Part 3

But passing over the many dark calendars of crime which generations had filled up, the apostle singles out Abel alone, as he was the first one of our race who died, and that by the hand of violence. That murder woke the first cry of blood which the world ever heard. It was when the world was young. And as then there were no human courts established to sit in judgment upon crime and punish the guilty, the Almighty himself came forth from his solitude and made inquisition for blood, and pronounced sentence upon the fratricide. The testimony upon which God convicted Cain, was the testimony of blood. It cried unto heaven from the ground; and by the prompt and terrible interposition of the Almighty at that epoch, God impressed upon the race the sacredness of human life and the certain vengeance which would pursue the man who shed blood.

The blood of Abel, though it spoke a language like to that of ten thousand murders since committed, still arrests attention; for it was the first cry of murder which had shocked the world. It stands at the head of the dark roll of guilt which is still filling up. It stained for the first time the bosom of our mother earth. It flung a ghastly mangled corpse into the first family of our race, and deepened the gloom which, at the fall, settled upon the earliest history of humanity, into shadows black as Tartarus.

These considerations would be enough to prompt the apostle to single out the death of Abel from all that followed it.

And in the text he contrasts its testimony with that of the blood of Christ.

What was its utterance? What did the blood of Abel say? Come with me and stand over the revolting spectacle. Look on the clotted gore and ghastly features of the murdered man, and hear the testimony:

1. The blood of Abel testified to the actual infliction of _the penalty of death_ which had been passed upon the race. It is evident that Adam and Eve could not have fully understood the full meaning of the curse which had been pronounced upon them. Spiritual death, consisting in a loss of holiness and separation from God's favor, they had already suffered. And they might have had some vague idea of that death which would close their earthly life, and dissolve the body back to dust; but they could know very little about it. They had never seen it. The death of animals offered in sacrifice would help their conceptions very little. Anxiously they questioned what more there was in the sentence which God had pronounced upon them. Time wore along; their family increased: sons and daughters grew up around them, and yet they had never witnessed an instance of death. Perhaps they began to doubt whether there was any thing more in the curse than what they had already suffered. With ruddy cheeks and growing strength, their posterity increased for more than a century after the fall. Their children's children smiled upon their knees. As yet they had never seen a corpse; as yet the earth had not a single grave.

But from the blood of Abel there came a message of unutterable anguish, which dispelled the faintest hope of escape from the threatened penalty. Around his body, stretched on the bloody ground, gathered Adam and Eve and their descendants, and there in heartrending agony and distraction gazed on the dead man's ghastly features, and read in them the first lesson of death. Yes, there was death!--death, which they had long talked about, and wondered what it was--death, which they had never seen before: it had come at last.

The awful revelation was before them. All doubt, all questioning about their fatal doom was gone. The king of terrors had entered upon his dominions, and set up his ghostly sceptre over every thing that breathed. There was his first conquest.

And from that blood there went forth a voice which published to all the living the execution of the curse. Henceforth all hope of escape must be cut off. The work of death had now begun. Adam and all his race must prepare to die.

2. The blood of Abel spoke of the deep and awful _depravity_ of human nature consequent upon the fall. It showed that man's fallen nature was early ripe for the most atrocious wickedness. The seeds of corruption implanted in that nature required no long period of ages to bring forth their fatal fruits. They developed themselves with most terrible rapidity. The earliest crime on record in the history of the race, is of Titanic proportions. Old as the world has grown in guilt, it has yet found nothing to surpass it. Familiar as we are with its dark and dreary annals, its oft-repeated chronicles of wickedness, there is not in them all a more thrilling testimony to the deep and universal depravity of fallen nature, than is uttered in that first cry of blood which went up from the ground into the ear of God. It would seem as though man's darkened spirit could not wait for death to begin his fatal work upon the species by what we now call the natural course of sickness and disease, but he must himself chide death with tardiness, and lift his own hand with murderous intent, and slay his fellow.

The blood of Abel speaks not of Abel calmly yielding up his breath, while his head lies peacefully on his mother's lap. It calls us to no softened couch over which fond parents bend in agony, and catch the placid smile which lingers on the countenance, and gather up the few rays of hope which beam in the dying eye, and which seem to whisper that death may, after all, be not so formidable a thing.

In no such way does it speak to us. But it is Abel murdered, Abel stretched upon the cold ground, weltering in his blood, a mangled, ghastly spectacle. And every clotted blade of grass, and every bloody stone has found a tongue, and cries, "A brother's hand has done the hellish deed." We stand aghast, and ask for no more appalling testimony to the total depravity of the species. Try as we may to soften down the hideousness of that depravity, after all our study to find something to relieve the odiousness of that corruption which festers in the soul, there is a voice in the earliest history of the race, a voice of blood which mocks our arguments and banishes our cherished convictions.

