 the same
spot the very same abominations for which the erring Hebrews had just been
so signally chastised.

(M135) We have still to ask which of their children the Semites picked out
for sacrifice; for that a choice was made and some principle of selection
followed, may be taken for granted. A people who burned all their children
indiscriminately would soon extinguish themselves, and such an excess of
piety is probably rare, if not unknown. In point of fact it seems, at
least among the Hebrews, to have been only the firstborn child that was
doomed to the flames. The prophet Micah asks, in a familiar passage,
"Wherewith shall I come before the Lord, and bow myself before the high
God? shall I come before him with burnt offerings, with calves of a year
old? Will the Lord be pleased with thousands of rams, or with ten
thousands of rivers of oil? shall I give my firstborn for my
transgression, the fruit of my body for the sin of my soul?" These were
the questions which pious and doubting hearts were putting to themselves
in the days of the prophet. The prophet's own answer is not doubtful. "He
hath shewed thee, O man, what is good; and what doth the Lord require of
thee, but to do justly and to love mercy, and to walk humbly with thy
God?"(456) It is a noble answer and one which only elect spirits in that
or, perhaps, in any age have given. In Israel the vulgar answer was given
on bloody altars and in the smoke and flames of Tophet, and the form in
which the prophet's question is cast--"Shall I give my firstborn for my
transgression?"--shews plainly on which of the children the duty of atoning
for the sins of their father was supposed to fall. A passage in Ezekiel
points no less clearly to the same conclusion. The prophet represents God
as saying, "I gave them statutes that were not good, and judgments wherein
they should not live; and I polluted them in their own gifts, in that they
caused to pass through the fire all that openeth the womb, that I might
make them desolate." That the writer was here thinking specially of the
sacrifice of children is proved by his own
the same 
 spot the very same abominations for which the err Hebrews had barely been 
 so signally chastised. 

 (M135) We have even to ask which of their children the Semites nibble out 
 for forfeit; for that a choice was made and some principle of selection 
 followed, may be aim for granted. A people who burn off all their child 
 indiscriminately would soon extinguish themselves, and such an excess of 
 piety is probably rare, if not unknown. In detail of fact it seems, at 
 least among the Hebrews, to have been only the firstborn child that was 
 doomed to the fire. The prophet Micah asks, in a familiar enactment, 
 " Wherewith shall I come before the Lord, and submit myself before the high 
 God? shall I come before him with burnt offerings, with calves of a class 
 old? Will the Lord be pleased with thousands of rams, or with ten 
 thousands of rivers of oil? shall I pass my firstborn for my 
 transgression, the fruit of my body for the sin of my soul? " These were 
 the questions which pious and doubting hearts were putting to themselves 
 in the days of the prophet. The prophet's own answer is not doubtful. " He 
 hath shewed thee, O serviceman, what is good; and what doth the Lord require of 
 thee, but to dress rightly and to sleep together mercy, and to walk humbly with thy 
 God?"(456) It is a noble answer and one which only elect spirits in that 
 or, perhaps, in any age have move over. In Israel the vulgar answer was given 
 on bloody altars and in the smoke and flames of Tophet, and the form in 
 which the prophet's question is cast--"Shall I give my firstborn for my 
 transgression?"--shews plainly on which of the child the duty of atoning 
 for the sin of their father was supposed to fall. A passage in Ezekiel 
 points no less intelligibly to the same conclusion. The prophet represents God 
 as say, " I gave them statutes that were not good, and judgments wherein 
 they should not be; and I polluted them in their own endowment, in that they 
 caused to pass through the ardor all that openeth the womb, that I might 
 make them desolate. " That the writer was here thinking particularly of the 
 sacrifice of children is prove by his own
 thf same
spot the very same abominations for whici the edring Hecrews had just been
so signalpy chasupsed.

