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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 cymbal. 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 alms 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 was corrupted by an evil heart of unbelief, and served only to flatter their pride, and fill up the measure of their iniquity. 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 rightcous unto men, but 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 be too deeply deplored. In cities, where there is unhappily something like the spirit of rivalship 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 weighed in the balances, and found wanting.

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 express profession of saving faith in the Lord Jesus. Now the word of God justifies no man in professing to possess that which he does not possess. If it does, it warrants him in professing a lie. Those, therefore, who have a right to the ordinance of the Supper, are real believers.

This cup, says the ever-blessed Redeemer, This cup 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 are in that covenant; therefore, believers only have a right to its seal.

The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many, are one bread and one body: For we are all partakers of that one bread. This grand privilege which 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 members 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.

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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 independent 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 receive 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 their "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 " numbers, will make her terrible as an army with banners*.”

* Address of the General Association of Connecticut, June 22d, 1808

wards his ancient people for this sin? This people, saith he, draweth nigh unto me with their mouth, and honoureth 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 sabbaths, the calling of assemblies, I cannot away with: IT IS INIQUITY, even the solemn meeting. God sets the guilt of formalists in the most 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 offereth 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, but 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 worshipping 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.

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