or to possess a justice that would be offended at the judicious application of pardon, is to suppose him less than infinite. Sinful man needed the teachings of sacrifices, to show the way back to God. 4. Sacrifices were designed to act subjectively, and objectively, upon the worshiper. As an object to contemplate, God's prescribed sacrifices were full of divine teachings, shadowing sin, and presenting the mercy of God. 5. We are not left to conjecture what was the voice of the several parts of the sacrifice. The blood was made to signify the life. Hence the life of the worshiper was naturally contrasted with the life of the innocent victim. 6. The voice of the blood of bulls, goats, lambs and doves, could never rise higher than negative goodness, or mere innocence. The life of Jesus was one of positive holiness; hence the better voice of his blood. 7. The mercy of God was something announced, to be verified rather by the circumstances surrounding the sacrifice, than by the sacrifice itself. He, who declared that, under some circumstances the very stones would cry out, made the dumb victim of sacrifice to speak his goodness, and show his power. 8. In these things man brought the sacrifice, and God met and blessed him. But in Christ's offering, God himself furnished the victim, not for an individual, or for one nation, but for the whole world. This act not only avowed and then verified, but it was in itself, a gift of the greatest mercy. "God so loved the world that he gave his only Son." 9. In other sacrifices, the life dimly set forth holiness unto God, in not being sinful; but in Christ Jesus, we have positive righteousness belonging to an entire life. This life becomes our example; the effort to follow which, in the light of God's revealed mercy, subjects the heart in righteousness. Hence, "The blood of Jesus Christ cleanseth us from all sin," 10. Blood becomes the emblem of the subjective influence over the heart. When fully within its influence, man becomes changed; and hence, shows the image of Christ. QUESTIONS. 1. To what do sacrifices pertain? When were they instituted? By whom? Was the animal, to be sacrificed, divinely appointed? 2. What is said of Cain ? What is said of Abel? What of sacrifices? What did they teach? 3. Were they designed to influence God? What knowledge of God is necessary, beyond what nature furnishes, before the soul can sue for pardon? Does anything, except ignorance and impenitence, hinder the granting of pardon?* What sacrifice has perfected this teaching? * What is now necessary, before the gospel becomes practical to the heathen? Rom. 10: 14, 15. 4. What is the legitimate action of sacrifices? As an objective influence, what were their teachings? How could a sacrifice shadow forth sin? * 5 Did God explain the significance of sacrifice? Of what was the blood an emblem? Lev. 17: 11. 6. What was the voice of the blood of beasts? Was the value of the beast a part of the offering? * What was the life of Jesus? Matt. 3: 17. What would be the voice of his blood? Did Paul ever attribute our salvation to the life of Christ? Rom. 5: 10. 7. How did the Jews obtain a knowledge of God's mercy? At God's command, may not an inanimate thing have given to it a voice? * What did he say of the stones ? Who furnished beast sacrifices? How did they become means of blessings? Who furnished the great sacrifice? For whom? What was the act? What its official showing? What is said of God? 9. How does the blood of Jesus compare with that of beasts ? What does his entire life declare? What does the life become to us? What inward change is wrought by an attempt to follow Christ? What is said of his blood? Is that to be understood as a price paid to God, or an example given to us? * 10. Of what is Christ's blood the emblem ? Rom. 5: 10. Does his life save, farther than we copy it? Are these principles of salvation as free to all, as to any one? * се THE RELATION OF SACRIFICES TO BLESSINGS. LESSON LXXX. "He shall offer with the sacrifice of thanksgiving, unleavened cakes, mingled with oil.”—Lev. 6 : 12. 1. Sacrifices were not always designed to make atonement for sin. Some were adapted to call forth, and by figure express, a heartfelt gratitude to God, for his blessings in nature and grace. 2. The call for thanksgiving did not have its birth in sin. It is co-equal with man's supplied wants. In man's primeval state, he was surrounded by every evidence of the care and provident hand of God. 3. Gratitude is a necessity in the good. Man could not have been perfect without it. Hence, the call to gratitude must have been among his first duties. |