Sacrifice
Thou shalt love the Lord thy God with all thy heart, and with all thy might and with all thy strength.
1. THOU shalt offer upon the altar of the Lord thy God, and before his Priests, sacrifices for sinofferings, and for trespassofferings, and for memorials, and for peaceofferings, and for thankofferings.
30 words,
163 letters.
2. Thy offerings shall be of the firstlings of thy flocks, and of the choice of thy fields, and of the chief of all holy things.
25 words,
98 letters.
3. Of thy flock shalt thou offer the firstling of male or female, without deformity or blemish, of such as divide the hoof and chew the cud; and of fowls, shalt thou offer all singing birds; and of fishes, all that have scales and fins; and of shell fish, such as have two shells, and move about from place to place: these shall be holy unto the Lord thy God, and shall be offered upon the altar.
76 words,
306 letters.
4. Of the choice of thy fields, that which is good for food without change or addition, and whatsoever is used for bread for man, that is holy unto the Lord thy God, and shall be offered unto him as an offering, and lifted
[Page 107]
up to the Priest; but it shall not be offered on the altar.
56 words,
217 letters.
5. And whatsoever other thing ye offer, it shall be accompanied with one of these, and thus thy gift shall be sanctified. But if it be not accompanied with one of these, thou shalt redeem it at the Priest’s valuation, and it and the price thereof shall be the Lord’s.
49 words,
208 letters.
Total—5 sec., 236 words, 992 letters.
1. Of the first institution of sacrifices the Divine Oracles make no record. But the date of them goes back to the first of men.
2. Cain and Abel, the sons of Adam, offered sacrifices; Cain, of the fruits of the field, and Abel of the firstlings of his flocks, (Gen. iv, 3-5,) and God had respect to the offering of Abel, and not to that of Cain.
3. Why God had respect to the offering of Abel, and not to that of Cain, is not stated in Genesis; but the most common inference has been that it was merely because Abel offered of the flocks, and Cain of the fields.
4. This reason alone seems quite insufficient; for other offerings than those of slaughter are often acceptable, and required by the Law.
5. The Book of Jasher* gives as the reason, that Cain “had brought of the inferiour fruit of the ground before the Lord;” (Jasher i, 16;) whereas, an offering, to be acceptable, should always be of the best.
6. Sacrifices continued in all ages, from Adam till Christ;
*The name Jasher is not that of a man, the author of a book; but of the book itself; and signifies the upright or just: the Book of the Upright, or the True or Upright Record.
[Page 108]
but there has been a wide field of argument as to the propriety of their continuance subsequently.
7. The general, though not quite universal, sentiment among Protestants is, that no form of sacrifice should be offered since the offering of Christ for the redemption of mankind.
8. Romanists hold that the Eucharist, as often as it is repeated, is an offering anew of Christ a sacrifice for the sins of men; and in supporting their theory, offer some testimonies, clearly enough showing that, in all the ages, the chosen of God will offer unto him acceptable offerings; (Mal. i, 11. Rev. viii, 3;) but fail to show that that in particular is the offering spoken of.
9. Both Protestants and Romanists are in the dark in this matter; not only for want of a proper understanding of the true nature of a sacrifice, but also of the prerogatives of the Priesthood, in all its divisions.
10. It is the prerogative of the Melchisedek Priesthood to offer certain sacrifices, and to administer certain ordinances and sacraments. Wherever that Priesthood is found, there those sacrifices, ordinances and sacraments may be looked for.
11. The Melchisedek Priesthood existed in the times of the Patriarchs, and offered sacrifices. The same Priesthood, during the continuation of the Jewish nation, existed in the persons of several Prophets, who erected and sacrificed on altars at other places, than the sanctuary in the keeping of the Aaronick Priesthood, (1st Kings xviii, 30-38. 2d Sam. xxiv, 25. Jud. vi, 25, 28. xiii, 16-20,) which the Aaronick Priesthood were forbidden to do. (Deut. xii, 10-14)
12. Jesus, as well as most of these Prophets, came of other tribes than that which held the Aaronick Priesthood, and it is witnessed of him that he is a Priest after the order of Melchisedek. (Ps. cx, 4. Heb. v, 6, 10. vii, 17, 21.)
