The feast of the Passover, ordained as a memorial of past mercies, has at the same time served to remind us of another deliverance necessary both for Jew and Gentile, and also of a happy time when “there shall be one fold and one shepherd”—“One LORD and His name One.” But the blessed anticipations of the future cannot, and ought not, withdraw our thoughts from the reality of the present. That happy time is not yet come. Jews and Christians are not yet agreed as to the articles of faith; and this feast of the Passover especially directs our attention to the cause and origin of the difference. At this solemn season of the year, Jesus of Nazareth was condemned by the Scribes and Pharisees, and by them delivered to the Roman power to be executed as a malefactor. One portion of the Jewish nation, and that the majority, concurred in the judgment of the rulers. Another portion, at first small, but ultimately considerable in number and station, arraigned the justice of the sentence, and professed their faith in His Messiahship. The question between Jews and Christians at present is, which of these two portions of the Jewish nation was in the right. In these papers we have taken up this simple position, that the religious system of those who rejected Jesus of Nazareth is contrary to the law and the prophets, and is therefore false; whilst the doctrines of Him, that was rejected, are in conformity with those writings, and must therefore be true. When we say that the rabbinical system is false, we do not mean that the Pharisees held no truth. On the contrary, we showed in our last number that some of their expectations were agreeable to the Word of God, and therefore true. All we intend is, that the peculiarities of Rabbinism of which the system is composed are erroneous. The laws relating to the present festival furnish us with abundant proof of our assertion. The Divine commands relating to it exhibit the care, consideration, and condescension of God in providing an opportunity of instruction, a time of relaxation, and a season of joy for the poor as well as the rich. The rabbinical laws, on the other hand, are burdensome, oppressive, and hurtful, especially to the poor and unlearned. We take our first proof from one of the laws relating to the ארבע כוסות “the four cups”—God has given a simple command to Israel to make known to their children the reasons for the feast. והגדת לבנך וגו׳ “And thou shalt declare unto thy son in that day, saying, This is done because of that which the Lord did unto me, when I came forth out of Egypt.” (Exod. xiii. 8.) In order to fulfil this command, a sort of liturgy has been composed, much of which is solemn and beautiful: and a ceremonial appointed, of which one ordinance is, that there should be four cups or glasses of wine. וכל אחד ואחד בין אנשים בין נשים חייב לשתות בלילה הזה ארבע כוסות אל יין ואין פוחתין לו מהן ׃