from appetite thus to act; when the whole sacrifice was consumed by fire; or, if it was not, when men wholly abstained from flesh as their food. In fact, the destruction of innocent and useful creatures, is evidently against man's nature, his reason, and his interest. Every view we take of sacrifice, as a human appointments seems to involve us in the most serious and inextricable difficulties. Sacrifices, therefore, must have originated in an authority, of which the influence was as powerful, as the practice was universal—that is, in the authority of God, the Sovereign of the world.1

The sacrifice of Abel, is in itself a strong, if not an invincible argument, that the rite was instituted by the Most High Himself; and had by consequence, a typical reference to some future and nobler offering, which should be made. to Him by blood. That sacrifice could not have been acceptable, save by divine appointment, according to the obvious maxim of all true religion, "In vain do they worship God, teaching for doctrines the commandments of men." Abel, therefore, must have worshipped God in vain, if his sacrifice of the firstlings of his flock

1 Magee on the Atonement and Sacrifice, Vol. II. Part I. p. 28, see Hallet in Magee, p. 43.

had been either his own invention, or the command of his father Adam. But it was accepted of God, who testified of his gifts: and therefore the point is settled. Indeed, God Himself appears to have commanded Adam after the fall, to shed the blood of innocent animals, and to consume the whole, or a portion of the flesh; in token that the worshipper's sin deserved the punishment of death, even the death of an everlasting destruction to body and soul. Yet that mercy had provided a way of escape in the pure sacrifice of Him, who through the Eternal Spirit offered Himself without spot to God, as a full, perfect, aud sufficient Sacrifice, Oblation, and Satisfaction for the sins of the whole world. Abel came in faith, thus looking unto Jesus the universal Propitiation for sin, and its infinitely efficacious atonement. He sought mercy in the blood of the Lamb of God; his faith was accounted unto him for righteousness; and he had this testimony, that he pleased God. Such had been the sacrifice of Noah: for when God smelled the savour of rest, and pronounced the blessing, it was not for the blood of bulls and of goats, with which, in its abstract worthlessness, his wrath could be appeased, or his blessing obtained; but as it typified the blood

of Christ. Of the same nature was the purpose, for which Abram built his altar in so many instances:-first in the plain of Moreh, then upon the mountain near to Bethel; next in the same place, after his Egyptian sojourn; afterwards in the plain of Mamre, which is in Hebron; not to mention the grove, which many years later he planted in Beersheba, where he called upon the name of the Lord, the everlasting God.1

Abram's eyes had been already opened by faith to see something of the glorious person, and mediatorial work of that promised seed, in whom he and all nations of the earth were to blessed. That altar therefore, was not made for mere thank-offerings, or expressions of submission to providential arrangements. It had a higher, and a more blessed reference.

It was

1 Abram built his altars, not unto God, whom no man hath seen at any time, but unto the Lord who appeared unto him; and in all the accounts which we have of his prayers, we find they were offered up in the name of this Lord. Thus, at Beersheba, he invoked, in the name of Jehovah, the Everlasting God. (Gen. xxi. 33.) Our English translation very erroneously renders the place, "he called on the name of Jehovah :" but the original expression never signifies to call upon the name; but to invoke in the name; and seems to be used where the true worshippers of God offered their prayers in the name of the true Mediator; or where the idolators offered their prayers in the name of false deities. Shuckford's Connexion, I. p. 293.

meant, as the victim bled, died, and was consumed by fire upon it, to bring Abram and his family before God as sinners, righteously condemned, having no hope of escape in themselves, and no quarter of the world, and no arm of man, and no device of angel, whither they could turn with the least expectation of deliverance, from the deserved wrath of the Most High. It was meant to testify on his own behalf, and on behalf of those around him, (professors of the same worship, and followers of the same God,) that he looked to one source of help and hope; that he beheld by faith" the Lamb of God that taketh away the sin of the world:" and cast himself, and his soul, with all its sins, and all its need of mercy, upon that blood of Jesus Christ which cleanseth from all sin. Whenever a revelation was vouchsafed to him, and in every place where he sojourned, we find him building an altar to Jehovah; thus marking the importance which he constantly attached to the instituted rite, whereby the great sin-offering and atonement were prefigured. These altars exhibit Abram's persuasion of the great scriptural maxim, known and felt as containing the germ, and essence of all redemption, revealed to, and recognized by the faithful, that "with

2

out the shedding of blood is no remission." 1 The building of an altar, was a profession of faith, the rehearsal of the patriarchal creed. The act of sacrificing, was virtually the prayer of our church, wherein we say in language, second only to that supplied by the inspiration of the Holy Ghost, O Lord, the only begotten Son Jesus Christ, O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us.' In such a spirit did the patriarch Job intercede for his family. "He rose up early in the morning when the days of the feasting of his sons were gone about, and offered burnt-offerings, according to the number of them all; for Job said, "It may be that my sons have sinned and cursed God in their hearts. Thus did Job continually." And in this acknowledgment, consists the very first element of all true and acceptable family worship. The altar of prayer, which may be set up, without a full and unreserved confession of family, as well as individual guilt, and without a reference to the needful atonement of Christ upon the cross, in order

1 Heb. ix. 22.

2 Biddulph's Theology of the Patriarchs, II. p. 119.

3 Job i. 5.