Form of Religion
“Many,” says an old writer, “lake the press-” money and wear the livery of Christ, that never “stand to their colours, nor follow their leader.” The character of the formalist ranks higher in the estimation of the world, than the character of the mere moralist. Formalists advance a step further than visible morality, and maintain the form of religion. They are those who are not only decent in their external deportment among men, but strict in the observance of all the duties of piety. They put on the appearance of real religion: But this is not conclusive evidence of their Christian Character.
We read of those rvho have the form of godliness, hut who deny the power thereof Men may maintain the form of godliness from a variety of motives, none of which spring from the operation of grace in the heart. Many persons do it foi* the sake of reputation. A due regard to the institutions of Christianity, forms so essential a part of the character of the good citizen, that among a virtuous people, it is difficult to secure esteem and confidence, without a becoming observance of the external duties of religion. Such is the homage which vice pays to virtue, that in Christian communities, it is a creditable thing to put on the appearance of religion. To those who regard the good opinion of the world around them, there are not wanting multiplied motives to appear better than they really are.
No small portion of those who maintain the mere form of religion, do it from the force of education. A religious education cannot fail to have a desirable influence, in a greater or less degree, upon all, both in restraining them from the commission of crime, and in impelling them to the external performance of duty. It often does have this influence upon many during the whole course of their lives. It is difficult to break over the restraints which have been imposed by parental instruction and example, without singular boldness and the most brutish stupidity. Hence you find many who persevere in the usual forms of religion to the end of life, who give you no satisfactory reason to believe that their hearts are right with God. The observance of the external services of piety has become a habit; and they walk the customary round of duties, because it is a beaten path, rather than because it is a pleasant one.
Perhaps a still greater number maintain the appearance of godliness for the sake of quieting the clamours of natural conscience. The inspiration of the Almighty has implanted a principle in the human breast, which is capable of discerning the immutable difference between right and wrong; of giving men a sense of moral obligation; and of approving what is right and condemning what is wrong in their moral conduct. There are seasons when the silent voice of that invisible agent, who is commissioned by God to record the sins of thought and action, whispers that God is angry with the wicked every day. The implacable foe stings with anguish and convulses with agony. In these seasons of remorse, the carnal heart naturally flees to the covenant of works. When the moral principle is awake, there can be nothing that looks like a compromise between the heart and the conscience, short of a life of external godliness. The conscience is so seriously affected with divine truth, as often and for a length of time, not to allow some of the worst of men in the omission of any of the external duties of religion.
There are also those who maintain the form of religion for the sake of fostering the persuasion of their own good estate. We know that there is a rvay which seemeth right to a man, hut the end thereof are the ways of death. Men who are experimentally ignorant of the nature of real religion, easily substitute the shadow for the substance. Externally, the formalist does not differ from a real saint. He performs all those overt acts of religion which he would perform, if he were at heart a sincere follower of Christ. Hence the beauty of his external conduct induces him to imagine that he is so. Thus Paul felt before the law of God came home to his conscience, discovered his guilt, and swept away his carnal hopes. And thus the foolish virgins felt till the midnight cry was given. Behold, the Bridegroom cometh! Kather than give up their hope, formalists continue to cherish their deception, by substituting the appearance for the reality, till their deception, their hope, and their irksome forms vanish together, and leave them amid the wailings of the eternal pit.
There are very many who, from some one of these causes, or all of them combined, carry the form of godliness to every possible extent, and are still nothing more than sounding brass, or a tinkling cijmhaL This was eminently the character of the Pharisees. They were what their name denotes them to have been, separatists, distinguished for their rigid manner of life, and great pretensions to sanctity. They fasted often, made long prayers, paid tithes with exactness, and distributed ahns with liberality. As a badge of distinction, they wore large rolls of parchment on their foreheads and wrists, on which were inscribed certain words of the law. As an exhibition of their purity, they never entered their houses, or sat down at their tables, without washing their hands. They would not so much as touch a publican, or eat, or drink, or pray with a man that was a sinner. But all this w as corrupted by an ivil heart of mihclicf, and served only to flatter their pride, mldfdl up the measure of their iniqui’ ty. All this was consistent with shutting up the kingdom of heaven; and neither going in themselves nor suffering them that are entering to go in. All this was denounced by one wo after another, as the hypocrisy of men who should therefore receive the greater damnation.
We need not go far to look for multiplied testimony, that there are those in this age of the Church, who, like the Pharisees, outwardly appear righteous unto men, hut within are full of hypocrisy and iniquity. It is not difficult to make clean the outside of the cup and of the platter. Men may read and pray; they may attend to the duties of the family, and the sanctuary, and often to those of the closet; they may profess to be on the Lord’s side; give up their children to God in baptism; come themselves to the sacramental table; and engage in the solemn act of commemorating the love of the Lord Jesus: and yet know no more of real, vital piety, than the prayerless and profane. Especially is this too often true of those who are baptised in their infancy;, and educated under the care of those churches who admit them into their communion, for no other reason and with no other evidence of their good estate, than that they have received the “initiating seal of the church*.”
