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    very circumstance would have convicted him of transgression . But to what authorities does Dr . Magee appeal ? To Jewish rabbies ; men who made void the

    commandments of God by their traditions ; to Christian writers , who , in general not satisfied with the simplicity of the gospel of Christ , have defended every corruption , both of Judaism and of Christianity , And is this evidence to be set up in opposition to the testimony of Jesus Christ ?

    But that the passover was not a sacrifice we have even greater evidence than that of Jesus , the testimony of God himself . The passover was instituted and observed by the Israelites on the day in which the Lord their God brought them out of the land

    of Egypt : but God addressing the people of Israel by the prophet Jeremiah , says , * " Thus saith the Lord of hosts , the God of Israel , put your burnt-offerings unto your sacrifices ,

    and eat flesh ; for I spake not unto your fathers , nor commanded them , in the day that I brought them out of Egypt , concerning burnt-offerings or sacrifices ; but this thing commanded I them , saying , obey my voice / ' But , if we believe Moses , God did at that

    time speak to them by him concerning the passover , and did expressly command them to observe it as an ordinance for ever . If , then , the passover was a sacrifice , this declaration is not true , or else it was not of divine origin , God did not command it . Dr . Magee

    says that it was a sacrifice , and that God did command it ; but " let God be true and '' ( Dr . Magee , and all the Jewish rabbies and Christian writers , who dare to contradict him ) " every man a liar . *

    Let us see now how Dr . Magee proceeds in his refutation of Dr . Priestley . " Dr . Priestley , however , " he says , f " hopes to mend the argument by asserting , that this ( Exod . xii . 27 ) , is the only place in the Old

    Testament in which the paschal lamb is termed a sacrifice /* and that here , * it could be so called , only in some secondary and partial , and not in the proper and primary sense of the word : " and for these reasons—namely , ? Cliap . vii . 21—23 , f P . 298 . /

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    that « there was no priest ( empl oyed upon the occasion * no altar made use of , no burning , nor any part offered to the Lord : all which circumstance * ( he adds ) were essential to every proper sacrifice . " What is the reply of Dr . Magee to all this ? " Why , * he says , " now , in answer to these several assertions , I am obliged to state the direct contradiction of each : for

    first , the passage in Exodus xii . 27 , is not the only one , in which the paschal lamb is termed nm , a sacrifice ; it being expressly so called in no less than four passages in Deuteronomy , ( xvi . % 4 , 5 , 6 , ) and also in Exodus

    xxxiv . 25 , and in its parallel passage , xxiii . 18 . " Let us examine this reply : and , first , we affirm that neither in Exodus xii . 27 , nor in any of the other passages referred to , is the passover termed a sacrifice . The Hebrew

    word rot does not necessarily mean a sacrijice > but simply to hill , and when used in relation to the passover cannot possibly have that meaning ; for the best of all reasons , namely , because , as we have seen , the passover was no sacrifice at all . The passage

    in Exodus should have been rendered , " It is the slaying of the Lord ' s passover ; " but the killing of an animal , intended to be offered in sacrifice , no more constitutes ii ; a sacrifice than the slaying of it for food does .

    Parkhurst , in his Hebrew Lexicon , gives the following explanation of the word : " nut to slay in general , 2 Kings xxiii . 20 ; Ezek . xxxix . 17 , 19 » Sometimes for food , as in 1 Sam . xxviii . 24 ; 1 Kings xix . 21 ; but most frequently for sacrifice . Gen . xxxL

    54 , xlvi . 1 , and al . freq ., and so it may be rendered to sacrifice . " In the former of the passages in Genesis , " And Jacob offered sacrifice upon the mount , " our translators have put in the margin of our Bible , * killed beasts , " •* Jacob killed beasts upon the mount , and called his brethren to eat

    bread : and they did eat bread , and coniiuued all night iu the mount . " The same remarks will equally apply to the Greek word made use of by the apostle , 1 Cor . v . 7 : " Christ our passover is slain for us . " The apostle there refers to the passover , not as a sacrifice , but as a feast ; for lie immediately adds , " Let us therefore keep the feast , not with the leaven

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    470 Remarks on Dr . Magee ' s Arguments to prove the Passover to be a Sacrifice

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1819, page 470, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1775/page/10/