3. The blood of Abel cries for _vengeance_. It was the only testimony the Almighty produced when he summoned Cain to trial. The deed was done in secret. No one saw it. No one heard the dying man's last groan. His lips were sealed, his tongue was stiff and cold, and the murderer thought that by a brazen and persistent denial of his crime, he could escape detection. But though Abel could not testify, and no living man saw the uplifted hand which smote him, still there were witnesses enough. Dumb things grew eloquent, and the voice of blood published the foul deed to God and man.

From what we have read of the history of murderers, it would seem that there was something more than a rhetorical figure in those words in Genesis, which give a voice to the blood shed by violence. Hundreds and thousands have heard such a voice. Often it amounts to nothing, that the assassin has concealed his crime from his fellow-men, and can walk abroad in the community with no suspicious eyes turned towards him. He is haunted by something which keeps publishing his guilt. The ghastly visage of his victim rises before him, and follows him. It shakes its gory locks at him, crossing his path everywhere like an avenger who will not be appeased. Its avenging cry rings in his ears. He starts at the sound of his own footsteps. Every thing seems to echo it. The rustling of a leaf alarms him. The murmuring waterfall tells the bloody tale; the winds wail it through the air. It seems to him that all the world has found it out. Inanimate things have grown articulate, and published it. He expects the next man who meets him in the street will accuse him to his face. And not unfrequent is it, that by the very alarm and uneasiness, the strange anxiety and restlessness which he betrays, the eye of suspicion is turned upon him, and a clue is furnished, which leads to the disclosure of his crime.

This avenging cry of blood is the hardest thing in the world to silence. It will not be appeased without the life of him who shed it. It is the voice of retributive justice, speaking from the throne of God, and echoed from the inner judgment-seat of the human conscience, demanding blood for blood. It is an awful voice, which, for the first time, the world heard when Abel's blood was shed.

But it is time we turned to listen to another voice to which the text invites us. It is indeed the voice of blood; but it is a strange, a new voice, which speaks a new language to the soul. It is the "blood of sprinkling." The crucifixion of the Son of God was a most foul and atrocious deed of blood: but in consequence of a special and extraordinary arrangement by the Godhead, called the covenant of redemption, that blood spilled on Calvary received a new significancy, and spoke better things than blood had ever spoken before.

1. The blood of sprinkling speaks better things _to God_, than the blood of Abel did. That blood cried unto God from the ground for vengeance, but the blood of Christ sends aloft to the Almighty's throne a far different testimony. It speaks to God of a full satisfaction made to his law and justice for the sins of guilty men. It stands before the eternal Majesty, and challenges the divine attributes of truth and holiness and justice to say aught they can against the sinner's acquittal and acceptance. It holds up before the glittering sword of justice the cleft side and dripping hands of Jesus, and boldly asks, Is not this enough? It declares to God that now it is consistent with himself and his righteous government to pardon the transgressor, and extend to him the open hand of reconciliation. It pleads for guilty sinners in the heavenly world, and before the throne of Jehovah; and louder than the roll of the eternal anthem, and the shoutings of the angelic choirs, its mighty and prevailing voice is heard, "Spare him; for I have found a ransom." It bids mercy reveal her lovely face, and sway her sceptre over a fallen, but now redeemed world. Yes, the blood of sprinkling is heard in the highest heaven. It speaks in the ear of God.

2. It speaks _to men_. It proclaims to them a new and living way of approach to God. The apostle tells us, in the epistle to the Hebrews, that this way is through the blood of Christ, and that Christ hath consecrated this way to us through the veil, that is to say, his flesh.

Before this new provision was made, the only way of acceptable approach to God was through the covenant of works which required complete personal obedience to the divine law. That way was closed. Sin broke it up, and man had no possible means of repairing it. Another way must be discovered, else we must remain under condemnation. The blood of sprinkling opens up a new and living way. It speaks to men of pardon, and assures them that the sacrifice of the cross was a full propitiation for their sins, which God himself has approved. It declares to sinners, that now God can be just, and the justifier of the ungodly; that it has done all that was necessary to satisfy divine justice and avert the sentence of wrath which was over them, and that the very God who before appeared to them as a consuming fire, is now plenteous in mercy, and ready to forgive.

3. The blood of Christ speaks peace to the human _conscience_. Anxious as the sinner may be to escape the penalty of his transgressions, his conscience holds him to the conviction that that penalty must be endured; for God, whatever else he be, must be a God of justice, and must insist upon the sanctions of his law. Much as our selfish nature longs to escape suffering for sin, the conscience sternly says it cannot be. That suffering must be met. The penalty of transgression must be borne.