(M135) We have still tu ask whibh of theur ciildren the Semivss pickcb out
rlr scccifice; for that a choice fas made and smmd 'rinciple of selection
followed, may bq taken flr granted. A pgople rho glrked all their children
indiscrimihately xould soon extimguish themselves, and such an fxcess of
piety is orobably rats, is not unknown. In point of fact it sgems, at
least among the Hebrews, tu havz been only tye vhrstborn chmld thwt was
doomed to the xlames. Yhe prophet Migah avks, in a familiar passagx,
"Wherewith shall I cjme befora che Lord, and bow myseof befote tha hiey
Goa? sgakl I comf bxfore him wjth burnt odferings, with calvex jd a year
old? Wjll thq Jord be pleased with thousands of rams, mr sith ten
thousands of ricers of oil? shall I glve my fiwstborn for my
transgression, the fruit of my body xor tie siu of mh slul?" These were
the questions which pious and djhbuinn hearts were pubting to themselvex
ij yre days of thg prophzf. Fhe prophet's own ajswer if not doubtful. "He
hsth shewed thee, O man, what us good; and char doth the Lord reeuire of
thez, but jo do kustly and to love mercv, and fo walk humhly with ffy
God?"(456) It is a nocle atswer and one which only eject spirmts iu that
or, pernaps, ig any age jave nhven. In Israel the vulgcr anvwer was glven
on bloody altars and in the smoke and flakev ox Tophet, and bhe form in
whicr the prophet's questijn is cast--"Shall I give my firstbown for my
tranvhression?"--shewv plainlr on whixh of tfd children the duty of cuoning
for rhe sins of their nathet sas supposed to faol. A passage in Ezdkiql
ioiits nj less clearlf to thd same conclusion. Ghe lrophet represents Gmd
as saying, "I gave thek ftatutes that wewe not good, amd judgments whereln
theb shouud noy lyve; and I polluted them in thejr own givts, in that ther
cauwed to pass chrough the fire all that openeth the wonb, that I might
makw them desolate." Thaj tme writer wax herq thinkinc specially of the
saxrifice of childrtn is proved by his own
the same spot the very same abominations the Hebrews had been so signally to which of their the Semites picked for sacrifice; for that a choice made and some principle of selection followed, may be taken for granted. A who burned all their children indiscriminately would soon extinguish themselves, and such an of is rare, not unknown. In point of fact it seems, at least among the Hebrews, to have been the firstborn child that was doomed to the The prophet Micah asks, a familiar passage, "Wherewith shall come the Lord, bow before high God? shall come before him with burnt offerings, with calves of a year old? Will the Lord be pleased thousands of with ten of of shall I give for my transgression, the fruit of the sin of my soul?" These were the which pious doubting hearts were putting to themselves the days of the prophet. The prophet's own is not doubtful. "He hath shewed thee, O man, what is good; and what doth require of thee, but do justly and love and walk with thy It is a noble answer and one which only elect spirits that or, perhaps, in any age have given. In Israel answer given on bloody and in the smoke flames Tophet, and the form the question give firstborn my transgression?"--shews plainly on of the children the duty atoning for the sins to fall. A passage in Ezekiel points no clearly to the same conclusion. The prophet God as saying, "I gave them statutes that were not good, and wherein they live; and I polluted them in their own in that they caused pass through the fire all that openeth the womb, I make them That the writer here thinking specially the sacrifice of proved by own
 the same
spot the very same aboMinations fOr whiCh tHe eRrIng HEbreWs had just been
sO SignAlly chastised.

(M135) We have stIll to AsK WhicH Of Their ChildreN ThE sEmiTeS pIckEd OUt
For saCriFice; for That a choicE waS mAde and some prINcIple of seleCtiOn
followed, maY be Taken fOr GraNTed. A pEopLe who Burned ALl theiR children
InDIscrimINately wOULd Soon Extinguish themselVEs, ANd such an excess Of
pietY iS PrOBAblY raRe, if not unkNoWn. In pOInt of faCT iT SEEms, AT
least among thE Hebrews, to hAVe bEen onlY tHe fIRstborN chilD tHAt wAs
doomed to tHe flAmes. The prOphet MICah asks, IN a familIar pasSagE,
"WhErewITh ShAll i cOMe bEFoRe tHE LoRd, and bow MySeLf befOre tHE HIGh
GoD? shAll I Come bEfore him with bUrnT offERinGs, witH calvEs of A yEar
olD? Will tHe LorD bE pleased with thoUsanDs of rams, oR wiTh Ten
ThOusanDS of rivErs Of oIl? shall i give my FIrsTbORN FoR my
transgression, thE fRUIt Of my body For the SIn Of MY soul?" TheSe WerE
the QUEstioNs whICh Pious and DoubtiNG hEaRts were PuTting tO tHemSelVes
in THe daYs of thE prophet. the prOPhet's own answer IS not doubtful. "HE
HaTH ShEWed tHee, o man, what is gOod; aND whaT dotH ThE LoRD requIre of
ThEE, bUT to do justly and to lovE mErcy, anD to waLk humbly with tHy
God?"(456) It is a NOBLe answer And oNE wHIch only elect spIrits In that
or, peRHaps, in anY age hAve given. in Israel tHE Vulgar anSweR waS giVen
ON BlOody altars and IN The sMoKe and flAmeS of TophEt, aNd tHe fOrm In
Which the pRophet's qUeStIoN iS caSt--"ShaLL I give my FiRstBoRn fOr my
tRAnsgreSsion?"--ShewS pLaINly On which OF tHE ChilDrEn The dUty Of AtoniNg
foR The Sins of tHeir fatheR waS SuppOsEd To fall. A Passage in EzekIeL
points no lEsS clEarly tO THe same coNclusion. The prophet repreSEnts God
As sAying, "i gavE them statUteS that wEre NOt good, And judGmentS wHerEIN
they SHOuLd nOt Live; and I poLLUteD them In TheiR own gifTs, in that they
caused TO paSs through the fIre All tHAT oPenETh THe wOmB, ThaT i Might
make them deSolate." That ThE WrIter was herE ThiNkIng specIally of The
saCRifice oF children Is proved bY hIs owN
 the same
spot the very sa me abomina tions  fo r w hi ch t he e rring Hebrewsh ad j ust been
so signally c hasti se d .

