The creation of righteous, public sentiment.
The influence of man upon man is omnific; it touches him at every point. The potency of influence depends on character, rank, age, station. The character of kings is soon reflected on their courtiers. From this principle is born the adage, "Like priest, like people." Crimes proceed from depraved sentiment, and sentiment can be purified by righteous influence.
I. CRIME COVETS CONCEALMENT. All crime is cowardly, base, mean. It fears the light. This may furnish a test for acts that lie near the boundary lines of morality, and admit of question. If the fierce light of righteous opinion is dreaded, the thing is already condemned. So lacking in fortitude and courage is the murderer, that he will seldom confess the truth unless conscience scourges him with intolerable remorse. Yet it is, in well-organized society, an exceptional thing if the murderer escapes. The movements of Divine providence usually furnish some clue to the red-handed man. Still, if amid the infirmities of human government the culprit should escape, he is amenable to another jurisdiction where concealment is impossible. Every crime shall eventually be seen in a blaze of noontide light.
II. MAGISTERIAL RESPONSIBILITY IS INDICATED. Crime is not merely injury against an individual, it is an assault upon society. If murder pass with impunity, no life will soon be safe. In the human race there is a solidarity of interest. Men constitute a family. Cities have a character as well as persons. The real leaders in society are laden with heavy responsibility. It is their paramount duty to foster healthy public sentiment; and if this sentiment does not penetrate far enough to prevent crime, it should penetrate far enough to detect crime. Every man can contribute something to influence public morals, and magistrates should lead the way.
III. PUBLIC ABHORRENCE OF CRIME IS IMPRESSIVELY SHOWN. The minds of men are more impressed by deeds than by words, especially by symbolic acts surrounded by the sanctions of religion. It was of the first importance that the city elders should be beyond any suspicion of connivance with the deed. Therefore they must publicly purge themselves by solemn attestation. A valuable heifer was to be selected, and the elders were required to decapitate the victim—a public protest that this would be their own desert if in any degree they had been accessories to the crime. The natural scene selected for this rite was significant. It was to be done in a rugged valley given over to barrenness or natural desolation; being an impressive picture of sin's effect. Accompanying this solemn immolation—this appeal of innocence to Heaven—there was the most explicit utterance of words; so that the honor of the rulers might shine out clear and bright. Magisterial authority is founded on public regard. It was, moreover, a representative act. Every citizen spoke through these elders.
IV. MEDIATION IS HERE FORESHADOWED. It is possible by our thoughtlessness to "become partaker of other men's sins." We all share, in greater or lesser measures, in the guilt of the race. There are sins of ignorance, and to these a measure of culpability belongs. Evils might have been prevented if we had been more faithful. But, by God's appointment, substitution is permitted. Other blood may be shed, by virtue of which we may be redeemed. "The blood of bulls and goats can never take away sin;" nor can the blood of man. No material compensation can be made for moral wrong. But moral effects may be produced by substitution, which shall be equally just and more beneficent. As the priests of olden time were mediators between God and the Jews, so we have a Great High Priest, who is a real Mediator, having royal interest for us with God.
V. PENITENCE AND PURITY ARE TWIN SISTERS. (See Deuteronomy 21:9.) There is an appeal for mercy: "Be merciful, O Lord, unto thy people Israel." Some measure of culpability must be felt in every solicitation of mercy. For mercy is that principle in God which conveys blessing when no merit exists. And if true penitence moves in the breast, it is the parent of reformation; its purpose is amendment. It seeks not only removal of burdens, but the destruction of the evil thing. In the hour of penitence, new love and new hate are born. Unless fruits of righteousness appear, penitence is only pretence. The sincere cry for mercy is always followed by "doing that which is right in the sight of the Lord."—D.