And now comes in the voice of blood, and says it has been borne, for the dying Saviour was made a curse for us. His cruel sufferings were in the stead of ours, and "on him was laid the iniquity of us all." Conscience can now be at rest, for its claims are satisfied. There is peace through the blood of the cross. The sinner may take refuge here from every accusing voice, and cherish the sweet consciousness of forgiveness.

Again, it speaks of _inward cleansing_ from pollution. Under the Levitical service, the sprinkling of blood was the symbol of purification. It typified the effects of the blood of Christ. The soul that comes to it experiences an inward renewing, and becomes the seat of gracious affections, implanted by the Holy Spirit.

And lastly, it speaks of final and complete _salvation_ in the heavenly world. It is the purchase price of redemption which God the Father has already accepted from Christ his Son. It is all a sinner needs to enter heaven. By it he is fully justified, and adopted into the family of God. It fills the soul with joy and peace, and enables it to hope with confidence for the future glory. It is the believer's title to eternal life, which he can carry with him through the gates of death, and which secures him a joyous welcome to the realms of purity and bliss, whither the Forerunner has already gone to prepare mansions for his people.

Such is the language which the blood of sprinkling speaks. No other blood ever spoke like it. No other voice has borne such tidings of great joy to sinners. Turn your anxious ear to every quarter; go listen to the law; go through the universe and summon all the voices which testify of the Almighty, which bespeak his might and majesty, his wisdom and goodness, and you listen in vain for any utterance of peace and hope and favor to a sinner, like that which is proclaimed in the blood of Calvary. That voice which breaks forth from the cross of Jesus is the apocalypse of the world's redemption.

It is the voice of hope and salvation for a lost and guilty race. It reverberates along the arches of the heavenly world, and calls forth a smile of reconciliation on the face of the Almighty. It rolls over against Sinai, and lo, the dark clouds scatter, and the lightnings cease to flash, and the thunders grow still. It comes to the human soul burdened with guilt and shame, and assures it of pardon, peace, and eternal life.

Thousands upon thousands have heard it, and gone to glory listening to it. It is still speaking. It will keep on speaking till all the dwellers on this earth shall hear it, and an innumerable company out of every kindred and tribe and people shall be saved by it.

I conclude with the solemn words of caution with which the apostle follows up the text: "See that ye refuse not him that speaketh."

There are many calls in the world which we may well refuse to listen to. Many are crying, Lo here, and, Lo there, whom we may refuse to follow. There are many teachings in the various departments of science and history which are interesting and profitable subjects of study; but we may remain in ignorance of them without materially affecting our well being for time or for eternity.

It is not so with this voice which speaks to us in the blood of a crucified Saviour. Here are utterances which it well becomes every man to hear and study. It will not do, sinner, to turn away from it. It is a voice of authority and power. It tells of the inexorable work of divine justice, of the stern exactions of God's violated law. It tells of an expiation for your sins, of deliverance from the wrath to come. It publishes hope and salvation to the guilty and the lost, pardon and reconciliation with your offended God. It invites you to trust your guilty soul upon the Saviour, to come with godly sorrow for all your transgressions, and accept of God's free grace in a Redeemer. It assures you that your God, against whom you have sinned, is now ready to forgive; that his hand of mercy is reached out to you, and heaven and eternal life are open to you. Oh, hear it; it is the only hope left for you. In all the universe there is no voice like it, which can bring peace and comfort to your soul. Oh, hear it. Though other voices call loudly to you, and importune you; though the world besets you, and business, pleasure, wealth, and honor clamor in your ears; though pride and passion and sinful lusts cry out, and seek to drown its utterances, still turn your ear to the cross, and seek salvation in the atonement which is published there.

For, ah, if you "refuse Him that speaketh," you must perish. You have, in so doing, thrust away from you the only provision which has ever been made to save you from wrath to come. You close behind you the door of reconciliation which the Son of God has opened. You trample under foot the only flag of truce which heaven has sent down to this revolted province. You put an end to all further negotiations for peace, and you rush on the thick bosses of Jehovah's buckler. Oh, pause, we beseech you. Stop before you reject the great salvation. Come and listen a while to what the blood of Jesus says. Ponder it well before you turn away. Take into account the consequences of its rejection, and see if you can well afford to refuse its blessings.

IV.

Christians God's Temples.

KNOW YE NOT THAT YE ARE THE TEMPLE OF GOD, AND THAT THE SPIRIT OF GOD DWELLETH IN YOU? 1 COR. 3:16.

The frequency with which the apostles speak of Christians under the figure of a temple, is worthy of special notice. In the sixth chapter of this epistle, Paul calls our bodies the temple of the Holy Ghost. In the second epistle, he calls believers the temple of the living God, in whom God dwells. In Ephesians he describes them as a great building, upon Christ the corner-stone, fitly framed together, growing unto a holy temple in the Lord.