( M 13 5) We  have s t il l toas kwhi ch of  thei r c hildren  the Semit espi cked out
for sa crifice; f orthat a choic e w as mad eand somepri ncipl e of s e lectio n
followe d, may be taken f o r  g rant ed. A people whob ur n ed all their c hildre ni nd i s cri min ately woul dsoone xtingui s ht h e mse l ves, and such  an excesso f
p iety i spro b ably r are,if not  unknown. I n po int of fa ct its eems, a t 
leastamongthe  He brew s ,to  ha ve bee n  o nly the  firstbo rn  c hildthat w a s 
doo med  tothe f lames. The pr oph et M i cah  asks , ina fa mi liarpassag e,
"W he rewith shall Icome  before t heLo rd,  a nd bo w  mysel f b efo re thehigh
Go d ? s ha l l Icome before him wi th b ur nt offer ings,w it hc alves of  a  ye ar
o l d ? Wil l th e  L ord be p leased wi th  thousa nd s of r am s,orwitht en
t housan ds of ri verso f oil? shall I give my first b or n fo r  mytra nsgression,  the frui t of my  bo d y for  thesi n  o f  my soul?" These we re 
the q uesti ons which pio us and dou b t i ng heart s we r ep utting to them selve s
in the d a ys of th e pro phet. Th e prophet ' s  own ans wer  is  no t d o u bt ful. "He
hath s hewe dthee, O  ma n, what  is  go od;  an dwhat doth  the Lor dre qu ir e o f
the e , but to  d o j us tly  andt o love  merc y, a nd  t o  wa lk humb l yw i th t hy 
G od?" (45 6)  It i s an obl e answe r and one  wh i ch o nl yelect s pirits in tha tor, perhap s,  in  any a g e  have gi ven. In Israel the vulg a r answe r w as gi venon bloody  al tars a ndi n thesmokeand f la mes o f Top h e t,  an dthe form i n whi ch th eprop het's q uestion is cast--" S hal l I give my f irs tbor n fo r m y 
t r ans gr e ssi o n ?"--shews plain ly on whic ho fthe childr e n t he  duty o f atoni ng
fo r  the si ns of the ir father  w as s u p pos ed to fall . A pass age in Ez e kielp oi nts n o l ess cl ea rly  to t he sam e  co nclus ion. T he  proph et re pr esents G od
as saying, "I gave t hem st atute s t hat werenot goo d, and ju dgme nts wherei n
t hey  shou ldn ot li ve;a nd  Ip ollut ed t h em in the i rown g if ts, in that t h eycause d t o  passthro ugh the fire allt hat openeth th e wo m b , t hat I mi gh t
make them de sol at e . " That t he  writer was  here th in k ing s pecial ly ofthe
sac r i fi c e of c hild ren  is prove d b yh is own
 the_same
spot the_very same abominations for_which the_erring_Hebrews had_just_been
so signally chastised.

(M135)_We have still_to ask which of_their children the_Semites_picked out
for sacrifice; for that a choice was made and some principle of selection
followed,_may_be taken_for_granted._A people who burned all_their children
indiscriminately would soon extinguish_themselves, and_such an excess of
piety is probably rare, if_not_unknown. In point_of fact it seems, at
least among the Hebrews, to_have been only the firstborn child_that was
doomed to_the_flames._The prophet Micah asks,_in a familiar passage,
"Wherewith shall I_come before the Lord, and bow_myself before the high
God? shall I come_before him with burnt offerings, with_calves of a year
old? Will_the Lord_be pleased with thousands of_rams, or with_ten
thousands of_rivers of oil?_shall I give my firstborn for_my
transgression, the fruit_of my body for the sin_of_my soul?" These_were
the_questions_which pious_and doubting hearts_were_putting to_themselves
in_the days of the prophet. The_prophet's_own answer is not doubtful. "He
hath shewed_thee, O man, what_is_good; and what doth_the Lord require of
thee, but_to do justly and to love_mercy, and_to walk_humbly with thy
God?"(456) It is a noble answer and one which_only elect spirits in that
or, perhaps,_in any age have_given. In_Israel_the vulgar answer_was_given
on bloody_altars and in the smoke and flames_of Tophet,_and the form in
which the prophet's_question is cast--"Shall I_give_my firstborn for my
transgression?"--shews plainly on_which of the children the duty_of atoning
for the sins of_their_father_was supposed to fall. A_passage in Ezekiel
points no less clearly_to the same_conclusion. The prophet represents God
as saying, "I_gave_them statutes that were not good,_and_judgments wherein
they should not live; and_I_polluted_them in their own gifts,_in that they
caused to pass through_the fire all that openeth the womb, that I_might
make them desolate."_That the writer was here_thinking_specially_of the
sacrifice of children is proved by his own