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    / To ' the definition of Sacrifice given by Dr . Smith * we object , as Mr . Jox objected , that the definition is not sufficiently full and comprehensive . It would exclude from the list of sacrifices a great many that are unquestionably so denominated , both by heathen writers and in the Jewish Scriptures . What rig ht has Dr . Smith to give to this word a more restricted signification than the Scriptures authorize ? The tenth part of an epha of

    fine flour ( see Levit . x . 11- ^ -13 ) burnt upon the altar , was a sacrifice . A definition that takes in only a part and not the whole of a thing , is , to say the least , a very imperfect definition . Whether sacrifices were , or were not , of divine origin , is a question curious and interesting in itself , but not of much importance in relation to the subject before us . With a great number of learned men , both Jew and Christian , we believe that sacrifices were , in the first instance , of human origin . Dr . Smith thinks otherwise . To discuss the question here would

    be altogether out of place , and would stand in the way of other observations which we are more desirous of submitting to the consideration of our readers . One thing is certain , that if sacrifices were ori g inally of divine ^ command , no intimation of the kind is any where given in those records where , above all , we should most expect to find it . And this , indeed , is the sum and substance of the argument advanced against such a supposition . That sacrifices were significant and symbolical , that they were designed to

    be declarative of some purpose , to be expressive of some act or affection of the mind , is undoubtedly true , and so far we go along with Dr . Smith . But that the Jewish sacrifices had any reference to what is called the sacrifice of Christ , that they were designed to prefigure his death and the objects to be accom p lished by it we cannot admit , and for this reason , that the arguments alleged in confirmation of it fall short of the purpose for which they are produced , and because the facts and declarations contained in the Scriptures are clearly , and strongly opposed to such a representation .

    It is well known that m the early and rudest periods of society men frequently spoke by actions . As , then , the thoughts and feelings of their minds were often made manifest by the use of external symbols , they would naturally express their gratitude to God by offering to him a portion of the gifts which they had received . These offerings consisted of the first fruits of the earth , or of the fold . Cain , being a tiller of the ground , presented his corn , and Abel , as a shepherd , the firstlings of his flock . The offering of the former , we read in Genesis , was rejected , and that of the latter was

    accepted . Why ? Because the one was vegetable and the other animal ? No , no ; but because the one Was expressive of a different state of the thoughts and affections from that of the Other . God seeth the heart , and therefore treats man according to the state in which that heart is found by him . " If thou doest well , shalt thou not be accepted ? " " By faith Abel offered unto God a more excellent sacrifice than Cain . " In Abel , his sacrifice was symbolical o £ an inward faith and devotion to God , which led him to do well ; while in Cain it was a mere external act , significant of no strong internal principle of holy confidence and submissive obedience .

    * . " A sacrifice , " says he , " properly so called , is the solemn infliction of death on a living creature , generally by effusion of its blood , in a way of religious worship ; and the presenting of this act to the Deity , as a supplication for the pardon of sin , and a supposed mean of compensation for the Insult and injury thereby offered to his majesty and government . " •¦ ¦ - ' J

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    4 f 6 Mevtewt—Dr . J . P . Smith ' s Discourses .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1828, page 476, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2562/page/44/