as shall be instrumental in procuring that temporal good, which is the engrossing object of their desires, and in giving success to their endeavours to rise in the world. But ye cannot serve God and Mammon, says our Saviour. Religion and virtue disdain to be considered as the mere servants of interest. It will soon be found by those, who thus pay their passing respects to virtue, as a means of promoting their present interest, that although with respect to the tendency of virtue on the whole, and her influence on the human condition generally, 'length of days' may be said to be in her right hand, and in her left hand riches and honour;' yet tempting prospects of gain will sometimes be presented, crooked bypaths to wealth will attract their notice, through which Religion and Integrity refuse to accompany them. When highly tempting opportunities of this kind occur, resolutions to a virtuous course, from no higher motive than a regard to temporal interest, will prove but a feeble barrier in the way of the accomplishment of unlawful but flattering designs. Highly wrought statements of the natural consequences of virtue in this world, of its influence on present happiness, have no doubt convinced many a man, that it was for his interest to be virtuous, and excited many a hearty resolve, many a sincere purpose, to practise the laws of virtue. But they who are influenced by no higher considerations will find no difficulty in persuading themselves, when they mingle in the interests and passions of the world, that the practice of the arts of deception, hypocrisy, and injustice, will in many particular instances be a shorter, and easier, and surer way to the attainment of what they conceive to be temporal good, than the practice of rigid virtue; and in the hour of violent temptation they will fall away.

I have thus far spoken of the inefficacy and failure of such resolutions as are hastily adopted from inconstant and temporary motives; a regard to present ease and tranquillity of mind, to the opinion of the world,-to temporal interest,motives which yield but an unsteady aid to virtue, and are sometimes incentives to guilt.

But why is it that so many of our good purposes, which are prompted by the highest considerations that can influence a reasonable being, frequently become fruitless and abortive. Why is it that many, who have a sincere desire to do the will

of God, and who, from a regard to the sanctions of his laws, which he has appointed and proclaimed to the world, mark out for themselves the best line of conduct, and resolve with sincerity and ardour to pursue it,-why is it, that forgetting their good purposes, they so frequently deviate from the right way, and accomplish absolutely nothing towards real reformation of character? Let me give a general answer. The reason is, that when they resolve upon a good end, which they perceive and approve of at a distance, they do not reflect upon the means, by which alone it can be attained. They neglect to make themselves acquainted with their peculiar propensities, with those particular passions and desires, and with those circumstances in their external situation, which may constitute strong temptations to induce them to deviate from their good purposes; or, knowing them, they take no pains to restrain and govern the former, or avoid the latter. They neglect self-inspection and self-government, and are not so distrustful of themselves as to fly from tempta

tion.

It is a subject deserving our most serious consideration whether, in our zeal in opposing a doctrine so dishonourable to God, and so degrading to human nature, as that of the entire moral inability of man to perform what the Lord our God requireth of him, we are not apt to entertain too extravagant an opinion of our moral powers,-to place too great a reliance upon the strength and exertions of the human will. Are we not apt to repose such an excessive confidence in our moral strength as to undervalue those means and helps, which might ensure a uniform obedience, and without which our resolutions and plans, aiming at improvement in character, must prove fruitless,-must terminate without effecting any thing? These means are prayer, meditation, selfexamination, observance of religious ordinances and worship. In the pride of our strength we resolve upon some great moral achievement. We will press toward the mark for the prize of the high calling of God; but, too confident of success, think not of the obstacles and hindrances, which may stand in the way of the execution of our good purposes. are not on the watch against the occasions and temptations to violate our resolves. We do not with sufficient care guard against the sin, which doth most easily ensnare us. We set out

We

on the race with strong hopes, and strong determinations, to gain the prize; but we neglect to take the precautions necessary to insure success. We neglect to consider, and of course we neglect to guard against what may expose us to defeat. We do not lay aside every weight. We neglect to examine and take advantage of the ground; and consequently, with all our ardour and zeal we fail of obtaining the prize.

If we take no pains to detect and expel the malignant passions, which may be lurking in our bosoms, but suffer them to have a quiet and undisturbed abode; if we neglect to maintain a constant watchfulness over our thoughts, and desires, and appetites; if, instead of avoiding the occasions and allurements to sin, we run fearlessly into temptation; if we are so self-confident as to neglect those aids and means of virtue, which are within our reach, and refuse to apply for the divine assistance, which is promised to humble suppliants, we may resolve with ever so much sincerity and vehemence; we may promise ourselves in the ardour of feeling, though death should overtake us, we will not neglect the counsels of our master, we will not deny his name, we will not deviate from the good course we have proposed to ourselves; yet, in the hour of temptation we shall do that, which will make us weep bitterly. We shall find too late, that we have overrated our strength; that we have thought too little of the enemies, which encompass our path; and of the enemies within our own hearts.

