Common Places, Part 2 · Chapter 5 · Section 3
Of humane ſacrifices.
In 2. Kin. 3.36 It appéereth manifeſtlie out of the holie hiſtorie, that men were brought to that madneſſe, that they indeuoured by humane ſacrifices and offering vp of their children, to make God fauourable vntounto them. And from whence this euill ſprang, diuers men doo diuerſlie imagine. For there be ſome, How humane ſacrifices ſprang vp.which thinke, that that cuſtome was brought in by a peruerſe imitation of Abraham. For men hard, that God required ſuch a ſacrifice: and therfore concluded, that it is moſt acceptable to him: and they thought, that they ſhould be happie, rich, and mightie, like vntounto Abraham, if they had giuen ſuch an oblation. Howbeit, it hath no reſemblance of truth, that the Ethniks made ſuch account of Abraham, being a priuate man; that they would ſo gréeuouſlie puniſh themſelues by his example. Againe, for the imitation of his fact, the preparation of the mind was ſufficient; neither behooued it, to performe the thing it ſelfe. For God, which commanded that this ſhould be doone, did forbid it to be doone. So then I cannot aſcribe the inuention thereof to a more certeine author, than to ſathan, which hath béene a murtherer from the beginning: neither deliteth he in anie thing more, than in ſlaughters and humane bloud. Wherfore it is notablie ſaid in the pſalme 106. verſe. 37.They hauehave offered vp their ſonnes vntounto diuels. But this would they not hauehave doone, vnleſſe they had béene certified by their oracles, that they were delited with this kind of ſacrifices. And not onelie in Paleſtine, or Syria, was that cuſtome come in vre, but it came euen vntounto forren nations alſo.
37 Plutarch, in his parallels, the 66. chapter, writeth, that the Lacedaemonians, what time as they were afflicted with a plague, receiued anſwer of Apollo, that the plague ſhould ceaſe, if they would ſlaie ſome virgine that ſhould be choſen by lot, from among the chéefeſt nobilitie. And in the chapter following, he writeth, that the verie ſame happened vntounto the Pheraei. Moreouer, it is often reported of all the poets, that Polyxena, the daughter of Priamus, was offered vp to the ſpirits of Achilles. And Iphigenia, or Iphianaſſa (for indéed ſhe was called by both the names) being the daughter of Agamemnon, was ſacrificed in Aulis: wherevpon Virgil pronounced.
Sanguine placâſtis ventos, & virgine caeſa;
that is,
With bloud and with a virgine ſlaine,
Ye hauehave appeas'd the winds [certaine.]
Tertullian.Yea and Tertullian, in his booke intituled Scorpiacus, againſt the Gnoſtikes, mentioned; that the Scythians ſacrificed men to Diana, namelie in the region of Taurica; and that the Gaules did the ſame to their Mercurius; the Affricans alſo vntounto Saturnus. And leſt he ſhould ſéeme to report things out of knowledge, and moſt ancient, he teſtifieth, that the ſame moſt cruell cuſtome did publikelie indure vntill the proconfulſhip of Tiberius; The abrogating of humane ſacrifices.who tooke from among them ſo great a miſchéefe: and the prieſts which executed theſe things, he hoong vponupon the trées, which ſhadowed the temple of Saturne. Howbeit he addeth, that from that time were finiſhed thoſe moſt cruell ſacrifices, although not publikelie, yet at the leaſt wiſe priuatelie. Yea and (ſaith he) in the citie it ſelfe of the godlie Aeneads, the ſame thing was accuſtomed to be doone, ſo as humane bloud was ſprinkled vntounto one [which was called] Iupiter. Neither maketh it anie matter, that the ſame bloud was of the Beſtiarij, (that is, of thoſe kind of men, which for diuers kinds of great crimes were condemned vntounto beaſts) bicauſe, although they were hurtfull men, yet neuertheleſſe they were men. This writeth he in his apollogie, affirming that this kind of oblation did fitlie agrée with Saturne, who, as he ſpared not his owne naturall ſonnes, ſo was he delighted in the ſlaughter of ſtrangers. This diuine power of Saturne (as the Hebrue interpretours affirme) was called among the Iewes Moloch; vntounto whom the idolatrous parents did ſacrifice their children. And it is not vnknowne, that the Romans, in old time, vſed euerie yeare to ſacrifice two men, caſting them downe from the bridge Miluius, into the riuer Tiber: which ordinance they did afterward mitigate, by throwing out of a baſket into the riuer, not the men