frown upon his designs, and, frail as water, he will immediately betray the weakness and imbecility of his powers. The smallest disappointment in his pursuits, and the least interruption of his worldly enjoyments, will rob him of his peace. There is a fear for the future which occupies his mind, and hinders him from discharging his present duty; and every unfavourable occurrence and trifling accident serve to bewilder and mislead him. I may appeal to yourselves, my friends, how easily you yield to misgiving thoughts, and how the least change of your circumstances and condition tends to perplex and fret you. What trifling pleas are often urged in excuse for the neglect of your duty, and how little indisposes you for, and interrupts you in its exercise and discharge. I may therefore say with the prophet, in another passage of this Book, chap. xii. 5., “If

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you have run with the footmen, and

they have wearied you, then how can

you contend with horses? and if, in the "land of peace, wherein ye trusted, they "also wearied you, then how will you "do in the swelling of Jordan ?"

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In short, in no situation, whether pro sperous or adverse, is it in the power of man, frail and corrupt, "to direct his steps." Should we make the experiment, (and who has not done so in some degree or other,) the event would turn out as might be expected, and discover our rashness and folly. The duties to which we are called are too difficult, the obstacles we have to surmount are of too arduous a nature, and our own strength by far too feeble, to give us reason to hope for success,

I therefore go on, secondly, To mention some lessons of instruction, which the consideration of this truth is calculated, and ought to teach us.

And here it is not my intention to insist upon the great variety of instruction which the serious and thinking mind may derive from the consideration of the truth before us. If we are once sufficiently conscious, that "it is not in man that "walketh to direct his steps," it will teach us several instructive lessons, and suggest many useful reflections which

are

more easily felt than illustrated.

There are two things, however, which the truth contained in our text is evidently calculated, and ought more especially to teach us. The first of these is, a becoming modesty and diffidence in our own powers.

There is no truth perhaps more plainly revealed in the page of Scripture, and more sensibly confirmed by the experience of ages, than the utter insufficiency of man for the purposes of life and of religion. His rational powers are weak and limited, his understanding dark, his passions violent and irregular, and the best principles of the human constitution are blended with the seeds of corruption. To trust ourselves in any matter of moment, under so many and real disadvantages as these, is at once to expose our folly, and lose sight of our truest interest. In the emphatic language of Scripture, it is "to sow the wind, and reap the “whirlwind” in return. The plans which we may think are deeply laid, and the designs which we may suppose are maturely formed, too often only give us, in the event, a proof of the weakness and imperfection of mortals. Whence is it, ac

cordingly, that self-denial and patience under suffering have been so long and so frequently complained of as hard and impracticable tasks? These duties we believe to be reasonable in themselves, and incumbent on us as subjects of the Divine Government; but the fact is, they cannot be performed by the unassisted strength of man. Often, however, presuming upon his own sufficiency, he vainly thinks of making the trial, and hopes, that at least, in his religious endeavours, prosperity will be his neverfailing attendant. But the slowness and languor which mark his progress make him at last sit down weary and disappointed, convinced that his surest guide and support have been totally forgotten and overlooked. For even the afflictions of life, my brethren, (wisely ordained to prove our patience and integrity,) will serve to shew that our fortitude is but feeble, and all our strength and resolution extreme weakness and presumption.

But were these the only or the greatest difficulties which we are called on to encounter, we might consider them as comparatively trifling. It would be un

necessary to attempt a minute description of the secret or more open enemies which ever lie in wait for our souls. It is sufficient for our present purpose to say that they are both numerous and powerful; that "we wrestle not," as an apostle observes," against flesh and blood, but "against principalities and powers,-a

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gainst the rulers of the darkness of this "world, against spiritual wickedness in

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high places." Should man, therefore, with all his infirmities, pretend of himself to support the conflict, would it not be "walking in a vain shew, and vexing ❝ himself in vain ?" Suppose him capable of distinguishing between good and evil, and assisted by the strongest motives to virtuous exertion, yet, what will all avail in the hour of temptation against the evils of a subtile tempter, the allurements of an ensnaring world, and the suggestions of an evil and deceitful heart? Not that I say these things with a view to encourage sloth, or to dissuade from sincere and vigorous endeavours in the cause of virtue and godliness: On the contrary, it is, my friends, your indispensable duty to wait and watch, to strive