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25. Neither is he worshipped with man’s hands. The same question which was answered of late concerning the temple, may now be objected touching ceremonies. For it seemeth that that may be translated unto the worshippings of the law of Moses, which Paul condemneth in the ceremonies of the Gentiles. But we may readily answer, that the faithful did never properly place the worship of God in ceremonies; but they did only count them helps wherewith they might exercise themselves according to their infirmity. When they did slay beasts, offered bread and drink offerings, light torches and other lights, they knew that godliness was not placed in these things, but being holpen by these, − (296) they did always look unto the spiritual worship of God, and they made account of it alone. And God himself saith plainly in many places, that he doth not pass for any external or visible thing, that ceremonies are of themselves of no importance, and that he is worshipped no otherwise but by faith, a pure conscience, by prayer and thankfulness. What did the Gentiles then? to wit, when they erected images, they offered incense, they set forth plays, and laid their cushions before their idols, they thought they had fulfilled the offices of godliness excellent well. Not only the philosophers, but also the poets, do sometimes deride the folly of the common people, because they did disorderly place the worship of God in the pomp and gorgeousness of ceremonies. That I may omit infinite testimonies, that of Persius is well known: −
“Tell me, ye priests to sacred rites, what profit gold doth bring? The same which Venus’ puppets fine, certes no other thing. Why give not we to gods that which the blear-eyed issue could of great Messiah never give from out their dish of gold? Right justly deem’d a conscience clear, and heavenly thoughts of mind, A breast with mildness such adorn’d, as virtue hath assign’d, Let me in temples offer these, Then sacrifice the gods shall please.” −
And, undoubtedly, the Lord caused profane men to utter such speeches, that they might take away all color of ignorance. But it doth plainly appear, that those who spake thus did straightway slide back again unto common madness; yea, that they did never thoroughly understand what this meant. For though those who pass the common people in wit be enforced to confess that bare ceremonies are in no estimation, yet it is impossible to pull from them this persuasion, but that they will think that they be a part of the divine worship. Therefore, the more diligently they give themselves to such vanities, they do not doubt but that they do the duties of godliness well. Therefore, because all mortal men, from the highest to the lowest, do think that God is pacified with external things, and they will, with their own works, fulfill their duty towards him, that doth Paul refute. There is also a reason added, because, seeing he is Lord of heaven and earth, he needeth nothing, because, seeing that he giveth bread and life to men, he can receive nothing of them again. For what can they bring of their own, who, being destitute of all good things, have nothing but of his free goodness, yea, who are nothing but by his mere grace, who shall forthwith be brought to nought, if he withdraw the Spirit whereby they live? Whereupon it followeth, that they are not only dull, but too proud, if they thrust in themselves to worship God with the works of their own hands. −
For whereas he saith, that alms and the duties of love are sweet-smelling sacrifices, that must be distinguished from the matter which we have now in hand, where Paul doth only intreat of the ceremonies which the unbelievers put in place of the spiritual worship of God. By life and breath is mean the life which men live so long as the soul and body are joined together. Touching the end of the sentence, though some Greek books − (297) agree in this reading, [ κατα παντα ], “through all things;” yet that seemeth to me more agreeable which the old interpreter hath, [ κατα παντα ], “and all things,” because it is both plainer, and doth also contain a more perfect and full doctrine. For thence we do better gather that men have nothing of their own; and also certain Greek copies agree thereto.
(296) −
“Talibus rudimentis,” by such rudiments.
(297) −
“Codices,” manuscripts.