for the use of those who are of their own sect and party. They are fond of prayer-meetings, and rehgious societies ; and perhaps of shewing forth their own talents too in exposition or prayer. But, instead of using these things as means to a farther advance- ment in hoHness, tliey regard them only as sources of present gratification, and as evidences of a pious mind ; while at the same time they are destitute of all those tempers and disposi- tions, which are the chief ornament of religion, and the surest evidences of its existence in the soul. We read of Ezekiel's hearers, that they attended his ministrations with great delight, and listened to him as persons fond of music would to a great proficient in that science ; and laid claim to superior piety on that account : but, " though they heard his words, they would not do them ; for their heart went after their covetousness '^." Now this is an exact description of the persons we refer to : they are conceited of their own knowledge and attainments, uncharitable towards those who differ from them, contemptuous towards those who are less instructed than themselves, regard- less of the prejudices of others, and indifferent about the effect of their conduct upon them : they often make religion a cloak for idleness in their respective callings : they are headstrong and untractable, and insolent towards their superiors : they often cannot be depended on, even for truth in their words, or honesty in their dealings. What shall we say of such pro- fessors as these? Are they in a state pleasing unto God? No verily: they are an offence both to God and man; and their very best sacrifices are no better than " the cutting off" of a dog's neck, or the offering of swine's blood''."]
Whilst our text thus forcibly declares the insuffi- ciency of outward duties to please God, it sets forth in the strongest terms, II. The necessity of moral attainments —
In relation to these, two things are required ;
1. A renunciation of accustomed sins —
[Every person has some sins which more easily beset him, and which he is in a more especial manner called to mortify. We will not speak of gross open sins, as swearing and drunkenness, and such like : for no man who reffects at all, can suppose it possible to please God, whilst he is guilty of such flagrant abominations. But one man is naturally addicted to anger and passion ; another to discontent and envy ; another to lewdness and impurity ; another to sloth and idleness ; another to covet- ousness : one is filled with conceit and vanity; another with scepticism and infidelity; another with unbelieving fears: in a
<= Ezek. xxxiii. 31, 32. See also Isai. Iviii. 2. "^ Isai. Ixvi. 2, 3.