The apostle Peter, also addressing Christians, says, "Ye also, as lively stones, are built up a spiritual house;" and Jude in his epistle exhorts them to build themselves up on their most holy faith, and keep themselves in the love of God.

The figure of a temple was a common and favorite one with the apostles. Two reasons may be assigned for this.

It was easily understood by those whom they addressed. The Christian converts, whether at Corinth, at Philippi, or at Rome, were familiar with these structures. In almost every city of Asia Minor and the whole Roman empire, their massive columns and lofty domes adorned their streets, and invited them to the worship of the gods. The sacred temple of the true God at Jerusalem also was not unknown to those who were scattered over Asia Minor. Many of the early converts in those parts were of Jewish extraction, and were well acquainted with the temple service at Jerusalem. The figure of a temple was a familiar one, and universally understood by the early Christians.

A second reason for its frequent use in the New Testament is its appropriateness and significancy. The apostles employ it to present Christians in their peculiar position and obligations. It is a most suggestive figure, sometimes applied to Christians individually, at other times to them as a body, the church fitly framed together, and growing unto a holy temple in the Lord.

1. The temples of antiquity were most _costly_ structures. Seldom were they erected out of the fortunes of any private individual; the resources of an empire were often spent upon them. The contributions of all the cities of Greece were expended on the famous temple at Delphi; its gorgeous shrines were thickly overlaid with gold, and within its walls were gathered the choicest statuary, and all the combined wonders which art could furnish.

At Rome, the magnificent temple of Jupiter shone with the gilding of more than 12,000 talents, while upon its foundation alone was expended thirty thousand pounds weight of silver.

Ancient Athens exhausted her wealth and the sublimest achievements of art upon those vast and imposing structures built in honor of the gods. The Parthenon, rising in majestic splendor on the brow of the Acropolis, dazzled the eyes of the beholder. Every thoroughfare boasted of some splendid pile. In the age of Pericles, the vast treasures of Greece, the finest marbles from the Parian quarries, the chisel of Phidias and the pencil of Zeuxis, the brass and ivory and gold and ebony and cypress from many lands, were all employed upon those structures which rendered Athens the wonder of the world.

The temple of God at Jerusalem also was built at vast expense. The nation brought their gifts. No private individual was able to construct it.

And are not Christians like the ancient edifices, in the cost which has been incurred in their behalf? Does not the apostle justify this point of comparison when, after saying that our bodies are the temple of the Holy Ghost, he immediately adds, "for ye are bought with a price?" In estimating what it cost to make a human soul, ruined and defiled, into a spiritual temple for God, we cannot enter into any arithmetical calculations of dollars and cents; for says the apostle, "Ye were not redeemed with corruptible things, such as silver and gold." But we must speak of a great expenditure, a mighty outlay which has been incurred. To build the soul's ruins into a temple is a grander, costlier work, than to build the Parthenon. Man could build the latter, but God alone could build the former. And even for him to do it, required a new and special administration, and the sacrifice of his only Son.

In constructing these spiritual temples, the eternal Son left the realms of glory, and became "a man of sorrows, and acquainted with grief." He was rich, but he became poor, that we, through his poverty, might be rich. To compute the cost of this work, you must take the measure of that infinite sacrifice which the Lord Jesus has made for you: tell what it was to leave the throne of heaven, and become a man on earth; to obey the broken law and bear its curse; to die in agony upon the cross. To compute the cost, you must reckon up the value of that blood which was shed on Calvary, and of the mighty agency of the Holy Spirit which is actually employed in restoring and refitting the human soul.

There is no earthly calculus which can furnish the true answer. There are no corruptible things, such as silver and gold, which can be weighed against the precious blood of the Son of God. Yet this was the price paid for your redemption. This is what these Christian temples cost--temples which the world cares little for, but temples growing beautiful to the eye of God, around whose portals angels hover as ministering spirits, to bear aloft to the throne the prayers which are breathed within them.

2. A temple is remarkable for its _durability_. It is not like a tent, or a tabernacle, pitched for a short season, and then taken down. The materials which are used, and the manner of their construction, show that it will endure. The temples of antiquity were built for ages. Plutarch, when speaking of those of Athens, says, "Now they are old, they have the freshness of a modern building. A bloom is diffused over them which preserves their aspect untarnished by time, as if they were animated with a spirit of perpetual youth and unfading elegance."

Those sacred structures, so familiar to the early Christians, stood unchanged while generations passed away. Time seemed to pass them by, while men and all their other works mouldered under his touch.

How aptly does this suggest to us the imperishable nature of that work which the Holy Spirit carries on in the temple of the human soul. It is no ephemeral work. Every Christian coworking with God, is working for eternity. That soul which has become a temple, will stand the changes of time, and the floods of temptation. The world cannot demolish it. It is a work of grace. And where God has begun it, he will carry it on to the day of redemption.