I have thus endeavoured to set forth some of the leading causes of the inefficacy and failure of human resolutions. From a review of these, let us be induced to reflect on the importance of constantly proposing to ourselves the highest motives of conduct. We have seen that one of the most powerful causes of the failure of our good resolutions is, that they were adopted hastily from doubtful and inconstant motives, motives having respect to this lower world alone. Let us, then, if we would keep our resolutions firm and lasting, if we would be consistent and uniform in the christian course, let us habitually look above and beyond this world for the supports of our virtue. The influence of this world alone will never bear the soul to one that is infinitely better. Our conduct in this world will not be uniformly virtuous, unless

our affections are placed on things above. The motives, which Religion presents, are the only adequate and uniform supports of human virtue. We must walk by faith, and not by sight. The love, reverence, and fear of the Creator, Governour, and Judge of the world,-a constant regard to his will, -the sense of his presence and inspection,-the desire of his favour and approbation,-the hope of the eternal rewards which he has promised to the virtuous,-the fear of the evils which he has threatened to bring upon the vicious, not in this world only, but in that which is to come ;-these are the only considerations and motives, which will urge us to the uniform practice of all our duties. Considerations having reference to this world alone, will sometimes give way,—will sometimes persuade to vice. It has not been my purpose to discuss the question, which has been agitated amongst moralists, whether actions performed from a sense of present interest, from a regard to reputation and praise, from a respect to the opinion of the world, can partake of the nature of virtue; or whether they are entirely destitute of merit. But it has been my object to shew that such motives are inconstant in their operation, feeble to bear us up against temptation, and sometimes traitors to the cause of virtue. Let him, therefore, who is influenced by no higher motives, think that he has made but small advances in moral excellence, but distant approaches to the character which God would have him acquire. Let him think that he has but doubtful and feeble security against the inroads of vice, against the assaults of temptation, and the licentiousness of the passions. And let him aim to act under the influence of those higher motives of Religion, which will urge him forward in the rugged as well as the smooth path, which never change with circumstances and situations, which will afford a strong support against the terrours of pain and reproach, persecution and death, and which we shall not be ashamed to own, in the hour, when the secrets of the heart shall be laid open.

From the view we have taken of the uncertainty and instability of human resolutions, let us also be excited to aspire after that right disposition of the affections, and all our powers of thought and action, which will render the aid of frequent and particular resolutions less necessary to our progress in virtue. Let us not rest, until we have acquired that

purity of mind and heart; that uniform, consistent, and unvarying direction and attachment of our faculties, feeling, and affections to the objects, which God approves, so that what was once the effect of repeated endeavours, and laborious effort, may be the result of inclination,-the spontaneous impulse of the feelings and temper. Until we have made some approaches to this disposition and temper of the mind and heart, we shall ever have occasion to weep over resolutions violated, motives disregarded, and duties neglected. Unless we have made some approaches to such a disposition and temper, we can have no sure and unfailing safeguard against the violence of temptation, and the exigences of untried situations. And without such a disposition and temper, we are destitute of that best, that indispensable preparation, that wedding garment, which will make us fit to enter the presence of the pure and perfect Being, 'who searcheth the heart, and trieth the reins.' Keep, therefore, thy heart with all diligence; for out of it are the issues of life.

Let us learn, from a review of our subject, a lesson of humility, and of the necessity of placing our dependence upon God. Under a deep conviction of our frailty,-of our proneness to violate the resolutions of our better moments, of our liability to be overpowered by the sudden assaults of temptation, let us learn to feel our dependence upon God, and the need in which we stand of his aid, who knoweth our frame, and remembereth that we are dust. Let us repair to the throne of him who knoweth how to deliver us from temptation, and whose grace is sufficient for us. Such a sense of dependence upon God, and the confidence in divine aid to support what is weak, and raise what is low, within us, which is the fruit of habitual devotion and prayer, will greatly increase our powers of resisting temptation, and will excite within us a zeal, and ardour, and perseverance, in the ways of well doing, analogous to the feelings, which burn in the breast of the soldier, who knows that his sovereign is fighting for him in the front of the battle. In the beautiful language of sacred poetry, 'Blessed is the man who trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree, planted by the rivers of water, and that bringeth forth his fruit in his season; his leaf also shall not wither, and whatever he doeth shall prosper. Even the youths shall