The moral and spiritual purpose of this law concerning the use of blood was apparently twofold. In the first place, it was intended to educate the people to a reverence for life, and purify them from that tendency to bloodthirstiness which has so often distinguished heathen nations, and especially those with whom Israel was to be brought in closest contact. But secondly, and chiefly, it was intended, as in the former part of the chapter, everywhere and always to keep before the mind the sacredness of the blood as being the appointed means for the expiation of sin; given by God upon the altar to make atonement for the soul of the sinner, "by reason of the life" or soul with which it stood in such immediate relation. Not only were they therefore to abstain from the blood of such animals as could be offered on the altar, but even from that of those which could not be offered. Thus the blood was to remind them, every time that they ate flesh, of the very solemn truth that without shedding of blood there was no remission of sin. The Israelite must never forget this; even in the heat and excitement of the chase, he must pause and carefully drain the blood from the creature he had slain, and reverently cover it with dust;--a symbolic act which should ever put him in mind of the Divine ordinance that the blood, the life, of a guiltless victim must be given, in order to the forgiveness of sin. A lesson lies here for us regarding the sacredness of all that is associated with sacred things. All that is connected with God, and with His worship, especially all that is connected with His revelation of Himself for our salvation, is to be treated with the most profound reverence. Even though the blood of the deer killed in the chase could not be used in sacrifice, yet, because it was blood, was in its essential nature like unto that which was so used, therefore it must be treated with a certain respect, and be always covered with earth. It is the fashion of our age--and one which is increasing in an alarming degree--to speak lightly of things which are closely connected with the revelation and worship of the holy God. Against everything of this kind the spirit of this law warns us. Nothing which is associated in any way with what is sacred is to be spoken of or treated irreverently, lest we thus come to think lightly of the sacred things themselves. This irreverent treatment of holy things is a crying evil in many parts of the English-speaking world, as also in continental Christendom. We need to beware of it. After irreverence, too often, by no obscure law, comes open denial of the Holy One and of His holy Son, our Lord and Saviour. The blood of Christ, which represented that holy life which was given on the cross for our sins, is holy--an infinitely holy thing! And what is God's estimate of its sanctity we may perhaps learn--looking through the symbol to that which was symbolised--from this law; which required that all blood,