For the accuracy of these assertions or implications by a succession of prophets and psalmists there is a remarkable body of historical evidence. The sacrificial system of Israel is in its origins of far earlier date than the days of Moses and the Exodus from Egypt. It has so much, both of form and meaning, in common with the systems of kindred nations as to prove it to be part of the heritage naturally derived by all of them from their Semitic forefathers. And the new element brought into the traditional religion of Israel at Sinai was just that on which Jeremiah lays stress—the ethical, which in time purified the ritual of sacrifice and burnt-offering but had nothing to do with the origins of this. Therefore it is certain _first_ that Amos and Jeremiah meant literally what they stated or implicitly led their hearers to infer—God gave no commands at the Exodus concerning burnt-offerings and sacrifices—and _second_ that historically they were correct. But, of course, their interest in so saying was not historical but spiritual. Their aim was practical—to destroy their generation’s materialist belief that animal sacrifice was the indispensable part of religion and worship. Still his way of putting it involves on the part of Jeremiah a repudiation of the statements of Deuteronomy on the subject. So far, then, Jeremiah opposed the new Book of the Law.(301) But with all this do not let us forget something more. While thus anticipating by more than six centuries the abolition of animal sacrifices, Jeremiah, by his example of service and suffering, was illustrating the substitute for them—the _human_ sacrifice, the surrender by man himself of will and temper, and if need be of life, for the cause of righteousness and the salvation of his fellow-men. The recognition of this in Jeremiah by a later generation in Israel led to the conception of the suffering Servant of the Lord, and of the power of His innocent sufferings to atone for sinners and to redeem them. * * * * * This starts a kindred point—and the last—upon which Jeremiah offers, if not a contradiction, at least a contrast and a supplement to the teaching of Deuteronomy. We have noted the absoluteness—or idealism—of that Book’s doctrines of Morality and Providence; they leave no room for certain problems, raised by the facts of life. But Jeremiah had bitter experience of those facts, and it moved him to state the problems to God Himself. He owns the perfect justice of God; but this only makes his questioning more urgent. Too righteous art Thou O Lord, XII. 1 That with Thee I should argue, Yet cases there are I must speak to Thee of: The way of the wicked—why doth it prosper, And the treacherous all be at ease? Thou hast planted them, yea they take root, 2 They get on, yea they make fruit; Near in their mouths art Thou, But far from their hearts.