foregoing parts of this book also the prohibition had been repeatedly renewed b: and here the reason for such a repeated enactment of the same statute is assigned. Indeed from the peculiar strictness with which the law is here enforced, we might be sure that there was some very important reason for it, though none had been specified. But God, in this passage, has condescended to state the grounds of this solemn charge; namely, that "the blood was the life of the flesh, and that it had been given to man to make an atonement for his soul."
To elucidate this ordinance, I shall, I. Confirm the fact here stated —
God had from the beginning appointed the blood of animals to be offered by man as an atonement for his soul.
This appears throughout all the Mosaic history —
[If we go back to the time of Cain and Abel, we shall find Abel offering of the firstlings of his flock, and of his re- ceiving on that account a testimony of God's acceptance, which was denied to Cain, who offered only of the fruits of the ground0. This, we are assured, was done " in faith;" which shews, that it was done in consequence of an ordinance to that effect having been previously given by God, with a promise of acceptance annexed to itd. Noah likewise after the flood offered of every clean beast, and of every clean fowl, upon an altar ; and in that act was approved of his God e. The Pa- triarchs also built altars to the Lord from tune to time, and presented their offerings upon them. Job also lived in the habitual practice of the same ritef. As for Moses, the whole of his law was one continued system of sacrifices, appointed as means of obtaining forgiveness with God; every kind of sin having its distinct sacrifices appointed to atone for it. In all of these, blood was shed, and poured out before the altar, and sprinkled on the altar; and on the great day of annual ex- piation, was carried within the sanctuary, and was sprinkled before the mercy-seat, and upon the mercy-seat. With one exception only, " there was no remission of shis without shed- ding of bloodg." If a man was so poor as not to be able to offer a lamb or a pair of turtle-doves for his transgression, he was to offer some fine flour ; a part of which was to be burnt
b Lev. iii. 17. and vii. 26. c Gen. iv. 3 — 5. d Heb. xi. 4.
e Gen. viii. 20, 21. f Job i. 5. t Heb. ix. 21, 22.
134.1 THE PROHIBITION TO EAT BLOOD. Gil
upon the altar, in token that he had merited destruction by his iniquities, and that he escaped destruction only by that being destroyed in his stead11.]
The same is found throughout the whole New Testament —
[It had been foretold by Daniel, that Jesus should " make an end of sin, and make reconciliation for iniquity." But how was this to be done? It was, as another prophet testifies, by being " wounded for our transgressions, and bruised for our iniquities," or, in a word, by " making his soul an offering for sin1." Accordingly our blessed Lord himself tells us that he came to " give his life a ransom for many." And, when he in- stituted his last supper, he took the cup, and said, " This is my blood of the New Testament which is shed for many for the remission of sinsk." The Apostles continually represent the blessings of salvation as being solely the purchase of his blood. " He hath made peace for us through the blood of his cross," and " we have redemption through it, even the forgive- ness of sins1." Are we "washed from our sins?" it is "by his bloodm." Do we wash our robes and make them white? it is in the blood of the Lamb". Do we overcome our enemies? it is by the blood of the Lamb °. Are we justified ? it is by his blood p. In a word, all on earth and all in heaven bear testimony to this blessed truth, that " Jesus hath redeemed us to God by his blood V]