Footnotes for Lecture XIII.
[607]. Ps. li. 16, 17.
[608]. Is. i. 13, 14, 16.
[609]. Conference with Fisher, § 15; quoted in Tracts for the Times, No. 76. Catena Patrum, No. II. p. 18.
[610]. Of Persons dying without Baptism, p. 979; quoted in loc. cit. pp. 19, 20.
[611]. History of Popish Transubstantiation, ch. 4; printed in the Tracts for the Times, No. 27, pp. 14, 15.
[612]. Bishop of Exeter’s charge, delivered at his Triennial Visitation in August, September, and October, 1836, p. 44-47.
[613]. Tracts for the Times, No. 4, p. 5.
[614]. Ibid. No. 5, pp. 9, 10.
[615]. Luke iv. 18, 19.
[616]. Archbishop Whately, speaking of the word ἱερεὺς and its meaning, says; “This is an office assigned to none under the gospel-scheme, except the ONE great High Priest, of whom the Jewish Priests were types.”[[c]] Of the “gospel-scheme,” this is quite true; of the Church-of-England scheme, it is not. There lies before me Duport’s Greek version of the Prayer-Book and Offices of the Anglican Church: and turning to the Communion Service, I find the officiating clergyman called ἱερεὺς throughout. The absence of this word from the records of the primitive Gospel, and its presence in the Prayer-Book, is perfectly expressive of the difference in the spirit of the two systems;—the difference between the Church with, and the “Christianity without Priest.”
[c]. Elements of Logic. Appendix: Note on the word “Priest.”
[617]. Matt. xviii. 18.
[618]. See Rom. vi. 2-4. “How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death; that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Mr. Locke observes of “St. Paul’s argument,” that it “is to show into what state of life we ought to be raised out of baptism, in similitude and conformity to that state of life Christ was raised into from the grave.” See also Col. ii. 12. “Ye are ... buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.” The force of the image clearly depends on the sinking and rising in the water.
[620]. Compare Matt. xxvi. 26-28; Mark xiv. 22-24; Luke xxii. 19, 20, with Exod. xii. 3-11, 14, 24-27, 43-49; Lev. xxiii. 5; Num. ix. 10-14; xxviii. 16; Deut. xvi. 1, 4-7.
[621]. Compare Matt. xxvi. 17-21; Mark xiv. 12-17; Luke xxii. 7-17, with John xiii. 1, seqq.; xviii. 28; xix. 14, 31, 42. See also 2nd Lecture, pp. 38, 39.
[622]. See 1 Cor. xi. 17-34.
[623]. Prov. ii. 4.
[624]. Mr. Dalton’s Lecture on the Eternity of Future Rewards and Punishments, p. 760.
[625]. Mr. Dalton’s Lecture, p. 760.
[626]. Theological Repository, vol. i. p. 215, and Priestley’s Works, by Rutt, vol. vii. pp. 243, 244.
[627]. Magee on the Atonement, vol. i. pp. 291, 292, 5th edit.
[628]. This is admitted by a learned writer, with whose work on sacrifices Archbishop Magee was familiar, and who had anticipated most of his arguments on the subject of the passover: “Cum ad Paschale sacrificium etiam pecudes ex armento lectas in sacris literis imperatas legimus, non designatur illa victima, quæ פסח proprie appellatur, sed alia quædam sacrificia eidem victimæ adjungenda.”—Outram de Sacrificiis, lib. i. ch. xiii. § 10.
[629]. Simonis describes the verb זבח as meaning (1.) in genere mactavit; (2.) in specie mactavit ad sacrificandum; and the noun, as proprie mactatio; metonym. (1.) caro mactatorum animalium; (2.) sacrificium.—Lex. Hebr. et Chald. Ed. Eichhorn, in v.
[630]. The following passages constitute the whole passover-law: Exod. xii. 3-11, 14, 24-27, 43-49. Lev. xxiii. 5. Num. ix. 10-14; xxviii. 16. Deut. xvi. 1, 4-7. We have here the original statutes provided for the perpetual regulation of the rite: and in any discussion respecting its character, the appeal should be to these alone. The advocates for its sacrificial nature must be aware that this rule would destroy their whole case.
I subjoin a list of the passages relating to the feast of unleavened bread: Exod. xii. 15-20; xiii. 6-10; xxiii. 18, first clause; xxxiv. 25, first clause. Lev. xxiii. 6-14. Num. xxviii. 17-25. Deut. xvi. 2-4, 8.
[631]. Lightfoot’s Temple Service, ch. xii. Introd.
[632]. See Lightfoot’s Temple Service, ch. xii. sec. 5. “The Mishna says: Mactat Israelita, excipit sanguinem sacerdos.”—The Treatise Pesachim, in Surenhus. ii. 153.
[633]. P. 294.
[634]. See Lightfoot’s Temple Service, xii. 5, and the Treatise Pesachim, Surenh. ii. 135.
[635]. Exod. xii. 9, 10. The phrase “the purtenance thereof,” in the common version, means “the entrails thereof,” קרבו.
[636]. See Lev. i. 9, 13, 17; vi. 15-18, 26, 29; vii. 3, 6-10, 14, 15, 30-36.
[637]. Pp. 295, 296.
[638]. De vitâ Mosis, p. 686. E.
[639]. De decalogo, p. 766. D.
[640]. De sept. et fest. p. 1190. B.
[641]. loc. cit. After the remarks which have been made on the word זבח as an epithet of the passover, it is hardly necessary to notice the application to the same rite of the word θυσία by Philo and Josephus. It must be clear to any one who will open Trommius or Biel at the word, that it will not bear the stress laid upon it by Archbishop Magee. No one denies that the paschal lamb was slain and eaten, in observance of a religious celebration, in obedience to a religious law, and in expression of religious feeling; and this surely is enough to attract to it the word θυσία. In itself, however, the term, according to Biel, does not necessarily denote even so much as this. He defines it hostia, sacrificium, etiam epulum ac profana manducatio: and he exemplifies this latter meaning by reference to Judg. vi. 18. Biel’s Thesaurus, Ed. Schleusner in v.
[642]. P. 292.
[643]. Pp. 298, 299.