SECTION XXIV.

Sins of Ignorance.

WITH reference to our general reasoning for the merciful treatment of Heathen nations, it is of importance to remember, there was an express law of atonement prescribed to the Jews for all sins of ignorance. "Ye shall have one law for him that sinneth through ignorance, both for him that is born amongst the children of Israel, and for the stranger that sojourneth amongst them." Numb. xv. 29.

If there be any inference to be drawn from such a regulation, it leads us to the conclusion, that sins of ignorance are graciously dealt with by God; and that they are always pardoned by Him on account of that propitiation which has been made for the sins of the world. But this is a reflection which carries with it strength and credibility to our whole argument. Dark as the moral situation of the Heathen may be abstractly considered, it should always be

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viewed in relation to the mercy of God in Jesus Christ. It is cheering to reflect, that, the beams of the Sun of Righteousness cannot suffer any eclipse from the clouds of error or ignorance, that even the gloom of Paganism, so far as it was involuntary, becomes transparent through mercy; and that ages of ignorance may thus have been permitted to manifest the extent of that divine love which surpasses all understanding. "If ye were blind, ye should have had no sin." John ix. 41.

"It is a duty," says Tillotson, "incumbent on all mankind, to believe in the Son of God, where he is sufficiently manifested and revealed to them; but those who never heard of him, nor had any opportunity of coming to the knowledge of him, shall not be condemned for this infidelity, because it is impossible they should believe on him of whom they have never heard." Serm. lx. vol. 2.

SECTION XXV.

Jewish and Gentile Sacrifices.

THE Jews were expressly forbidden to have any intercommunity of worship with other nations, and particularly not to share in their sacrifices. This prohibition was given to preserve them from idolatry, and to "prevent their going after other gods." Exod. xxxiv. 15. Deut. vii. But the inference which has been hence drawn, that all Gentile sacrifices were alike unacceptable to God, is by no means founded on any Scriptural authority.

Whether sacrifice were of human or divine origin, it has formed an essential part of the religious worship of all nations, and was prevalent long before the Mosaic ritual. If its origin was divine, (as I firmly believe,) then its observance could not be blamed, and even its corruptions admitted of the same apologies as other errors. But if its origin was human, still it is clear, that it was afterwards sanc

tioned by Divine authority. We have noticed (see Sect. 20.) the sacrifices of Jethro, the priest of Midian; and another instance of a Gentile sacrifice which appears to have been accepted, occurs in Jonah, i. 15. “So the men (the sailors,) feared the Lord greatly, and offered sacrifices unto the Lord."

The severity with which all Gentile sacrifices have been condemned, arises from the supposition, that no sacrifice could be acceptable which had not a typical relation to the sacrifice of Christ.

But however

true this may be, considered abstractedly, yet if this typical knowledge be considered as indispensable to the acceptance of the sacrifice, it would be very difficult in that case to advocate the cause even of the Jewish or Patriarchal oblations.

The truth is, that, whether in sacrifice or in any other act of religious worship, the Scripture always represents the Deity, as accepting the worshipper according to that which he hath the means of performing. Hence the prayers, fastings and repentance of the Ninevites, brought down upon

them the mercy of God, though it is by no means clear, that they gave up all the idolatries and superstitions of their country.

Since "the blood of bulls and goats could never put away sin," their acceptance, whether from Jews or Gentiles, must always have depended as to their positive merit on the atonement of Christ, and as to their relative merit, on the disposition of the worshipper. But, that feelings of penitence may have sometimes been mingled with Gentile sacrifices, cannot well be doubted by any one who reads the histories of Pagan nations.

"And now, O man, what doth God require of thee but to love mercy, to do justice, and to walk humbly with thy God." The frequent and strong expressions which we meet with in the Old Testament respecting the inutility even of those sacrifices which had been immediately appointed by God, when not accompanied with the motives of penitence and piety, are calculated to mitigate all harsh decisions respecting the offerings of Gentile worship