[Page 109]
13. His Apostles were made partakers of the same calling, (Heb. iii, 1. Matt. xvi, 18, 19. xxviii, 18, 19. Eph. ii, 20,) and inducted into the same Priesthood; for they were of tribes to which the Aaronick Priesthood did not pertain, and administered sacraments and ordinances over which it had no power.
14. The Apostles, therefore, are Priests after the order of Melchisedek. Being inducted into that Priesthood, they have power to administer the sacraments, and offer the sacrifices which pertain to it.
15. And it is particularly worthy of remark, that the only offering made by Melchisedek, of which the Bible makes any mention, is that of the bread and wine, (Gen. xiv, 18,) which is everywhere recognized as a sacrament, if not a sacrifice.
16. It is, therefore, clear from the testimonies in the Bible, without reference to any other revelation or law, that the rites peculiar to the Melchisedek Priesthood continue.
17. Christ himself is the one sacrifice, great above all others, offered once in fact; offered ever in symbol; who was offered, not upon an altar, nor by a Priest, after the manner of all instituted sacrifices, but a natural sacrifice; yielding himself, who had done no sin, to the wrath of sinners; that by his sufferings he might bring them life.
18. This is the true and proper idea of a sacrifice. It is a something valuable given, or yielded up to be destroyed, as the sole or necessary means of saving something else. From this natural, originated all sacerdotal sacrifices.
19. And as the Eucharistick Sacrifice is a symbol of the natural sacrifice of Jesus, so sacerdotal sacrifices are all voluntary offerings, in lieu of natural sacrifices. Instead of being burdensome to those who offer them, the design and effect of the institution of sacerdotal sacrifices, is to diminish the necessity for the natural.
1. THOU shalt offer upon the altar of the Lord thy God, and before his Priests, sacrifices for sinofferings, and for trespassofferings, and for memorials, and for peaceofferings, and for thankofferings.
30 words,
163 letters.
2. Thy offerings shall be of the firstlings of thy flocks, and of the choice of thy fields, and of the chief of all holy things.
25 words,
98 letters.
3. Of thy flock shalt thou offer the firstling of male or female, without deformity or blemish, of such as divide the hoof and chew the cud; and of fowls, shalt thou offer all singing birds; and of fishes, all that have scales and fins; and of shell fish, such as have two shells, and move about from place to place: these shall be holy unto the Lord thy God, and shall be offered upon the altar.
76 words,
306 letters.
4. Of the choice of thy fields, that which is good for food without change or addition, and whatsoever is used for bread for man, that is holy unto the Lord thy God, and shall be offered unto him as an offering, and lifted
[Page 107]
up to the Priest; but it shall not be offered on the altar.
56 words,
217 letters.
5. And whatsoever other thing ye offer, it shall be accompanied with one of these, and thus thy gift shall be sanctified. But if it be not accompanied with one of these, thou shalt redeem it at the Priest’s valuation, and it and the price thereof shall be the Lord’s.
49 words,
208 letters.
Total—5 sec., 236 words, 992 letters.
1. Of the first institution of sacrifices the Divine Oracles make no record. But the date of them goes back to the first of men.
2. Cain and Abel, the sons of Adam, offered sacrifices; Cain, of the fruits of the field, and Abel of the firstlings of his flocks, (Gen. iv, 3-5,) and God had respect to the offering of Abel, and not to that of Cain.
3. Why God had respect to the offering of Abel, and not to that of Cain, is not stated in Genesis; but the most common inference has been that it was merely because Abel offered of the flocks, and Cain of the fields.
