remain-should be translated princes, which is the rendering in ing property. “ He has offered his sacrifice propter our margin; for as these princes, who were rulers of

viam,” says Cato, “ because he has burned what he the kingdom under Pharaoh, were equally hostile to could not eat.” This account is given by Macrobius, (the Hebrews with Pharaoh himself, therefore these Saturn., lib. i., 2, edit. Bipont., vol. i., p. 333 ; and is judgments fell equally heavy on them also. But we a remarkable instance-how closely some of the religious may ask, Did not these judgments fall equally on all observances of the people of God have been copied by no particular part either in the evil counsel against the

the families of Egypt, though multitudes of them had the heathen nations.

Verse 11. And thus shall ye cat it ; with your loińs Israelites or in their oppression? Why then distingirded] As in the eastern coun ies they wear long guish those in calamities in which all equally shared ? loose garments, whenever they travel they tuck up the None of these interpretations therefore appear satisfore parts of their garments in the girdle which they factory." Houbigant, by a very simple and datural -wear round their loin's.

emendation, has, he thinks, restored the whole passage Your shoes on your feet). This seems particularly to sense and reason. He supposes that ass elohey, mentioned beoause not customary.. “ The easterns Gods, is a mistake for 1578.ahley, tents or habitathrow off their shoes when they eat, because it would tions, the i7 he and the 5 lamed being merely interbę troublesome," says Sir J. Chardin, “to keep their changed. This certainly gives a very consistent sense, shoes upon their feet, they sitting cross-legged on the and points out the universality of the desolation to floor, and having no hinder quarters to their shoes, which the whole context continually refers. He therewhich are made like slippers ; and as they do not use fore contends that the text should be read thus: And tables and chairs as we do in Europe, but have their on all the tents (or HABITATIONS) of Egypt I will exefloors covered with carpets, they throw off their shoes cute judgment; by which words the Lord signified when they enter their apartments, lest they should soil that noť one dwelling in the whole land of Egypt should those beautiful pieces of furniture.” On the contrary be exempted from the judgment here threatened. It the Israelites were to have their shoes on, because now is but justice to say that however probable this critiabout to commence their journey. It was customary cism may appear, it is not supported by any of the among the Romans to lay aside their shoes when they ancient versions, nor by any of the MSS. collated by went to a banquet. The servants took them off them Kennicott and De Rossi. The parallel' place also, when they entered the house, and returned them when Num. xxxiii. 4, is rather against Houbigant's interthey departed to their own habitations."

pretation : For the Egyptians buried all their firstYour staff in your hand] The same writer ob- born, which the Lord had smitten among them: upon serves that the eastern people universally make use of their god's also [07'775xi ubeloheyhem) the Lord exea staff when they travel on foot.

cuted judgments. > But Houbigant amends the word Ye shall eat it in haste] Because they were sud- in this place in the same way as he does that in denly to take their departure: the destroying angel Exodus. There appears also to be an allusion to this was at hand, their enemies were coming against them, former judgment in Isa. xix. 1: Behold, the Lord and they had not a moment to lose.

shall come into Egypt, and the idols (05:58 eliley]. of

A. M. 2513.

A. M. 2513.
B. C. 1491.

Abib or Nisan.

Abib or Nisan.

a

The passover to be

CHAP. XII.

a.continual ordinance, 13 And the blood shall be to leaven out of your houses : for B. . An Exod. Isr. i. you for a token upon the houses whosoever eateth leavened bread An. Exod. Isr. 1.

where. ye are: and when I see from the first day until the seventh .the blood, I will pass over you, and the plague day, 4 that soul shall be cut off from Israel. shall not be upon you P to destroy you, when 16 And in the first day there shall be * I smite the land of Egypt.

