Religion by proxy.
The people had neglected their own duty in regard to the worship of God, and had appointed hirelings to discharge the sacred offices in their stead. This was a case of trying to practice religion by proxy. We often see the-attempt made in various ways now, but it is doomed to failure.
I. THE ATTEMPT TO SATISFY THE CLAIMS OF RELIGION BY PROXY. There are now many Jews in Jerusalem kept in idleness by their more wealthy brethren in Europe, who hope by this expedient to secure for themselves the merit of living and dying in the Holy City, without undergoing the irksome experience of actual residence. In Roman Catholic countries it is common to devote a sum of money to the payment of the priest who is to say so many Masses on behalf of a person. Among ourselves there is an unconfessed but common notion that the minister in some way performs the offices of religion on behalf of the people, who stand by as idle spectators, and yet enjoy the fruits of his vicarious service. The development of elaborate ritual and the cultivation of highly ornate choral services tend in this direction, by taking the acts of worship out of the grasp of the people, and consigning them to the clergy and choir. Where this is not the ease, there is a common feeling that the mere attendance at church when a service is being conducted is of some religious efficacy, the officiating minister carrying on the real worship on behalf of the congregation, which may be listless and indifferent, so long as he discharges his duty faithfully. Or perhaps the religion by proxy is attempted in the way of money payments. The rich man who will make no moral sacrifice, and who is unwilling to worship God or serve him, subscribes to charities and Missionary Societies, and consoles himself by the thought that he is supporting religion and other good works. He is not a pillar of the church within the sacred building, but he is a sort of buttress outside it. By this indirect service of a money payment he thinks to compound for his irreligion. Lastly, living in a Christian land, belonging to a Christian home, and having Christian associates are regarded as matters of some religious value by people who possess no real religion of their own. Thus they too would be religious by proxy.
II. THE UTTER FUTILITY OF THIS ATTEMPT. Every man must have his own personal dealings with God. There are such things as mediation, intercession, and vicarious sacrifices. The good mother is spiritually helpful to her children. Christ's righteousness, his obedience, and his sacrifice are for the good of the world. But none of these things will compensate for irreligion in those who would avail themselves of their advantages. Moreover, God looks to the heart. Money gifts not offered by a grateful, devout heart, but only paid in fines to exonerate a man from the consequences of his misdeeds and negligences, are of no value whatever in the sight of God. There is no merit in helping the religion of other people if no right motive inspires the action. The very desire to be religious by proxy reveals a wrong state of the heart, for it shows that those people who experience it have no love for God and no real inclination for religion. The man whose heart is right with God will not wish to be religious by proxy. The son who has true affections will have no inclination to pay a substitute to take his place in the family circle. When his heart is renewed the Christian is most eager to be near to God, for then worship is glad and spontaneous.