2. A sense of weakness is implied.

One of the most difficult points of knowledge for the human mind to attain, is that which relates to its own weakness; it is difficult, chiefly, owing to pride and obstinacy, which induce sinful creatures to think highly of themselves, and to disregard the testimony of God. The weakness to which I allude is both intellectual and moral. By intellectual weakness is meant that deteriorated state of the understanding which renders fallen man incapable of arriving at an adequate knowledge of the sublime truths disclosed in the Holy Scriptures, and, consequently, of the providential dispensations by which the eternal Ruler asserts his authority, and governs his intelligent creatures. By moral weakness is intended that defection of the heart which evinces itself in a lamentable inability, if unaided by superior influence, to perform the will of God aright, and successfully to resist the assaults of temptation.

These defects of the understanding, and of the heart, are in very few instances perceived; the consequence is, men become confident of their own powers. Trusting to their speculations, they are quickly bewildered in the labyrinths of error, or, neglecting to keep a vigilant guard over their passions, they are easily turned aside, and are "led captive by the devil at his will."

Such examples are too numerous to permit men pertinaciously to deny their own weakness, or to boast of resolution and strength sufficient to defeat the power of temptation. But the admission of a truth is very different from being forcibly and habitually impressed with it. We may acknowledge the correctness of a proposition, and yet have no such sense of it as to influence our minds and to direct our conduct. A true sense of moral weakness arises, not only from a review of past miscarriages, but from a deep conviction of the being and malignity of indwelling sin. This will open to us such a view of the multifarious evils of our hearts, that, instead of priding ourselves in any imaginary sufficiency, we shall fear lest we become our own tempters, and dishonour our christian profession by the ebullition of our corruptions, though unprovoked by any exterior influence. Mortifying as this view of human nature is, it will not fail to produce a happy effect on the sincere Christian; as it will humble him at the footstool of Divine mercy, and induce him to confess his sinfulness, to apply with renewed earnestness to the atonement,to acknowledge the power of Divine grace in disposing him to hate all evil,-to relinquish all confidence in himself, and to place his trust unreservedly in him who "giveth power

to the faint." How weak soever we may feel in the spiritual conflict, we have no reason to despond, but rather to encourage ourselves with the hope of victory," through him that hath loved us;" for, it is in this very crisis, when Satan rages, when the evils of our hearts are powerfully roused, when we seem too feeble to resist the torrent, that we are peculiarly encouraged to approach the throne of grace, to look to the Strong for strength: so that our very wants and apprehensions afford an opportunity to him who succours the tempted, to display his power in our support, and in the total discomfiture of our spiritual adversaries.

3. This prayer imports reliance on Divine

aid.

It is a source of unspeakable comfort, that, while the Holy Scriptures lay open our hearts, and present our weakness to us in the most humbling terms, instead of leaving us to mourn over our wretchedness, they direct us to obtain assistance from Heaven; so that while they deprive human nature of its boasted sufficiency, and cast its glory into the dust, they propose to exalt it by encircling and upholding it with the energies of omnipotence.

God designs to receive all the honour of our salvation; not only with relation to his sovereign

goodness in sending his Son to procure it, and bestowing his Holy Spirit to put us in possession of its incipient benefits, but also in maintaining the Divine life within us; that "by the working of his mighty power" we may be rendered superior to the craft of Satan, and the most obstinate evils of our own hearts.

To encourage us in the expectation of relief and support, our Divine Benefactor has given us "exceedingly great and precious promises," which are suited to all the sad variety of our spiritual exercises, and calculated to strengthen our confidence, and to revive our hope. So far is he from witnessing the conflict of his people with indifference, that he engages to stand by them in every encounter; and assures them, that, if they trust in him, he will "cover their head in the day of battle;" that " he will keep them in perfect peace," "uphold them by the right hand of his righteousness," and "bruise Satan shortly under their feet." In addition to these gracious instances of condescension, he has constituted Jesus Christ our High Priest and Advocate at his right hand, who, by submitting to temptation in "the days of his flesh," has become a tender and sympathetic Friend. No small advantage will result to us, if we endeavour to confront temptation by a distinct and resolute act of faith on Christ, regarding

him as the "Captain of our salvation," who, having vanquished the powers of hell, has given a pledge to his faithful people of future conquest and triumph. This was the method which St. Paul adopted, when there was given to him "a thorn in the flesh, the messenger of Satan, to buffet him." He did not attempt to grapple with this adversary alone, but looked out of himself for help. He besought the Lord thrice that it might depart from him; and though he was not answered agreeably to his wishes, he received a blessing equal to a complete deliverance.

My grace," said the Redeemer, "is sufficient for thee; my strength is made perfect in thy weakness." This answer satisfied the Apostle; and, feeling the infusion of supernatural strength, he said, "Most gladly will I glory in mine infirmities, that the power of Christ may rest upon me; for when I am weak, then am I strong."

The idea of receiving aid from so exalted a source will be peculiarly grateful to the humble Christian his self-knowledge keeping pace with his advancement in vital piety, he will be increasingly suspicious of himself, and more dependent on the power of Christ. It is owing to the utter renunciation of his own strength, and the firm and implicit reliance of his soul on Divine grace, that the true believer, as he proceeds toward heaven, becomes more spiritually