holy convocation, and in the seventh day there 14 And this day shall be unto you 9 for a shall be a holy convocation to you; no manmemorial; and ye shall keep it a * feast to the ner of work shall be done in them, -save that LORD throughout your generations ; ye shall which every man must - eat,, that only may keep it a feast by an ordinance for ever. be done of

you. 15 Seven days shall ye eat unleavened. 17 And ye shall observe the feast of unleabread ; even the first day ye shall put away vened bread;. for * in this self-same day have

w

PHeb. for a destrictio. --_ Chap. xlii. 9: - Lev. xxiii. 4; 17; Deut. xvi. 3, 8; 1 Cor. v. 7.Gen. xvii. 14; Num. ix. 5; 2 Kings xxin. 21. - Ver. 24, 43 ; chap. xiii. 10.- – Chap. | 13.- - Lev. xxiii. 7, 8; Num. xxviii. 18, 25.- w Heb. soul. xiii. 6,7; xxiii. 15 ; xxxiv. 18, 25; Lev. xxiii. 5, 6; Num. Xxvii

.. Chap. xiii. 3.

4

Egypt shall be moved at his presence. And in Jer. Jerusalem. The truth is, the trae Lamb of God that xliii. 13 : The houses of the gods (oh na bottey taketh away the sin of the world has been offered, and elohey) of the Egyptians shall he burn with fire. The they have no power to restore the ancient type. See rabbins say that “when Israel came out of Egypt, the on ver. 27. *. holy blessed God threw down all the images of their Verse 15, Seven days shall ye.eat unleavened bread) abominations, and they were broken to pieces.".'. When This has been considered -as a distinct ordinance, and a nation was conquered, it was always supposed that not essentially connected with the . passover. · The their gods had either abandoned them or were over- passover was to be observed on the fourteenth day of come.. Thus Egypt was ruined, and their gods con- the first month ; the feast of unleavened bread began founded and destroyed by Jehovah. See the note on on the fifteenth and lasted seven days, the first and last chap. xị. 7.

of which were holy convocations. Verse 13. The blood shall be to you for a token] That soul, shall be cut off] There are thirty-six It shall be the sign to the destroying angel, that the places in which this excision or cutting off is threathouse on which he sees this blood sprinkled is under ened against the Jews for neglect of some partieular the protection of God, and that no, person in it is to duty; and what is implied in the thing itself is not be injured. See on ver. 11.

well known:: Some think it means a violent death, : Verse 14. A memorial] To keep up à remem- some a premature death, and some an eternal death. brance of the severity and goodness, or justice and It is very likely that it means no more than a separamercy, of God, ..Ye shall keep it a feast-it shall be tion from the rights and privileges of an Israelite ; so annually observed, and shall be celebrated with solemn that after this excision the person was considered as religious joy, throughout your generalions--as long as a mere stranger, who had neither lot nor part in Israel, ye contime: to be a distinct people ; an ordinance - nor any right to the blessings of the covenant. This a Divine appointment, an institution of God himself, is probably what St. Paul means, Rom. ix. 3. But neither to be altered nor set-aside by any hurdan we naturally suppose this punishment was not inflicted authority.

but on those who had showed a marked and obstinate For ever.) osuy npri chukkath olam, an everlasting contempt for the Divine authority. This punishment or endless statute, because representative of the Lamb appears to have been nearly the same with ercommuof God who taketh away the sin of the world; whose nication among the Christians; and from this general mediation, in consequence of his sacrifice, shall endure notion of the cutting off, the Christian excommuniea-. while time itself lasts ; and to whose merits and effi- tion seems to have been borrowed. cacy the- salvation of the soul shall be ascribable. : Verse 16. In the first day and in the seventh day throughout eternity. This, therefore, is a statute and there shall be a holy convocation] This is the first erdinance that can have no end, either in this world place where we meet with the account of an assembly or in the world to come. It is remarkable that though collected for the mere purpose of religious worship. the Jews have ceased from the whole of their saori- Such assemblies are called holy convocations, which is ficial system, so that sacrifices are no longer offered a very appropriate appellation for a religious assembly; by them in any part of the world, yet they all, in all they were called together by the express command of their generations and in all countries, keep up the re- God, and were to be employed in a work of holiness. membrance of the passover, and observe the feast of po mikra, convocation, is a word of similar import unleavened bread. But no lamb is sacrificed. · Their with the Greek Ekranola, which we commonly transsacrifices have all totally ceased, ever since the de- late Church, and which properly signifies an assembly struction of Jerusalem by the Romans. Even the flesh convened by public call. that is used on this occasion is partly rogsted and partly Verse 17. Self-same day) dxyz'beetsem, in the body boiled, that it may not even resemble the primitive of this day, or in the strength of this day; probably sacrifice; for they deem it unlawful to sacrifice out of-l they began their march aboat day-break, called here

