DOI Page / Citation link:
https://doi.org/10.11588/diglit.9552#0369
TO THE CHRISTIAN PUBLIC.
25
sion) in his prophetic power, the reproach to which
Christ would be made liable by the Jews in the fulfil-
ment of his divine commission, greater riches than all
the grandeur of Egyptian unbelievers.—But neither
explanation can support the idea that Abel, or any other
patriarch, had in view the sacrificial death of Jesus in
rendering their offering acceptable to God.
It is true, as the Editor observes, that sacrifices are
divine institutions as a manifestation of obedience to
God, through the oblation of anything that may be
dear to man, whether common, as an animal, or dearly
valuable, as one's own son. But they are not repre-
sented in any of the sacred books as means having
intrinsically the power of procuring men pardon and
eternal salvation. They seem, in fact, intended for men
unaccustomed to the worship of God in truth and spirit.
The following passages suffice to illustrate this beyond
•doubt. Micah vi. 7, 8 :—" Will the Lord be pleased
with thousand of rams, or with ten thousands of rivers
of oil ? Shall I give my first-born for my transgression,—
the fruit of my body for the sin of my soul ? He hath
shewed thee, O man, what is good, and what doth the
Lord require of thee but to do justly, and to love metcy,
and to walk humbly with thy God ? " Here Jehovah,
while shewing his displeasure at mere animal sacrifices,
enjoins just actions and humility in lieu of them, as
worthy to be accepted by God, without substituting
human sacrifices in their stead. Hosea vi. 6 : " For I
desired mercy and not sacrifice, and the knowledge of
God more than burnt-offerings." Isaiah i. 11, 16—18:
" To what purpose is the multitude of your sacrifices
unto me ? saith the Lord. I am full of the burnt-
25
sion) in his prophetic power, the reproach to which
Christ would be made liable by the Jews in the fulfil-
ment of his divine commission, greater riches than all
the grandeur of Egyptian unbelievers.—But neither
explanation can support the idea that Abel, or any other
patriarch, had in view the sacrificial death of Jesus in
rendering their offering acceptable to God.
It is true, as the Editor observes, that sacrifices are
divine institutions as a manifestation of obedience to
God, through the oblation of anything that may be
dear to man, whether common, as an animal, or dearly
valuable, as one's own son. But they are not repre-
sented in any of the sacred books as means having
intrinsically the power of procuring men pardon and
eternal salvation. They seem, in fact, intended for men
unaccustomed to the worship of God in truth and spirit.
The following passages suffice to illustrate this beyond
•doubt. Micah vi. 7, 8 :—" Will the Lord be pleased
with thousand of rams, or with ten thousands of rivers
of oil ? Shall I give my first-born for my transgression,—
the fruit of my body for the sin of my soul ? He hath
shewed thee, O man, what is good, and what doth the
Lord require of thee but to do justly, and to love metcy,
and to walk humbly with thy God ? " Here Jehovah,
while shewing his displeasure at mere animal sacrifices,
enjoins just actions and humility in lieu of them, as
worthy to be accepted by God, without substituting
human sacrifices in their stead. Hosea vi. 6 : " For I
desired mercy and not sacrifice, and the knowledge of
God more than burnt-offerings." Isaiah i. 11, 16—18:
" To what purpose is the multitude of your sacrifices
unto me ? saith the Lord. I am full of the burnt-