Now, that they had such a rite[6] at that time, is rendered infinitely probable by the fact that they have such a one at this day; and of such a structure, and involving such reference to the ancient system of sacrifice, as though actually going on, that it is inconceivable but that it must have existed before the destruction of the temple, and abolition of the law. It consisted of offering and consecrating, at the Synagogue Service, _on the eve of every Sabbath_, a cup of wine, which was then drunk of, first by the consecrator, and then by the orphan children there present:--a touching rite, signifying (as appears by the prayers accompanying it) the fatherless condition of the nation when in Egypt, and God's mercy in bringing them out of it, to drink of the fruit of the vine in their own land. There were also prayers for the acceptance of the great continual sacrifice of the nation, then lying on the altar in the temple; for peace; for grace to keep the commandments. In all respects, therefore, this rite bore a very close resemblance, in its own sphere, to that which our Lord was instituting: He, too, having offered a cup of wine, presenting thereby the Sacrifice of His Blood, and enjoined that it should be then and ever after drunk of in thankful memorial and all-powerful pleading of that sacrificial deliverance. And there was yet another Sabbath-eve rite, nearly akin to this one, only that it was a domestic rite, and performed _at supper_, and with _bread_ as well as wine; features which, of course, assimilated this latter form of the rite still more closely to what our Lord was doing. [6] See 'Principles of Divine Service,' vol. ii., pp. 284-298. Let it be supposed then,--and it seems to be incontestable, if the existence of the rites at that time may be safely assumed,--that to these rites our Lord alluded, both generally in the whole Institution (though of course he referred to many other and greater rites too), and specially in the words--"As oft as ye drink." We then have from Himself a plain intimation as to the degree of frequency of Celebration. Such an intimation would, apart from subsequent instructions during the Forty Days, account for the "First day of the week" being mentioned for celebration, as if a fixed habit, in the Acts of the Apostles.