Leviticus 22:17.And the Lord spake. He now more clearly teaches and more copiously inculcates what he has frequently adverted to heretofore, that it is sinful to offer to God a maimed, or weak, or otherwise imperfect animal. Now this external soundness admonished the ancient people that God is served amiss when He is served by halves, since He abominates a double heart. (292) (Proverbs 11:20.) At the same time, in this symbol was shewn forth the perfect purity of that victim by which God was at length to be reconciled. We know in how great liberties the world indulges itself in the service of God; for whilst it lightly and contemptuously obtrudes mere trifling upon Him as if He were a child, it still fancies that its duty is properly discharged. Hence it is that it claims reward for any rubbish (sordibus,) and exults in mere mockeries of God, as if it were laying Him under obligation. A notable example of this stupid security is seen now-a-days in the Papacy, when they mock God with no less audacity than as if they were dealing with a block of wood. To omit innumerable other cases, what can be more monstrous than this arrogance of theirs, when, as they mutter their prayers, their minds wander not only into frivolous but even into unholy imaginations, and yet they pretend that the final intention, as they call it, is meritorious and approved by God? (293) Suppose a priest (sacrificus ) shall have proposed to recite the godly prayers of his breviary, and, when scarcely three words have been said, his mind shall be occupied with dishes, shall run away now to his cups, now to dicing, or other pastimes, still, as if his task were performed, he will boast that he has offered worship to God. In order, therefore, to obviate this fault, God commands that sacrifices free from all blemish should be presented to Him. Hence that sharp expostulation of His in Malachi 1:7, because the Jews polluted His altar and thought His table contemptible, when they said that their blind, and lame, and sick victims were not evil. “Offer it now (he says) to thy governor, will he — accept thy person?” not because God cared for the fatness or the juiciness of the animals, but because it thus was made plain that true piety was neglected, nay, altogether despised. We perceive, then, that all defective sacrifices were rejected, that the Israelites might learn sincerely and seriously to consecrate themselves entirely to God, and not to play childishly with Him, as is often the case. Elsewhere we have seen indeed that all uncleanness is repudiated by God; but we must remember that two things are required for legitimate worship; first, that he who approaches God should be purged from every stain, and secondly, that he should offer nothing except what is pure and free from all imperfection. What Solomon says, that “the sacrifice of the wicked is an abomination to the Lord,” (Proverbs 15:8,) is true, although it be fat and splendid. But in order that the things which are offered by the good should be pleasing to God, another point must also be attended to, viz., that the offering should not be poor, and stingy, and deficient; and again, by this symbol, as I have already said, they were directed to Christ, besides whom no integrity will anywhere be found which will satisfy God.
Luther ridicules this mode of praying in his “Simplex Orandi Modus,” (Witteb. 1558,) vol. 7:132: “Quemadmodum sacrificulus ille rurestris ipsis periculis (precibus?) subinde aliena miscebat, ad hunc modum, Deus in adjutorium meum intende; (Heus, serve, deme helcia equis.) Domine ad adjuvandum me festina; (Vade, famula, mulge vaccas.) Gloria Patri, etc.; (Etiam cessas, puer? Dii te perdant, etc.) Tales preculas audivi sub Papatu quamplurimas, atque omnes adeo eorum orationes fere ejusmodi fuere."