A. M, 2513.
B. C. 1491.

A. M. 2513.
B. C. 1491.

Abib or Nisan.

Feast of unleavened bread.

EXODUS: Door posts sprinkled with blood. I brought your armies out of the sand dip it in the blood that is in An. Exod. Isr. 1. land of Egypt: therefore shall ye the basin, and e strike the lintel An. Exod. Isr, 1.

observe this day in your gene- and the two side posts with the Abib-of Nisan. rations by an'ordinance for ever.

blood that is in the basin; and none of

you 18 » In the first month, on the fourteenth shall go out at the door of his house until day of the month at even, ye shall eat unlea- the morning: vened bread, until the one and twentieth day 23 'For the LORD will pass through to of the month at even.

smite the Egyptians; and when he seeth the 19 - Şeven days shall there be no leaven blood upon the linteh, and on the two side found in your houses : for whosoever eateth posts, ihe LORD will pass over the door, and that which is leavened, a even that soul shall will not suffer h the destroyer to come in be cut off from the congregation of Israel, unto your houses to smite you. whether he be a stranger, or born in the land. 24 And ye shall observe this thing for an ...20 Ye shall eat nothing leavened ; in all ordinance to thee and to thy sons for ever. your habitations shall ye eat unleavened 25 And it shall come to pass,

when

ye

be bread.

: come to the land which the LORD will give 21 Then: Moses called for all the elders of you, i according as he hath promised, that ye Israel, and said unto them, • Draw out and shall keep this service. take you a o lamb according to your families, 26 ☆ And it shall come to pass, when your and kill the passover.

children shall say unto you, What mean ye 22. d And ye shall take a bunch of hyssop, by this service ?

Lev: xxiii. 5; Num. xxvii. 16.- -z Exod. xxiii. 15 ; xxxiv. Or, kid. d. Heb. xi. 28. Verse 7.- Verse 12, 13. 18; Deut. xvi. 3; 1 Cor. 'v. 7, 8. - Num. ix. 13. + Ver. 3; Ezek. ix. 6; Rev. vii. 3 ; ix. 4. Lh2 Sam. xxiv, 16; 1 Cor · Num. ix. 4; Josh. v. 10; 2 Kings xxiii. 21 ; Ezra vi. 20 Matt. x. 10; Heb. xi. 28. Chap. 111, 8, 17. Chap. xiii. 8, 14 ; xxvi. 18, 19; Mark xiv. 12–16; Luke xxii. 7, &c,

Deut. xxxii.7; Josh. ix. 6; Psa.lxxviii. 6.

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the body or strength of the day, and in Deut. xvi. 1, qualities, whence it was used -in sprinkling the blood by night--some time before the sun rose.

