To impostors of this kind, the peculiar state of the first Christians would naturally expose them. As they were surrounded by enemies, they were glad to find, in any man, the appearance of a friend; as they were wearied with importunate contradiction, they were desirous of an interval of respite, by consorting with any one that professed the same opinions; and what was still more favourable to such impostors, when they5 had, by embracing an unpopular and persecuted religion, divested themselves, in a great degree, of secular interest, they were likely often to want that vigilance and suspicion which is forced, even upon honest minds, by much commerce with the world, and frequent transactions with various characters; and which our divine Master teaches us to practise, when he commands us to join the “wisdom of the serpent with the harmlessness of the dove.”6 The first Christians must have been, in the highest degree, zealous to strengthen their faith in themselves, and propagate it in others; and zeal easily spreads the arms, and opens the bosom to an adherent, or a proselyte, as to one, that adds another suffrage to truth, and strengthens the support of a good cause. Men of this disposition, and in this state of life, would easily be enamoured of the form of godliness, and not soon discover, that the power was wanting-Men naturally think others like themselves, and therefore a good man is easily persuaded to credit the appearance of virtue.

Hypocrisy, however, was not confined to the apostolick ages. All times, and all places, have produced men, that have endeavoured to gain credit by false pretensions to excellence, and have recommended themselves to kindness or esteem, by specious professions, and ostentatious displays of counterfeited virtues.-It is, however, less necessary now to obviate this kind of fraud, by exhortations to caution; for that simplicity, which lay open to its operation, is not now very frequently to be found. The hypocrite, in these times, seldom boasts of much success.-He is for the most part soon discovered, and when he is once known, the world will not wait for counsel to avoid him, for the good detest, and the bad despise him. He is hated for his attempts, and scorned for his miscarriage.7

It may therefore be proper to consider the danger of a form of righteousness without the power, in a different and secondary sense, and to examine whether, as there are some who by this form deceive others, there are not some, likewise, that deceive themselves; who pacify their consciences with an appearance of piety, and live and die in dangerous tranquillity and delusive confidence.

In this enquiry it will be proper to consider, First, what may be understood by the form of godliness, as distinct from the power.

Secondly, what is that power of godliness, without which the form is defective and unavailing.

Thirdly, how far it is necessary to the Christian life that the form and power should subsist together.

Let it therefore be first considered, what may be easily and naturally understood by the form of godliness as distinct from the power.

By the form of godliness, may be properly understood, not only a specious practice of religious duties, exhibited to publick notice, but all external acts of worship, all rites and ceremonies, all stated observances, and all compliance with temporary and local injunctions and regularities.8

The religion of the Jews, from the time of Moses, comprized a great number of burdensome ceremonies, required by God for reasons which perhaps human wisdom has never fully discovered. Of these ceremonies, however, some were typically representative of the Christian institution, and some, by keeping them distinct, by dissimilitude of customs from the nations that surrounded them, had a tendency to secure them from the influence of ill example, and preserve them from the contagion of idolatry.

To the use of observances, thus important, they were confined by the strongest obligations. They were indeed external acts, but they were instituted by divine authority; they were not to be considered merely as instrumental and expedient, as means which might be omitted, if their ends were secured: they were positively enjoined by the supreme legislator, and were not left to choice or discretion, or secular laws; to the will of the powerful, or the judgement of the prudent.

Yet even these sacred rites might be punctually performed, without making the performer acceptable to God; the blood of bulls and of goats9 might be poured out in vain, if the desires were not regulated, or the passions subdued. The sacrifices of the oppressour, or extortioner, were not an atonement, but an abomination. Forgiveness was obtained, not by incense, but by repentance; the offender was required to rend his heart, and not his garment; a contrite and a broken heart was the oblation which the supreme Judge did not despise.1

So much was the moral law exalted above all ceremonial institutions, even in that dispensation by which so many ceremonies were commanded, that those two parts of duty were distinguished by the appellations of body and spirit.2 As the body, separated from the spirit, is a mass lifeless, motionless and useless; so the external practice of ritual observances was ineffectual and vain, an action without a meaning, a labour by which nothing was produced. As the spirit puts the limbs into motion, and directs their action to an end, so justice and mercy gave energy to ceremonies, made the oblation grateful, and the worshipper accepted.

