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)—