righteousness must necessarily disqualify us for its profitable performance, by leading us to overlook or slight that divine assistance which is graciously promised to those who feel their need and implore its aid; and by inducing us to place dependence upon ourselves, instead of depending upon the Lord; and to trust in our merit, rather than his mercy. Moreover, self-righteousness, by concealing from us our necessities and spiritual destitution, leads us to think "we are rich, and increased with goods, and have need of nothing;" and thus prevents our seeking that merciful provision which is made for fallen man's necessities, but which the self-righteous neither feel they want, nor desire to possess.

The second evil consequence that results from self-righteousness is, that it leads us to rest upon "the ordinances of God, instead of the God of ordinances;" regarding the observance of divine ordinances as the end for which they were appointed, and not simply and solely as the means of leading us up to God, and the channels for conveying spiritual blessings to our souls. The ordinances of religion are, like Jacob's ladder, the channels of communication between heaven and earth, through which our prayers and praises may ascend to God, and spiritual supplies of grace descend upon us. For such objects they cannot be too highly prized, or too diligently employed. But to mistake the ordinances of religion for religion itself—the channels for the blessings they were designed to convey-will not only prevent our deriving benefit from divine ordinances, but will be attended with most injurious conse

quences, and most fatal mistakes. For natural conscience is, for the most part, satisfied with the bare performance of the external duties of religion; and resting upon these will as surely destroy us, as if we were to slight or neglect them altogether. And many, from resting upon divine ordinances, instead of seeking God in those ordinances, may say of the sanctuary, as Jacob said, when he awoke from his dream at Bethel, "Surely the Lord is in this place, and I knew it not."

4. A fourth ground of unprofitable attendance upon the services of the sanctuary results from a motive which is mentioned in the scriptures as a submission to "the precepts (or opinions) of men.” This is forcibly described in the prophecies of Isaiah, xxix. 13; a passage to which our Lord alludes, Matt. xv. 8, 9, as an instance of unprofitable worship. After the Prophet has described the nature of the worship, the motives of the worshippers are mentioned-"Their fear towards me is taught by the precept of men:" their motives for engaging in the service of God, were derived from the opinions and maxims of men. surely a slight knowledge of our congregations will be sufficient to convince us, that the opinions of men are the great inducements with many, to attend the house of God; and that, if public opinion were changed with regard to the propriety of public worship, many, whose sentiments have undergone no change on the subject, would immediately forsake the assembling of themselves together in the house of God.

And

We are indeed thankful when public opinion so

far coincides with the word of God, as to sanction attendance upon his public ordinances; but if, instead of endeavouring to raise public opinion to the high and holy standard of God's word, and basing it upon its authority, we make the maxims of men the rule of our conduct, and our motives for engaging in God's service, so far we make void the law of God, and "in vain do we worship him.”

Not only is the law of opinion an unscriptural standard for the regulation of our conduct, and, under the most favourable circumstances, a dangerous, as it is a variable criterion, and thus essentially different from the immutable law of God, which alone points out the nature of the worship God demands, and supplies us with proper motives for engaging in his service; but we invariably find that the law of opinion comes far short of the extent of God's requirements, and is, in many instances, in direct opposition to his revealed will. It will tolerate the outward garb of religion, and sanction the performance of the external duties of religion, but more highly approves of the outward acts of devotion, than the inward principles of piety. When we reflect on the nature of the law of opinion respecting the service of God, and the influence it exercises over society, it ought to lead us devoutly to pray that it may receive a higher tone, and be based on the authority of God's holy word.

It has been justly observed, that the law of opinion exercises a greater influence over society than the law of God, or the law of the land. "The penalties that attend the breach of God's law, some, nay, perhaps, most men seldom seriously

reflect on; and amongst those that do, many, while they break the law, entertain thoughts of future reconciliation; and as to the punishment due from the law of the land, they frequently flatter themselves with hopes of impunity. But no man escapes the punishment of their censure and dislike, who offends against the fashion and opinion of the company he keeps, and would recommend himself

to.

Nor is there one of ten thousand who is stiff and insensible enough to bear up under the constant dislike and condemnation of his own party." It is clear that the reverse of this ought to be the case that the law of God ought to be the strongest, the law of the land the second strongest, and the law of opinion the weakest. Yet the more closely we examine the subject, the more evident it will appear, that opinion exercises over all ranks of society the most commanding influence. Allow me, then, dear brethren, affectionately to entreat you to examine the motives which induce you to attend the house of God. Do you do so out of compliance to the precept of men, or out of regard to your own reputation? If so, you may have your reward from men; but you cannot expect to be blessed of God, unless you attend from scriptural motives. And it is worthy of observation, not only that that worship is vain which is taught by the precept of men; but we find the strongest marks of God's disapprobation against teachers who inculcate such motives for engaging in God's service, and against the people who are actuated by such motives. For immediately after the Lord declares, "Their fear towards me is taught by the

precept of men," he adds, "Therefore, behold I will proceed to do a marvellous work among this people, even a marvellous work and a wonder; for the wisdom of the wise man shall perish, and the understanding of the the prudent shall be hid." A passage to which St. Paul emphatically alludes in 1 Cor. i. And he declares in chap. ii. 13, speaking of the things of God, that he spoke, "not in words which man's wisdom teacheth, but which the Holy Ghost teacheth." And unless we attend the house of God from higher motives than submission to the precept or opinion of men, we can never expect "to know the things that are freely given to us of God." This leads us to notice,

5. A fifth cause which renders an attendance upon the services of the sanctuary vain and profitless-want of faith, and want of firm reliance upon the Holy Spirit's gracious assistance.

In the word of God we find a constant and inseparable connexion between faith and success; for whoever believes God's word, and trusts his promises, will not be disappointed. And a similar connexion exists between unbelief and failure. We have already shown that unbelief is one great cause "why the house of God is forsaken," and that faith is a necessary qualification for acceptable worship; for "without faith it is impossible to please God: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." And many of the sad defects in public worship which we have noticed, and the little benefit derived from its ordinances, may be traced to the want of faith; for unbelief is