XXVI. Without shedding of blood there is no remission. -Hebrews, ix. 22. THE idea conveyed in this passage appears rather singular, till we examine its connection with the whole of the divine economy. An atonement for sin by the shedding of blood took place immediately after the fall. I allude to the sacrifice of Abel, which was of the firstlings of his flock; and consequently was a bloody sacrifice. To this, we are told, God had respect *; while Cain's sacrifice, which was of the fruits of the field, was rejected. Through the early periods of the sacred history, we find the bloody sacrifice still continued. And if we look into the customs of heathen nations, we shall find too, that, in whatever way it got among them, it every where prevailed. Poets, historians, and philosophers, all mention this mode of atone VOL. I. *GENESIS, iv. 4. D D ment: ment *: insomuch, that, among the Latins, fœdus ferire (to make a covenant) literally signifies to sanction it, by striking or killing an animal. But in the Jewish church we find, as we might expect, this idea under the strongest characters. The bloody sacrifice pervades indeed its whole ritual. Before the Jewish establishment, Moses consecrated the first covenant with blood. Having read the law to the people, he took the blood of calves and goats, and sprinkled both the book and the people. He sprinkled also with blood both the tabernacle, and all the vessels of the ministry: saying, This is the blood of the Testament which God hath enjoined unto you †. IN after-times the sacrifices of the temple were abundant. Various kinds were in use: but the expiatory sacrifice was by far the most frequent. The number of lambs sacrificed at every passover, almost exceeds belief. This grand and universal display of expiatory sacrifice, plainly originating from God, when thus * We have sometimes this vicarious atonement expressly marked out. pro fibra sumite fibras ; Hanc animam vobis pro meliore damus. OVIDFASTI. Lib. 6. † See HEBREWs, x. 19. brought brought into one point of view, seems to be among the strongest evidences of the truth of christianity: and of its leading doctrine of the atonement: and he who does not acknowledge it as such, must, I should think, be under some violent prejudices, which prevent his examining it with candour and attention. On the face of the thing it certainly appears, that all mankind have thus unwittingly been preparing the world for the great christian atonement. What other account can the deist give of this wonderful concurrence in a custom so apparently unnatural? Nay, when he finds, that in many nations even human sacrifices were in use.If he can give no account of it, let him take the account given in various parts of scripture, that the grand archetype was Christ, who was made a sacrifice for sin-let him take the account given by the apostle to the Hebrews, that Christ being come an high-priest, hath obtained eternal redemption for us, not by the blood of goats, and calves; but by his own blood. For if the blood of bulls, and of goats satisfieth to the purifying of the flesh; how much more shall the blood of Christ, who offered himself without spot to God, purge your consciences from dead works to serve the living God*. * See HEBREWs, ix. from several verses of which chapter. these words are taken. XXVII. Father Abraham, have mercy on me !— IT may be matter of surprise, says the papist, that protestants are so warm against the invocation of saints, when we have here an instance from our Saviour's own mouth, of a prayer to a beatified spirit. The protestant, in his turn, asks, whether the poetical machinery of a parable, and that too constructed on a Jewish plan, is a sufficient foundation for a doctrine of such importance? Besides, what does father Abraham do? He has no power to relieve his petitioner. Where then is the argument? A wicked man makes a petition to a saint, which the saint expressly tells him he cannot grant. -You or I may make a petition to a saint. It is disregarded: but is still an argument equally strong. * See Dr. LIGHTFOOT's account of this parable, which, he says, is taken from the Gemara. XXVIII. |