Jeremiah 7:22

“What are your offerings and sacrifices to me.”

he says by Amos. Such declarations occur everywhere in the Prophets; we are told that sacrifices were not only of no account before God, but that they were filthy things which he abominated; that is, when the things signified were separated from the signs. This then is the reason why Jeremiah here wholly rejects sacrifices: he complains that God’s worship was violated and profaned; and it was so, because the Jews presented to God mere shadows instead of realities.

But still he seems to have exceeded due limits; as he says of God, that he gave no command respecting sacrifices: for before the law was published, God had ordered sacrifices to be offered to him; as, for instance, the passover; for the pascal lamb, as it is well known, was a sacrifice; and he had also spoken of sacrifices before the people were liberated. Moreover, after the law was given, a priesthood was established among the people, as Moses clearly shews. Further still, we see with what care regulations have been given as to sacrifices. Why then is it here said, that he spoke nothing respecting sacrifices? Even because God regards not sacrifices in themselves. He therefore makes a distinction between external signs and spiritual worship; for the Jews, as it has been already said, had by their corruptions so subverted what God had instituted, that he would not acknowledge what they did as having been commanded by him. And if we take the words as they are, they are wholly true, — that God had commanded nothing respecting mere sacrifices, or sacrifices for their own sake. This distinction solves every difficulty; that is, that God never delighted in sacrifices themselves, that it was never his will to be served with mere external rites, that burnt — offerings, victims, incense, and things of this kind, were of themselves regarded by him of no value. Since, then, sacrifices did not please God, except on account of the end designed, it remains a clear truth, that God commanded nothing respecting sacrifices: for his design only was to remind the Jews of their sin, and also to shew to them the way of reconciliation. We hence see that God had not from the beginning required mere sacrifices, for he required them for a certain end. It is the same as though we should say at this day, that God regards not fasting. We yet know that fasting is commended to us, but not on account of itself. We now understand the meaning of the Prophet.

Now, this passage contains a very useful doctrine, and which ought the more to be observed by us, as the neglect of it introduces dreadful darkness. They under the Papacy think that God is duly and in the best manner worshipped, when they accumulate many pompous exhibitions of ceremonies; nor can they be persuaded that all this is altogether frivolous. How so? Because they think of God according to their own fancies and disposition. And yet all the Papal ceremonies are the inventions of men: for they derive no authority either from the Law or from the Gospel. And since God has so severely reprobated ceremonies, which yet he had appointed for a purpose which was overlooked, what can be thought at this day of the foolish inventions of men, when there is the some impiety in the people as was formerly in the Jews? For when the Papists perform their trumperies, when the monks and the sacrificing priests fill the churches with their noises, when they practice their childish mummeries, and when they delight themselves with music and incense, they think that God is satisfied, however full of obscenities and filthiness their whole life may be: they are hardened in that false confidence, by which the Jews were inebriated. We ought, therefore, with special care, to notice this doctrine, — that God so approves of spiritual worship, that he esteems all other things as nothing; that is, when unconnected with sincerity of heart.