ghost,” and “the veil of the Temple was rent in twain”—indicating that the approach to the Divine Presence was opened to all.

During the patriarchal ages, the head of the family or house appears to have combined in himself the patriarch and priest.  Noah, Abraham, Isaac and Jacob, offered sacrifices as well as Abel, though the recorded instances are few, and only on very remarkable occasions; such as the coming out of the ark, the call of Abram, the sacrifice of Isaac, the covenant to Jacob.  But we read that it was the constant practice of Job; for, after giving an account of the burnt-offerings offered for each of his sons after their days of feasting, it is added, “thus did Job continually” (Job i. 5); and such was no doubt the practice of other patriarchs.

At the close of Job’s temptation, the Lord said to His three friends that they should take seven bullocks and seven rams, and go to Job, and offer up burnt-offerings, and Job would pray for them, “for him will I accept” (Job xlii. 8).

Of the patriarchal religion we are told but little.  The Apostle Paul says, in Rom. v. 14, “Death reigned from Adam to Moses”; in Rom. i. 20, that “God’s eternal power and Godhead were clearly seen in the works of creation,” so that they were without excuse; and in Rom. ii. 14, 15, that though without law they had a conscience bearing witness to the law written in their hearts, accusing or excusing their thoughts.

In the earliest days, the power of God manifested in the works of creation spoke to men more clearly than it may now speak to heathen nations who know not God.

They spoke to Adam and Eve of the God whom they knew, and had had intimate acquaintance with.  The glory of Eden and the events of their life there, with their disastrous fall and expulsion, must have made an indelible impression on their minds.  Knowing their Creator they would have no disposition to worship the sun, moon, or stars, as His works.  It would be contrary to all the subsequent history of the dealings of God with His creatures to suppose our first parents were driven out and left to their own devices as to the means of reconciliation with Him; and though we are not expressly told that sacrifice was offered by Adam, many think that the first instruction in utilising skins for clothing, referred to the skins of animals offered in sacrifice. [12]

At probably no very distant period from the Fall (described as, “In process of time,” or “in the end of days”), we find Abel offering the firstling of his flock, an acceptable sacrifice to God; the same that was commanded by the law of Moses.

When we take into account the length of Adam’s life and that of his sons, there is no difficulty in concluding that those indelible impressions would be handed down to his posterity, with the history of the Lord’s dealings with him, and what had been revealed to him as the means of propitiation, or being reconciled to Him.

That there was a revelation before the Flood is evident, for Abel offered an acceptable sacrifice, but Cain’s was not accepted; while the words addressed by the Lord to Cain, “If thou doest well, shalt thou not be accepted? and if thou doest not well sin lieth at the door” (Gen. iv. 7), clearly indicate that Cain knew what was pleasing or displeasing to Him.  Enoch and Noah also walked with God so faithfully that the one was translated, and the other, by his act of faith, condemned the world, and became heir of the righteousness which is of faith; very clearly showing that faith, rather than works, was in those days the basis of salvation.

When we consider the terms in which the sacrifice of Christ is set forth in the New Testament, as “The Lamb slain from the foundation of the world” (Rev. xiii. 8); “Preordained before the foundation of the world” (1 Pet. i. 20; Rom. xvi. 25; Eph; iii. 9, 11; Col. i. 26; 2 Tim. i. 9; Titus i. 2; Matt. xxv. 34); it would seem impossible to doubt that the great principle of human redemption or reconciliation, set forth by so many types under the Law, and by the one Great Offering of the Gospel, should not have had its initiative in the earlier means of grace and pardon of the patriarchal times.

When the children of Israel came out of Egypt, a complete system of priesthood was established by Divine command in Aaron and his sons, assisted in the general labours of the Tabernacle service by the remainder of the tribe of Levi.  The exhibitions of Divine power and majesty which accompanied the giving of the Law from Mount Sinai were of a character to produce the deepest and most lasting impression on those who witnessed them.  And as those institutions have a very important bearing on the Gospel of Christ, it is important to review them, as briefly as possible; and more especially as this portion of Scripture is often not so much studied as it might be with advantage by some of those who, taking a high view of the essential spirituality of the Gospel, are the less disposed to look into the basis of that spiritual religion, which was laid in the Mosaic law.

CHAPTER II.

PROVISIONS FOR THE PARDON OF SIN, AND RECONCILIATION UNDER THE LAW.

The regularly ordained sacrifices were the following:—

1st.  The daily sacrifices.  Two lambs of the first year—one in the morning and the other in the evening (and on the Sabbath four lambs, Num. xxviii 9); with their meat- and drink-offerings of flour, oil, wine “for a sweet savour, an offering made by fire unto the Lord” (Exod. xxix. 38–41).  “This shall be a continual burnt-offering throughout your generations at the door of the Tabernacle of the congregation before the Lord, where I will meet with you, to speak there unto thee” (ver. 42).  “And I will dwell among the children of Israel, and will be their God” (ver. 45).

Whatever other sacrifices were commanded for any or every day of the week, they were additional to these daily offerings, with which nothing interfered.

2nd.  On the first day of every month (or first appearance of the new moon)—

a burnt-offering for a sweet savour, made by fire unto the Lord.

Also one kid for a sin-offering, and his drink-offering (Num. xxviii. 11, &c.).

3rd.  On the 14th of the first month (Abib) the Feast of the Passover, also called “the sacrifice of the Lord’s passover” (Exod. xii. 27).

It was a memorial festival throughout the generations of the children of Israel, to mark their deliverance from bondage in Egypt, and the special Providence which protected them from the destroying angel, who procured that deliverance by slaying all the first-born of man and beast in Egypt.

A lamb of the first year, a male from the sheep or goats and without blemish, was killed at even, and the flesh roasted with fire was eaten by every household that