individuals (who had hitherto been slaves); the people could do nothing but
remember the law, and follow the ordinances laid down at the good pleasure
of their ruler; they were not allowed to plough, to sow, to reap, nor even
to eat; to clothe themselves, to shave, to rejoice, or in fact to do
anything whatever as they liked, but were bound to follow the directions
given in the law; and not only this, but they were obliged to have marks on
their door-posts, on their hands, and between their eyes to admonish them to
perpetual obedience.

(58) This, then, was the object of the ceremonial law, that men should do
nothing of their own free will, but should always act under external
authority, and should continually confess by their actions and thoughts that
they were not their own masters, but were entirely under the control of
others.

(59) From all these considerations it is clearer than day that ceremonies
have nothing to do with a state of blessedness, and that those mentioned in
the Old Testament, i.e. the whole Mosaic Law, had reference merely to the
government of the Jews, and merely temporal advantages.

(60) As for the Christian rites, such as baptism, the Lord's Supper,
festivals, public prayers, and any other observances which are, and always
have been, common to all Christendom, if they were instituted by Christ or
His Apostles (which is open to doubt), they were instituted as external
signs of the universal church, and not as having anything to do with
blessedness, or possessing any sanctity in themselves. (61) Therefore,
though such ceremonies were not ordained for the sake of upholding a
government, they were ordained for the preservation of a society, and
accordingly he who lives alone is not bound by them: nay, those who live in
a country where the Christian religion is forbidden, are bound to abstain