4. This reason alone seems quite insufficient; for other offerings than those of slaughter are often acceptable, and required by the Law.
5. The Book of Jasher* gives as the reason, that Cain “had brought of the inferiour fruit of the ground before the Lord;” (Jasher i, 16;) whereas, an offering, to be acceptable, should always be of the best.
6. Sacrifices continued in all ages, from Adam till Christ;
*The name Jasher is not that of a man, the author of a book; but of the book itself; and signifies the upright or just: the Book of the Upright, or the True or Upright Record.
[Page 108]
but there has been a wide field of argument as to the propriety of their continuance subsequently.
7. The general, though not quite universal, sentiment among Protestants is, that no form of sacrifice should be offered since the offering of Christ for the redemption of mankind.
8. Romanists hold that the Eucharist, as often as it is repeated, is an offering anew of Christ a sacrifice for the sins of men; and in supporting their theory, offer some testimonies, clearly enough showing that, in all the ages, the chosen of God will offer unto him acceptable offerings; (Mal. i, 11. Rev. viii, 3;) but fail to show that that in particular is the offering spoken of.
9. Both Protestants and Romanists are in the dark in this matter; not only for want of a proper understanding of the true nature of a sacrifice, but also of the prerogatives of the Priesthood, in all its divisions.
10. It is the prerogative of the Melchisedek Priesthood to offer certain sacrifices, and to administer certain ordinances and sacraments. Wherever that Priesthood is found, there those sacrifices, ordinances and sacraments may be looked for.
11. The Melchisedek Priesthood existed in the times of the Patriarchs, and offered sacrifices. The same Priesthood, during the continuation of the Jewish nation, existed in the persons of several Prophets, who erected and sacrificed on altars at other places, than the sanctuary in the keeping of the Aaronick Priesthood, (1st Kings xviii, 30-38. 2d Sam. xxiv, 25. Jud. vi, 25, 28. xiii, 16-20,) which the Aaronick Priesthood were forbidden to do. (Deut. xii, 10-14)
12. Jesus, as well as most of these Prophets, came of other tribes than that which held the Aaronick Priesthood, and it is witnessed of him that he is a Priest after the order of Melchisedek. (Ps. cx, 4. Heb. v, 6, 10. vii, 17, 21.)
[Page 109]
13. His Apostles were made partakers of the same calling, (Heb. iii, 1. Matt. xvi, 18, 19. xxviii, 18, 19. Eph. ii, 20,) and inducted into the same Priesthood; for they were of tribes to which the Aaronick Priesthood did not pertain, and administered sacraments and ordinances over which it had no power.
14. The Apostles, therefore, are Priests after the order of Melchisedek. Being inducted into that Priesthood, they have power to administer the sacraments, and offer the sacrifices which pertain to it.
15. And it is particularly worthy of remark, that the only offering made by Melchisedek, of which the Bible makes any mention, is that of the bread and wine, (Gen. xiv, 18,) which is everywhere recognized as a sacrament, if not a sacrifice.
16. It is, therefore, clear from the testimonies in the Bible, without reference to any other revelation or law, that the rites peculiar to the Melchisedek Priesthood continue.
17. Christ himself is the one sacrifice, great above all others, offered once in fact; offered ever in symbol; who was offered, not upon an altar, nor by a Priest, after the manner of all instituted sacrifices, but a natural sacrifice; yielding himself, who had done no sin, to the wrath of sinners; that by his sufferings he might bring them life.
18. This is the true and proper idea of a sacrifice. It is a something valuable given, or yielded up to be destroyed, as the sole or necessary means of saving something else. From this natural, originated all sacerdotal sacrifices.
19. And as the Eucharistick Sacrifice is a symbol of the natural sacrifice of Jesus, so sacerdotal sacrifices are all voluntary offerings, in lieu of natural sacrifices. Instead of being burdensome to those who offer them, the design and effect of the institution of sacerdotal sacrifices, is to diminish the necessity for the natural.