themſelues, but the images of them. Liuie in his fourth decad, & fourth booke, maketh mention of a holie ſacrifice of the ſpring time, wherein the people of Rome vowed vntounto ſacrifice, all the liuing creatures, which ſhould be borne from the kalends of March, vntounto the ides of Maie. And (as Feſtus hath taught) they therewithall vowed euen their children. And in Cyprus they ſacrificed a man vntounto Apollo. For Teucrus, who firſt did this, deliuered the rite by hand vntounto the poſteritie; and that ceremonie indured vntounto the time of Adrian the emperor. And Philo, Phoenices people in Syria.who wrote the hiſtorie of the Phoenices, wrote, that they in their greateſt dangers, accuſtomed to ſacrifice their children. Which thing agréeth well with the narration of the holie hiſtorie. Moreouer, it is knowen vntounto all men, that the Decij vowed their owne ſelues for the ſafetie of their owne armie; and that Curtius threw himſelfe into a huge gap of the earth, that the citie might be deliuered from the plague, wherewith it was infected.
38 Theſe men indéed are praiſed by the iudgment of the world and the fleſh; whereas by the iudgement of God and the ſpirit, they are worthie to be diſpraiſed. Wherevpon Chriſt moſt prudentlie admoniſhed vsus, that thoſe things, which excell before men, are moſt vile in the ſight of God. Therefore (as I hauehave ſaid) this moſt cruell kind of ſacrifice procéeded of the diuell. But let vsus ſée, by what reaſons men hauehave béene allured therevnto. One (I thinke) was brought to paſſe by this meanes; Thoſe things that be moſt pretious, and which doo pleaſe vsus moſt of all, ſhould be offered vntounto God, eſpeciallie, when we are afflicted with extreme dangers; But our children be farre more excellent than cattell, neither account we anie thing more déere vntounto vsus, than they; Therefore, when we liue in the greateſt perils, they muſt be offered vp vntounto God. A parologiſme.This is a falſe argument, [taken] from that which is abſolute, to that which is in ſome reſpect: bicauſe we alſo doo confeſſe, that parents ought alſo to offer vp their children vntounto God, by bringing vp of them godlie and religiouſlie; but not in making a burnt ſacrifice of them. Perhaps they are driuen by an other reaſon; namelie, bicauſe they had heard of their anceſtors, that is, of the holie Patriarchs, that it would come to paſſe, that one daie God would be well pleaſed with an humane ſacrifice. Which as they did peculiarlie vnderſtand concerning Meſſias; ſo the wicked, being taught by the inſtruction of the diuell, vnderſtood it of ſome particular men. Vndoubtedlie it was a maruellous blindneſſe of their minds, that they abhorred not to ſacrifice their children vntounto diuels: and it was more than a true pretence of religion, which conſiſted not of the word of the Lord, but of a humane and diueliſh inuention.
And certeinlie, the more feruent that men be in ſuperſtitions deuiſed by them ſelues, the further are they carried headlong into things more abſurd. And if ſo be that a good intent were at anie time to be commended; here ſhould it moſt of all hauehave taken place. For they, which did ſacrifice their owne children, did not onlie ſéeme to mortifie humane affections; but vtterlie to deſpoile them. On this wiſe doo men, when they be carried awaie of their owne will. What elſe, I beſéech you, was this, than to be cruell againſt their owne bloud? Wild beaſts, which be altogither deſtitute of reaſon, would commit no ſuch thing; who doo fight for their yoong ones, & offer them ſelues to die for the ſafetie of them. Hereby we vnderſtand, what miſerable gods the idolaters hauehave worſhipped; whom they would not hauehave to be mercifull vntounto them, except they had firſt doone them much harme. VnderUnder the colour of godlineſſe, the earth was polluted with innocent bloud, that a more vnhappie deſtruction might come againſt it. And thus we ſée that idolatrie exacteth more, and farre more gréeuous things of men, than true godlineſſe, and the word of God can obteine. It gréeued not thoſe men to kill their ſons; but they that profeſſe the Goſpell, will not abide to chaſten them, no not lightlie. The prieſts of Baal lanced their bodies ſo cruellie, as the bloud ran on euerie ſide out of their bodies: and they which would be called chriſtians, withdraw not their bodies from hurtfull pleaſures.
