which had been placed on the top of the loaves for that purpose. This "Weekly Celebration and Communion," then, as it may rightly be called, certifies to us, on the principle above laid down, that the Christian Eucharist, its very counterpart or continuation, was to be weekly as a _minimum_. The same analogy would suggest, what we know to have been the case from very early times, that the Christian rite was not, like the Jewish, to be _limited_ to a weekly performance. In this respect, as well as in the extension of the rite to all Christians, now become "Priests unto God," the antitype was to rise, on occasion at least, above the type; even to the degree, at high seasons, or under special circumstances, of a daily celebration. And the fact that the bread and wine offered on each Sabbath had already lain there a week, gives much countenance to the view advocated above, that the Christian rite is, on the Lord's Day, retrospective, inclusive of the memories of the preceding week. For the idea manifestly was that, in the twelve loaves, the twelve tribes lay in a mystery all the week long, with all their actions, before the Divine Majesty. But we may, with much probability, go one step further, and say that Our Lord himself, in the very words of the Institution, gave no obscure intimation that the law of recurrence of the Ordinance was to be that which is here contended for. Among those words there is one, though but one, which bears upon the question of frequency. It is, "Do this, _as oft as ye drink_, for My memorial" ὃσακις αν πινητε]). What is the allusion here? Had the Jews any custom at that time of "drinking" wine in solemn religious "memorial" of national mercies; for which this greater "Memorial," of world-wide meaning, was henceforth to be substituted? and if so, how often did that rite recur, and what law would thus be suggested or prescribed for the New "Memorial"?