The professors of Christianity have few ceremonies indispensably enjoined them. Their religion teaches them to worship God, not with local or temporary ceremonies, but in spirit and in truth;3 that is, with internal purity, and moral righteousness. For spirit, in this sense, seems to be opposed to the body of external rites,4 and truth is known to signify, in the biblical language, the sum of those duties which we owe to one another.5

Yet such are the temptations of interest and pleasure, and so prevalent is the desire of enjoying at once, the pleasures of sin for a season, and the hopes of happiness to eternity; that even the Christian religion has been depraved by artificial modes of piety, and succedaneous6 practices of reconciliation. Men have been ever persuaded, that by doing something, to which they think themselves not obliged, they may purchase an exemption from such duties as they find themselves inclined to violate: that they may commute with heaven for a temporal fine, and make rigour atone for relaxity.7

In ages and countries, in which ignorance has produced, and nourished, superstition; many artifices have been invented, of practising piety without virtue, and repentance without amendment. The devotion of our blind fore-fathers consisted, for a great part, in rigorous austerities, laborious pilgrimages, and gloomy retirement; and that which now prevails, in the darker provinces of the popish world, exhausts its power in absurd veneration for some particular saint, expressed too often by honours paid to his image, or in a stated number of prayers, uttered with very little attention, and very frequently with little understanding.8

Some of these practices may be perhaps justly imputed to the grossness of a people, scarcely capable of worship purely intellectual; to the necessity of complying with the weakness of men, who must be taught their duty by material images, and sensible impressions. This plea, however, will avail but little, in defence of abuses not only permitted, but encouraged by pertinacious vindications, and fictitious miracles.9

It is apparent that the Romish clergy have attributed too much efficacy to pious donations, and charitable establishments; and that they have made liberality to the church, and bounty to the poor, equivalent to the whole system of our duty to God, and to our neighbour.

Yet nothing can be more repugnant to the general tenour of the evangelical revelation, than an opinion that pardon may be bought, and guilt effaced, by a stipulated expiation. We naturally catch the pleasures of the present hour, and gratify the calls of the reigning passion: and what shall hinder the man of violence from outrage and mischief, or restrain the pursuer of interest from fraud and circumvention, when they are told, that after a life passed in disturbing the peace of life, and violating the security of possession, they may die at last in peace, by founding an alms-house, without the agonies of deep contrition?

But errour and corruption are often to be found where there are neither Jews nor Papists.-Let us not look upon the depravity of others with triumph, nor censure it with bitterness.-Every sect may find, in its own followers, those who have the form of godliness, without the power; every man, if he examines his own conduct, without intention to be his own flatterer, may, to a certain degree, find it in himself.

To give the heart to God, and to give the whole heart, is very difficult; the last, the great effort of long labour, fervent prayer, and diligent meditation.-Many resolutions are made, and many relapses lamented, and many conflicts with our own desires, with the powers of this world, and the powers of darkness, must be sustained, before the will of man is made wholly obedient to the will of God.

In the mean time, we are willing to find some way to heaven, less difficult and less obstructed, to keep our hopes alive by faint endeavours, and to lull our consciences by such expedients, as we may easily practise. Not yet resolved to live wholly to God, and yet afraid to live wholly to the world, we do something in recompence for that which we neglect, and resign something that we may keep the rest.

To be strictly religious is difficult; but we may be zealously religious at little expence.-By expressing on all occasions our detestation of heresy and popery, and all other errours, we erect ourselves into champions for truth, without much hazard or trouble.-The hopes of zeal are not wholly groundless.-Indifference in questions of importance is no amiable quality.-He that is warm for truth, and fearless in its defence, performs one of the duties of a good man; he strengthens his own conviction, and guards others from delusion; but steadiness of belief, and boldness of profession, are yet only part of the form of godliness, which may be attained by those who deny the power.

As almost every man is, by nature or by accident, exposed to danger from particular temptations, and disposed to some vices more than to others; so all are, either by disposition of mind, or the circumstances of life, inclined or impelled to some laudable practices. Of this happy tendency it is common to take advantage, by pushing the favourite, or the convenient, virtue to its utmost extent, and to lose all sense of deficiency in the perpetual contemplation of some single excellence.

Thus some please themselves with a constant regularity of life, and decency of behaviour,-they hear themselves commended, and superadd their own approbation. They know, or might know, that they have secret faults; but, as they are not open to accusation, they are not inquisitive to their own disquiet; they are satisfied that they do not corrupt others, and that the world will not be worse by their example.

Some are punctual in the attendance on publick worship, and perhaps in the performance of private devotion. These they know to be great duties, and resolve not to neglect them. It is right they go so far; and with so much that is right they are satisfied. They are diligent in adoration, but defective in obedience.

Such men are often not hypocrites; the virtues which they practise arise from their principles. The man of regularity really hopes, that he shall recommend goodness to those that know him. The frequenter of the church really hopes to propitiate his Creatour. Their religion is sincere; what is reprehensible is, that it is partial, that the heart is yet not purified, and that yet many inordinate desires remain, not only unsubdued, but unsuspected, under the splendid cover of some specious practice, with which the mind delights itself too much, to take a rigorous survey of its own motions.

In condemnation of those who presume to hope, that the performance of one duty will obtain excuse for the violation of others, it is affirmed by St. James, that he who breaks one commandment is guilty of all; and he defends his position by observing, that they are all delivered by the same authority.1

His meaning is not, that all crimes are equal, or that in any one crime all others are involved, but that the law of God is to be obeyed with compleat and unreserved submission; and that he who violates any of its ordinances, will not be justified by his observation of all the rest, since as the whole is of divine authority, every breach, wilful and unrepented, is an act of rebellion against Omnipotence.

