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spirits of men out of their bondage to inward miseries and inward tyrants. Yet never for an instant did He speak of the claim which he put forth for the dominion of the Gracious Preserver and Father, as a new claim. Never when he spoke of setting up His Kingdom did he admit that He was not King of kings and Lord of lords before. The Jewish calling and economy had been asserting for generations the fact, that the Lord, the Lord God, merciful and gracious, slow to anger, and of great mercy, forgiving iniquity, transgressions, and sin, was the one Lord; that He had taken this nation to be His, to make them witnesses of His righteousness and government; that every one who received His Revelation of Himself, who submitted to Him, and trusted in Him, was thereby brought into a righteous state, was thereby enabled to understand the purpose of His government, and to receive the blessings of it.
VI. Trust in this Being lay at the foundation of the life of the Jewish people. That trust involved Sacrifice. They gave up themselves; 80 they rose out of the dominion of that Spirit of self-will to which others were paying homage; so they were able in their daily acts to resist him, and defy him, and to declare that neither in himself, nor in any of his innumerable forms, images, apparitions, had he any title to the obedience of God's servants. The Jew was taught that he was devoted, sacrificed to this Lord, who had chosen his nation, who preserved it from generation to generation, who exercised righteousness and judg
SACRIFICES-TO NO VISIBLE POWER.
ment in all the earth. It was He who called the priest, appointed his vocation; to Him he was to bring the sacrifices for himself and his nation; to Him, and to no visible things; to Him, and to no unrighteous, hateful power. Sacrifice was the bond of the nation's existence; sacrifice the act by which man realized his place in it, and came to understand its privileges. The meaning the law the ground of sacrifice was interpreting itself to the conscience and reason of the true Israelite by every step of his discipline, by every act of obedience, by his sin, by his repentance. More and more he felt it to be the law of the universe; apart from which its very existence is a contradiction; since only in perfect submission to the perfect Will can any creature attain its life and freedom. He was prepared therefore for that announcement which the Apostles of our Lord made so boldly, that the Son of the Father, the Deliverer of Man, had offered himself a perfect Sacrifice to God; that He had accomplished this act by entering into all the miseries of man; that with this loving, filial sacrifice, He who was perfect Love was well pleased; that in it was the Atonement and Reconciliation of all Creation to Him, through its original Head; that in the strength of it each man might offer himself to God as a reasonable, holy, acceptable Sacrifice.
I hope I have shewn in these last hints that if the other portions of the faith of the Hindoos have that which answers to them in ours, their faith in the might and blessing of Sacrifice is one
in which we are bound with all our hearts to participate. If there be any acts in past or present ages on which we can think with delight, which we can be sure had Christ's mark upon them, which have wrought mightily, though in general secretly, for the deliverance of men from idols, from intellectual or spiritual plagues, here has been the root and spring of them. But it is just in the point of deepest sympathy with this ancient people that we arrive at the secret of our opposition. Upon the question to whom the Sacrifice should be offered, whether by it we propitiate a Siva, or surrender ourselves in faith and trust to Him who cares for us and loves us; whether it is to overcome the reluctance of an enemy, or is the offering of our own reluctant wills to a Father in the name of one who has presented and is ever presenting His own filial and complete Sacrifice upon this issue, let us understand it well, our controversy with Hindooism turns.
The idea of a Kehama obtaining a power from his gods which they cannot afterwards resist to curse and plague his fellow-men, is involved in the one doctrine, and is ready at any moment to come forth in a form of terrific wickedness, in the likeness of some Man-God. The Agony of the Garden, the spirit of the 22nd Psalm, the Cross of Him who became nothing that the Power, and grace, and Wisdom of God might through Him shine forth upon all creatures; here we see the Christian Sacrifice, the Sacrifice of the God-Man. This Spirit of Sacrifice He promises to all who
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are made the Sons of God in Him. Everything then depends in our dealings with the Hindooslet me add, everything in our dealings with ourselves-upon the degree in which we grasp this distinction, or lose sight of it. I shewed you that we are open to all Mahometan temptations. So are we to all Hindoo temptations. We may exalt a priestly caste, as if it were set up to make the rest of men Sudras; we may dwell upon the privilege of holding intercourse with the Divine Being, till we sink into self-worshippers; we may revenge ourselves for this abstract idolatry by plunging into outward idolatry; we may at last bow down before Siva, who we should have known was in all these ways drawing us into his worship, since every act of pride, spiritual, intellectual, sensual, is a mystery of his worship.
These dangers have discovered themselves in former periods of the world; seeing that they appertain to human nature, we may be as liable to them as those who lived in any country or age. Is it an escape from them to deny the existence of a priesthood, to say that intercourse with heaven is a dream, to scoff at all popular feelings, to maintain that the conscience of evil is nothing, that sacrifices are a mockery? Or, rather is the escape from them to maintain that a priesthood exists for the purpose of raising men above animal degradation, as a witness of the great rights of humanity; that, because intercourse with heaven was intended for the spirit of man, and has been made possible for men, therefore lowliness and self-abase
ment are our most proper and reasonable conditions; that poor and rich, priests and Sudras, have been alike looked upon, sympathized with, redeemed, raised to human privileges by Him who took the nature of all; that every man may be delivered from an evil conscience, that he may renounce and scorn the authority of the evil spirit, that he may offer himself in Christ's name to God? This is the alternative for India and for England. In other words, the question is, whether we hold a system of opinions or a revelation from God? All Brahminical acts, services, sacraments, imply an effort or scheme on the part of the creature to raise himself to God. All Christian acts, services, sacraments, imply that God has sought for the creature that he might raise him to Himself. The differences in our thoughts of God, of the priest, of the sacrifice, all go back to this primary difference. When we get into the region of conceptions and speculations, all our views of that which is divine will be fragmentary; some of them will be very dark, because they are derived from our own experience; either these become predominant, or in seeking to rid ourselves of them we deny facts and extinguish great portions of our own being. To believe really, practically, that God is light and in Him is no darkness at all, we must believe that He has caused this light to arise and shine; we must seek to walk in it, and to see all things by it.
In my second Lecture, I referred to the condition of the Britons, who had parted with their original faith and had received Roman civilization, when