Death had passed upon all men. Yet in the hearts of the death-smitten there was still a longing for life. Sin-leprous souls yearned for that in-flow of new being, which could come only through inter-union with the divine nature, in oneness of life with the Author and Source of all life. Revelation and prophecy had assured the possibility and the hope of such inter-union. Rite and ceremony and symbol, the wide-world over, signified man’s desire, and man’s expectation, of covenanted access to God, through personal surrender, and through life-giving, life-representing blood. But, where men yielded up unauthorized offerings, even of their own blood, or of the very lives of their first-born, they confessed themselves unsatisfied with their attitude God-ward; and, where men followed a divinely prescribed ritual, they were taught by that very ritual itself, that the outpoured blood and the partaken flesh of the sacrifices were, at the best, but mere shadows of good things to come.[596] The whole creation was groaning and travailing in pain together, until the birth of the world’s promised redemption.[597] The symbolic covenant of blood-friendship was between God and Abraham’s seed; and in that seed were all the nations of the earth to have a blessing. God had called on Abraham to surrender to him his only son, in proof of his unfailing love; and, when Abraham had stood that test of his faith, God had spared to him the proffered offering. It now remained for God to transcend Abraham’s proof of friendship, and to spare not his own and only Son,[598] but to make him a sacrificial offering, by means of which the covenant of blood-friendship, between God and the true seed of Abraham, might become a reality instead of a symbol. Abraham had given to God of his own blood, by the rite of circumcision, in token of his desire for inter-union with God. God was now to give of his blood, in the blood of his Son, for the re-vivifying of the sons of Abraham in “the blood of the eternal covenant.”[599]