of the paschal lamb, in cleansing the leprosy, Lev. xiv Verse 19. No leaven found in your houses) To 4, 6, 51, 52; in composing the water of purification, meet the letter of this precept in the fallest manner Num. xix. 6, and sprinkling it, yer: 18. It was a possible, the Jews, on the eve of this festival, institute type of the purifying virtue of the bitter sufferings of the most. rigorous- search through every part of their Christ. And it is plain, from Psa. li. 7, that the houses, not only removing all leavened bread, but psalmist understood its. meaning. Among botanists sweeping every part clean; that no crumb of bread hyssop is described as “à genus of the gymnospermia shall be left that had any leaven in it. And so strict (naked-seeded) order, belonging to the didynamia class were they in the observance of the letter of this law, of plants. It has under-shrubby, low; bushy stalks, that if even a mouse was seen to run across the floor growing a foot and a half high, small, spear-shaped, with a crumb of bread in its mouth, they considered elose-sitting, opposite leaves, with several smaller ones the whole house as polluted, and began their purifi- rising from the same joint; and all the stalks and eation afresh. We have already seen that leaven was branches terminated by erect whorled spikes of flowers an emblem of sin, because it proceeded from corrup- of different colours, in the varieties of the plant. The tion; and the putting away of this implied the turning leaves have an aromatic smell, and a warm pungent to God with simplicity and uprightness of heart. See taste.. The leaves of Niis plant are particularly reop ver. 8,‘and the note on ver. 27.

commended in humoral asthmas, and other disorders Verse 21. Kill the passover.] That is, the lamb, of the breast and lungs, and greatly promote expectowhich was called the paschal or passaver lamb. "The ration." Its medicinal qualities were probably the animal that was to be sacrificed on this occasion got reason why this plant was so particularly recommended the name of the institution itself : thus the word cove- in the Scriptures. nant is often put for the sacrifice offered in making the Verse 26. What mean ye by this service ?] The covenant; so the rock was Christ, 1 Cor. x. 4; bread establishment of this service annuaHy was a very wise and wine the body and blood of Christ, Mark xiv. ?2, provision to keep up in remembrance this wonderful 24. St. Paul copies the expression, '1 Cor. V. 7: / deliverance. From the remotest antiquity the instituChrist our passover (that is, our paschal lamb) is sa- tion of feasts, games, &c., has been used to keep up crificed for us.

the memory of past grand events,. Hence God instiVerse 22. A bunch of hyssop] The original word tuted the Sabbath, to keep up the remembrance of the 2178 ezob has been variously translated musk, rosemary, creation; and the passover, to keep up the remembrance polypody of the wall, mint, origanum, marjoram, and of the deliverance from Egypt. All the other feasts HYSSOP : the latter seems to be the most proper. Park: were institated on similar reasons. The Jews never hurst says it is named from its detersive and cleansing. I took their sons to the tabernacle or temple till they

passover.

A. M. 2513.
B. C. 1491.

B. C. 1491.

Their posterity to be taught

CHAP. XII.

the nature of the A. M. 2513. 27 That ye shall say, 'It is And the people mbowed the head An Exod. Ist. 1. the sacrifice of the Lord's pass- and worshipped. :

An. Exod. Isr. 1 over, who passed over the houses 28 And the children of Israel of the children of Israel in Egypt, when he went away, and n did as the LORD had comsmote the Egyptians, and delivered our houses. manded Moses and Aaron, so did they."

Abib or Nisan.

Abib or Nisan.

I Ver. 11.

Chap. iv. 31.

Heb. xi. 28.

were twelve years of age, nor suffered them to eat of densed into one point of view, in the address to the the flesh of any victim till they had themselves offered communicant : .“ Take and eat this in remembrance a sacrifice at the temple, which they were not permit- that Christ died for thee; and reed upon him, in thy ted to do before the twelfth year of their age. It was heart, by faith with TAANKSGIVING.” Thus God conat this age that Joseph and Mary took our blessed Lord tinues the memorial of that grand transaction which to the temple, probably for the first time, to offer his he has said should be an ordinance for ever; evidently saerifice. See Calmet.