39 But and if we ſhould demand, Gen. 8, 21. Exod. 29. Leuit. 1. & 2. & 3. Num. 15. & 28. & euerie where.whether God hauehave at anie time delighted in humane ſacrifice, that will we not denie: for through the death of Chriſt, GOD was well pleaſed with mankind. And that which in manie places of the lawe is written as touching ſacrifices; to wit, that God ſmelled thoſe things as a ſweet ſauor: Leuit. 26. Num. 28. Ezec. 20, 41that muſt be referred, not vntounto the cattell which was ſacrificed, but vntounto the principall type that was ſhadowed by them, that is, vntounto Chriſt, whoſe death neuertheleſſe did not barelie and by it ſelfe pleaſe God, but ſo farre foorth as it procéeded of a true obedience, perfect mind, and ſingular charitie. And if thou demand, whence that obedience and charitie obteined their dignitie and excellencie? It ſhall be ſaid, from the diuine perſon, in which the humane nature was ſuſtained, while Chriſt, ſo farre foorth as he was man, ſhould ſuffer the works of our ſaluation. Alſo the ſacrifices of the holie martyrs, wherein they ſuffer themſelues to be ſlaine for the name of God, is alſo moſt déere vntounto God. Yet is not God cruell, as he that reioiſeth in the bloud and death of men: for the deaths and ſlaughters of martyrs pleaſe not God of them ſelues, and in their owne nature; except in that, that they are offered for the teſtifieng of his truth. Againe, he hath not ſo reſpect vntounto patient men, as they be méere men, and the children of Adam; but as they belong vntounto the bodie of Chriſt, and are now become his members by regeneration, and (according to the forme of Paules ſpeaking) are called the men of God.2. Tim. 3, 17
That God in his owne right might require humane ſacrifices.40 In verie déed God might, in his owne right, hauehave required humane ſacrifices of men. For ſéeing he is the Creator of men, he may determine of them at his owne pleaſure: which yet is the more lawfull for him, when as all the poſteritie of Adam hauehave béene made ſubiect vntounto death. That therefore, which euerie houre they owed to God, he might require of them, whenſoeuer he had thought good. For trulie, no iuſtice was againſt it, but that he might vſe their death, for the fulfilling of his decrées. And in requiring of this kind of oblations, he ſhuld hauehave doone no iniurie vntounto them: for in ſtéed of the loſſe of this tranſitorie and fraile life, he would hauehave requited them with a bleſſed and eternall life; the which ſhould hauehave béene counted for an aduantage, and that a moſt manifeſt aduantage. Wherefore thoſe men, that were to be offered in a burnt ſacrifice, might hauehave ſet their minds at quiet, by this ſound conſolation. But when it was lawfull for God thus to doo, hée would not: naie rather, he forbad that it ſhould be doone. Firſt, before the lawe was giuen, when as he ſtaied Abraham from killing of Iſaac. Gen. 22, 12. Leui. 18, 21. Deu. 12, 31. Deut. 32, 17 Pſal. 6, 37. Iere. 32, 35.Afterward in the verie lawe it ſelfe, in two or thrée places he chargeth, that men ſhould not offer vp their ſonnes, and ſacrifice them as did the nations of the Chanaanites. And after the lawe was made, he oftentimes by the oracles of the prophets rebuked the Iſraelites, when they committed ſuch things. And in the place of humane ſacrifice, he appointed the ſlaughters of beaſts; that is, of buls, of calues, of ſhéepe, of goats, and of birds: which neuertheleſſe he remooued afterward, when Ieſus Chriſt had béene ſacrificed. Why God required the ſacrifices of beaſts.And why he for a time ſuffered thoſe kind of ſacrifices, Tertullian in his ſecond booke againſt Marcion declareth. Firſt, bicauſe he ſawe the Hebrues incline to the ceremonies of the idolaters, where theſe beaſts were vſed in ſacrifices: wherefore he rather would, that thoſe things ſhould be doone vntounto him, than vntounto the vaine gods of the Gentils, yea rather vntounto diuels.