* The lax practice of admission to sealing ordinances, is an evil which cannot he too deeply deplored. In cities, where there is unhappily something like the spirit ofrivalship in the churches, it is one of the most dangerous snares of the Fowler. Ministers and Elders often yield to the temptation, and it is to be feared, receive many into the church, who will at last be nveiihcd in the dalancee, and found tvanthi.
Form oj Rcliiion, 21
But their condemnation is as sure, as their guilt is great. To look for conclusive evidence of Christian Character in the mere form of Christianity, is to expect the evidence of purity where there is nothing but the marks of pollution. The mere formalist is exceedingly sinful. No man
The ordinance of the Supper is the peculiar privilege of believers.
In the act of commemorating the love of the Lord Jesus, there is a virtual, nay, there is an exfiress profession oi saw ing faith in the Lord Jesus. Now the viord of God justifies no man in professing to possess that which he does 7iot possess. If it does, it warrants him in professing a lie. Those, therefore, who have a right to the ordinance of the Supper, arc real believers.
This ciifi, says the ever-blessed Redeemer, This cufi is the NEW COVENANT in my blood. It is the seal of that covenant; none therefore have the warrant to partake of it, except those who are within the pale of that covenant. Believers only arc in that covenant; therefore, believers only have a right to its seal.
The cuji of blessing which tjc bless, is it 7iot the communion bfthe blood of Christ? The bread which ive break, is it not the com?nunicn of the body of Christ? For we being manyy are one bread and one body: For we are all fiartakers of that 6ne bread. This grand privilege v*’hich believers enjoy at the sacramental table, communion with Christ and with each other, rests upon the vital union of the soul to Christ by faith. Believers become me?nbers of his body. They have all drunk into one spirit; and are also all members one of another. None, therefore, have a right to come to the sacramental table who are not real believers; for no others have the spirit of communion with Christ and his disciples.
has a right to be a formalist, whether his formality arises from hypocrisy or self-deception, or both. He has no right to deceive himself, or to deceive others. Every species of mere formality is viewed by God as no better than detestable. How did he express his displeasure to-The right of access to the ordinance of the Supper, we know does not limit the right of admission. It is not our prerogative to judge the heart. After exercising all her wisdom, a church may admit some to her communion who ought not to be admitted; and debar others who have a right to the privilege. Still, the right of admission is not indcjiendent of the right of access. Notwithstanding we cannot judge the heart, it is our indispensable duty to form our opinions and regulate our conduct from the best evidence which we can obtain. It is our indispensable duty to iseceive those who are, and to reject those who are not, in the judgment of Christian charity real believers. To multiply communicants merely for the sake of multiplying them; to make converts faster than the Spirit of God makes them; to add to the Church those whom the Lord does not add; gives her neither strength nor beauty. “Better is it that the church should” be a small, select band, cemented by ardent love to theii “Master and his interest, than a discordant multitude, with-” out harmony of sentiment and affection. The three hun- dred that lapped under Gideon, the type of Christ, were <’ more potent than the mighty host of Midian and Amalek. “Union is the strength and beauty of our Zion. Union not n7imberslj make her terrible as an ar?mj ivich banners*.”
* Address of the General Associatiou of Connecticut, June 22d, 1803
Form of Religion. 2:i
wards his ancient people for this sin? This people, saith he, drarveth nigh unto me with their month, and hononreth me with their lips, but their heart is far from me, God also demands of his people, To what purpose is the multitude of your sacrifices unto me, saith the Lord? When ye come to appear before me, who hath required this at your hands to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbcdhs, the calling of assemblies, I cannot away with: it is iniquity, even the solemn meeting, God sets the guilt of formalists in the moj-t striking light, by the words of the prophet: He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offer eth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Killing an ox in sacrifice was required, Init killing a man was forbidden; sacrificing a lamb was required, but sacrificing a dog was forbidden; oblations were required, but swine’s blood was forbidden; burning incense was required, but blessing or w orshipping an idol forbidden. Hence, so far is the mere form of devotion from being either acceptable to God, or evidence of our own good estate, that it is no better than if we slew a man, or worshipped an idol.
24 Form of Rdigion.
Be not deceived; for God is not mocked. All arc not Israel that are of Israel. He is not a Jew that is one ontwardh/. There are many that are called by the name of Israel, which swear by the name of the Lordy and make mention of the God of Israel; hut not in truth, nor in righteousness. Like the Pharisees, you may pray long, and fast oft; and like them, you may be a generation of vipers, and nevei escape the damnation of hell.
“Their lified eyes salute the skies,
‘< Their bended knees the ground;
“But God abhors the sacrifice, -
Vv’here not the heart is found.”
O how often is this picture presented in real life! God, I thank thee, that I am not as other men, or even as this publican. Would that thou wert more like him! Thy corrupt heart corrupts all the fair forms of thy devotion, and thou art still in the gall of bitterness, and the bonds of iniquity. The hope of formalists is the offspring of a deceived and a wicked heart. It is an affront to the majesty of heaven; it is a violation of the laws of his empire; it gives the lie to the Author of Eternal Truth. Hence the state of formalists is full of danger. They are singularly prone to cherish their deception. They are taken in their own crafliness. They Jl alter themselves in their own eyeSy till their iniquity he found to he hateful. They rest in a hope that will at last Lite like a serpent, and sting like an adder.