meaning thereby, that the paschal lamb should be the Verse 27. It is the sacrifice of the Lord's passover] significator till the passion and death of Christ; and We have already intimated that the paschal lamb was that afterwards bread and wine taken sacramentally, in an illustrious type of Christ; and we shall find that commemoration of his crucifixion, should be the conevery thing in this account is typical or representative. tinual representatives of that sacrifice till the end of The bondage and affliction of the people of Israel may the world. Thus the passover in itself, and in its rebe considered as emblems of the hard slavery and ference, is an ordinance for ever; and thus the words wretchedness consequent on a state of sinfulness. Sa- of the Lord are literally fulfilled. " Reader, learn from tan reigns over both body and soul, bringing the whole this, 1. That if thou art not rescued from the thraldom into subjection to the law of sin and death ; while va- of sin, thou must perish for ever. 2. That nothing rious evil tempers, passions, lusts, and irregular appe- less than the power and mercy of God can set thee tites, act as subordinate tormentors, making the lives free. 3. Thąt God will save thee in no other way of the vassals of sin bitter, because of the rigour by than by bringing thee out of thy sinful state, and from which they are obliged to serve. Reader, is this thy thy wicked practices and companions. 4. That in orcase? The mercy of God projects the redemption of der to thy redemption it was absolutely necessary that man from this cruel bondage and oppression ; and a the Son of God should take thy nature upon him, and sacrifice is appointed for the occasion by God himself, | die in thy stead. 5. That unless the blood of this sato be offered with particular and significant rites and crifice be sprinkled, in its atoning efficacy and merits, ceremonies, all of which represent the passion and on thy heart and conscience, the guilt and power of dealh of our blessed Lord, and the great end for which thy sin cannot be taken away. 6. That as the blood he became a sacrifice, viz., the redemption of a lost of the paschal lamb must be sprinkled on every house, world from the power, the guilt, and the pollution of in order to the preservation of its inhabitants, so there sin, &c. And it is worthy of remark, 1. That the an- must be a personal application of the blood of the cross niversary or annual commemoration of the passover to thy conscience, to take away thy sins. 7. As it was strictly and religiously kept by the Jews on the was not enough that the pássover was instituled, but day, and hour of the day, on which the original trans- the blood must be sprinkled on the lintels and door action took place, throughout all their succeeding gene- posts of every house to make the rite effectual to the rations. 2. That on one of these anniversaries, and, salvation of each individual, so it is not enough that as many suppose, on the very day and hour on which Christ should have taken human nature upon him, and : the paschal lamb was originally offered, our blessed died for the sin of the world; for no man who has the Lord expired on the cross for the salvation of the opportunity of hearing the Gospel is saved by that world. 3. That after the destruction of Jerusalem the death, who does not, by faith, get a personal applicapaschal lamb ceased to be offered by the Jews through- tion of it to his own heart.

8. That those who wish out the world, though they continue to hold the anni- for an application of the atoning blood, must receive versary of the passover, but without any sacrifice, not- this spiritual passover with a perfect readiness to dewithstanding their deep-rooted, inveterate antipathy part from the land of their captivity, and travel to the against the author and grace of the Gospel. 4. That rest that remains for the people of God; it being imthe sacrament of the Lord's Supper was instituted to possible, not only to a gross sinner, continuing such, keep this true paschal sacrifice in commemoration, and to be finally saved, (however he may presume upon the that this has been religiously observed by the whole mercy of God,) but also to a worldly-minded man, to Christian world (one very small class of Christians get to the kingdom of God; for Christ died to save excepted) from the foundation of Christianity to the us from the present evil world, according to the will of present day! 5. That the Jews were commanded to God. 9. That in order to commemorate arigbt, in the eat the paschal lamb ; and our Lord, commemorating sacrament of the Lord's Supper, the great atonement the passover, commanded his disciples, saying, Take, made for the sin of the world, all leaven of malice, eat, this is my body, which is given for you ; do this bitterness, and insincerity, must be put away; as God in remembrance of ME. In the communion service will have no man to partake of this mystery who does of the Church of England, the spirit and design both not fully epter into its spirit and meaning. See 1 Cor. of the type and antitype are most expressly con- v. 7, 8. Vol. I. ( 24 )

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