Furthermore, with ſingular diligence and perfect precepts he diſtinguiſhed the kinds of the ſacrifices: alſo he preſcribed in a maner infinite things, as touching the places, veſſels, & rites, to the intent he might exerciſe thoſe fathers verie buſilie in his ſeruice, that they might be conſtreined to meditate daie and night in his lawe; and that with a true faith: otherwiſe their ſacrifices ſhould hauehave béene hated of him, as he ſpake by the prophet Eſaie; Eſaie. 1, 11.To what end is this multitude of ſacrifices offered vntounto me? HaueHave I required this at your hands, &c? Alſo, that maner of worſhipping was a certeine ſchooling: for the fathers were taught, that the death, which they had procured vntounto themſelues by their ſins, was through the bountifull goodneſſe of God tranſlated from themſelues vntounto the ſacrifices. And Chriſt was euidentlie ſhewed, who tooke vponupon himſelfe all our ſinnes and death; and therefore died, that we might be abſolued. This was the ſchooling of the ſacrifices of Moſes. Howbeit, we muſt not ſaie, that we are altogither without humane ſacrifices, which we may offer vp to God. For euerie man may and ought to ſacrifice himſelfe, as Paule taught in the twelfe chapter to the Romans, writing; Rom. 12, 1.I beſeech you, by the merciemercy of God, that ye giuegive vp your bodies a liuing ſacrifice, holie, &c. And Dauid pronounced; Pſal. 51, 19.A ſacrifice to God is a troubled ſpirit, a broken hart, &c. In like maner may we offer vp our children vntounto God, if they be godlie and ſincerelie inſtructed, to the honour of the true God: which may not be doone according to the inuentions of men, but according to the word of God. And this may now ſuffice as touching humane ſacrifices.
41 But no leſſe doubt is offered vntounto vsus; to wit, 2. King. 3, 26that the horrible ſacrifice of the king of Moab may ſéeme to hauehave béene verie profitable vntounto him: for immediatelie the ſiege was diſſolued, and the hoſt [of the Iſraelites] ſo departing awaie, there is an occaſion giuen of exerciſing a peruerſe rite in time of aduerſitie. What then? Shall we accuſe God, which gaue ſuch a ſucceſſe? No, not in anie wiſe: for no man may or ought to put a lawe vponupon him. Who ſhall preſcribe vntounto him, ſéeing he is the cauſe of all things? By that reaſon we will find fault with him, that the ſorcerers of Pharao reſiſted Moſes, Exod. 7, 8.and did ſhew foorth manie ſignes and miracles againſt him. There alſo was an occaſion giuen of refuſing the word of God. We might alſo complaine of Antichriſt, bicauſe with miracles and woonders (as it is written to the Theſſalonians) he ſhall driue men to fall from the truth. 2. The. 2, 19Alſo in theſe latter times, miracles and deluſions are doone vntounto images, reliks, and ſepulchres of ſaints; whereby ſuperſtitions, and idolatrous worſhippings are confirmed. But we are not for theſe cauſes to complaine iuſtlie of God, ſéeing he is verie iuſtice it ſelfe, and dooth all things iuſtlie. Thoſe verelie, which for ſuch occaſions are drawne to euill; thoſe I ſaie (as it is written vntounto the Theſſalonians) hauehave not receiued the louelove of the truth, 2. The. 2, 10and therefore are giuen vp vntounto errors, and ſeducements of Antichriſt. Wherefore we are hereby admoniſhed, while we take anie thing in hand, that the ſucceſſes and euents ſhould not be regarded; ſith we might be eaſilie deceiued. For we ſhould oftentimes ſée, that godlie men are preſſed with troubles; and contrariwiſe, the wicked doo flouriſh, and enioie at their pleaſure, riches and earthlie felicitie. The will of God is onelie to be regarded, which he hath reuealed vntounto vsus in the holie ſcriptures; according to which we muſt examine what is to be followed, and what to be eſchewed.