One of the artifices, by which men, thus defectively religious, deceive themselves, is that of comparing their own behaviour with that of men openly vicious, and generally negligent; and inferring that themselves are good, because they suppose that they see others worse. The account of the Pharisee and Publican2 may shew us that, in rating our own merit, we are in danger of mistake. But though the estimate should be right, it is still to be remembered, that he who is not worst, may yet fall far below what will be required. Our rule of duty is not the virtue of men, but the law of God, from which alone we can learn what will be required.

Secondly, what is that power of godliness without which the form is defective and unavailing?

The power of godliness is contained in the love of God and of our neighbour; in that sum of religion, in which, as we are told by the Saviour of the world, the law and the prophets are comprized.3 The love of God will engage us to trust in his protection, to acquiesce in his dispensations, to keep his laws, to meditate on his perfection, and to declare our confidence and submission, by profound and frequent adoration, to impress his glory on our minds by songs of praise, to inflame our gratitude by acts of thanksgiving, to strengthen our faith, and exalt our hope, by pious meditations, and to implore his protection of our imbecillity,4 and his assistance of our frailty, by humble supplication: and when we love God with the whole heart, the power of godliness will be shewn by steadiness in temptation, by patience in affliction, by faith in the divine promises, by perpetual dread of sin, by continual aspirations after higher degrees of holiness, and contempt of the pains and pleasures of the world, when they obstruct the progress of religious excellence.

The power of godliness, as it is exerted in the love of our neighbour, appears in the exact and punctual discharge of all the relative and social duties.5 He, whom this power actuates and directs, will regulate his conduct, so as neither to do injury, nor willingly to give offence. He will neither be a tyrannical governour, nor a seditious subject; neither a cruel parent, nor a disobedient son; neither an oppressive master, nor an eye-servant.6 But he will not stop at negative goodness, nor rest in the mere forbearance of evil; he will search out occasions of beneficence, and extend his care to those who have no other claim to his attention than the great community of relation to the universal Father of mankind. To enumerate the various modes of charity, which true godliness may suggest, as it is difficult, would be useless. They are as extensive as want, and as various as misery.

We must however remember, that where the form of godliness appears, we must not always suppose the power to be wanting, because its influence is not universal and compleat; nor think every man to be avoided, in whom we discover either defective virtues, or actual faults. The power subsists in him who is contending with corruption, though he has not yet entirely subdued it. He who falleth seven times a day may yet, by the mercy of God, be numbered among the just; the purest human virtue has much faeculence.7 The highest flights of the soul soar not beyond the clouds and vapours of the earth; the greatest attainments are very imperfect; and he who is most advanced in excellence was once in a lower state, and in that lower state was yet worthy of love and reverence. One instance of the power of godliness is readiness to help the weak, and comfort the fallen, to look with compassion upon the frail, to rekindle those whose ardour is cooling, and to recall those who, by inadvertency, or under the influence of strong temptation, have wandered from the right way; and to favour all them who mean well, and wish to be better, though their meaning and their wishes have not yet fully reformed their lives.

There is likewise danger lest, in the pursuit of the power of godliness, too little regard be paid to the form, and lest the censure of hypocrisy be too hastily passed, and a life apparently regular and serious, be considered as an artifice to conceal bad purposes and secret views.

That this opinion, which some are very willing to indulge, may not prevail so as to discountenance the profession of piety, we are to consider,

Thirdly, how far it is necessary to the Christian life, that the form and power of godliness should subsist together.

It may be with great reason affirmed, that though there may be the appearance of godliness without the reality, there can hardly be the reality without the appearance. Part of the duties of a Christian are necessarily publick. We are to worship God in the congregation; we are to make open profession of our hope and faith.8 One of the great duties of man, as a social being, is, to let his light shine before men,9 to instruct by the prevalence of his example, and, as far as his influence extends, to propagate goodness and enforce truth. No man is to boast of his own excellence, for this reason among others; that arrogance will make excellence less amiable, and less attractive of imitation. No man is to conceal his reverence of religion, or his zeal for truth and right, because, by shrinking from the notice of mankind, he betrays diffidence of the cause which he wishes to maintain. He, whose piety begins and ends in zeal for opinions, and in clamour against those who differ from him, is certainly yet without the vital energy of religion; but if his opinions regulate his conduct he may with great justice shew his fervour, having already shewn his sincerity. He that worships God in publick, and offends him by secret vices, if he means to make the good part of his conduct balance the bad, is to be censured and instructed; if he means to gain the applause of men, and to make outward sanctity an instrument of mischief, he is to be detested and avoided: but he that really endeavours to obey God in secret, neglects part of his duty, if he omits the solemnities of publick worship. The form of godliness, as it consists in the rites of religion, is the instrument given us by God for the acquisition of the power; the means as well as the end are prescribed; nor can he expect the help of grace, or the divine approbation, who seeks them by any other method than that which infinite wisdom has condescended to appoint.