Page:The old paths, or The Talmud tested by Scripture.djvu/301

already considered. Every one of the rabbinic hopes has proved unsafe on examination. Personal merit, the merit of ancestors, the blowing of the ram's horn, repentance, the present observance of the Day of Atonement, the sacrifice of a cock, all are either directly opposed to, or unwarranted by, the Word of God. How, then, is a Jew to obtain pardon for his sins? The custom which we have just considered, speaks the sense of the Jewish nation upon this subject, and plainly declares, that an atoning sacrifice is the only real hope. It expresses, in the first place, the heartfelt conviction, that every human being is guilty and needs an atonement. It prescribes a victim for man, woman, and child, yea, even for the unborn babe, thereby teaching that the nature of man is corrupt, and that the hereditary guilt, even where there is no actual transgression, must be washed away by the blood of atonement. It expresses, further, the Jewish opinion as to the nature of sacrifice, that the sins are laid upon the victim, and that the victim is substituted for the guilty. Nothing can be plainer than the prescribed formulary, "This is my substitute. This is my commutation. This is my atonement." It declares, further, that he who offers an atonement for another, must himself be free from guilt, for it requires the father of the family first to atone for himself, and then for those of his house. These are the recorded sentiments of the Jewish nation, expressed not only in words, but embodied in a solemn religious observance on the eve of their most sacred season. By this act the Jews declare that an atonement by blood is absolutely necessary. The law of Moses makes the same declaration, by the appointment of all the rites for the Day of Atonement. Is it, then, likely that the God of Israel would leave his people without that which their hearts desire, and his law declares to be necessary for salvation? Judaism says, Yes. It affirms, by an act repeated every year, that sacrifice is necessary, and yet confesses, in its solemn prayers, that they have none. It asserts, therefore, that God has left them without that which is indispensable to procure forgiveness. Christianity presents a more merciful view of the Divine character. It does, indeed, acknowledge the necessity of atonement, but it presents a victim and a high-priest, whose one offering is sufficient for the sins of the whole world. It says, that God has left neither his own people nor the Gentiles without the means of forgiveness, but sent his righteous servant, the Messiah, to bear our sins in his own body upon the tree. The Priest after the order of Melchisedek needed no atonement to take away his own sins first, for he had none. Born in a miraculous manner, by the power of God, his humanity inherited nothing of the guilt of Adam, and as the Lord our Righteousness, he could contract no taint of sin. He is, there-