But while the christian thus learns to distrust himself, he is convinced of the necessity of placing his confidence more in God. In looking back, he sees how many dangers he has escaped, how often his heart has deceived him, and how incapable he is of keeping himself. He implores that wisdom which is profitable to direct, and that support which alone can preserve him from falling. He knows that no past enjoyments, no talents he possesses, no extent of usefulness or long standing in the church, will ensure future safety, without a constant communication of divine grace; and though a recollection of past experience be sometimes profitable, yet he cannot presume upon it. In the course of his pilgrimage he has seen many a bright sun, that hath shone all the day, at last obscured and set in a cloud. Human nature he has found to be too fickle to gain his implicit confidence, and human events too precarious to cause him to take up his rest here. The changes he has so often witnessed among men; sudden disappointments which have taken place where all was thought secure; the wonderful alteration of circumstances where every thing was imagined to be fixed, have learnt him to look beyond sublunary objects. "The son," saith the prophet, "dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law: a man's enemies are the men of his own house. Therefore I will look unto the Lord, I will wait for the God of my salvation." Mic. vii. 6, 7.

It is no small consolation to him, that this part of his experience brings him to act in unison with the divine command. The bible is a book admirably adapted to the circumstances of the christian

in his passage through this vale of tears.

Hence

it is he is led to consult it by the way. The road is often rugged; he finds it difficult to bear up, and to bear on through many discouragements. But, in looking into the sacred volume, he there reads, "Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength. Trust in the Lord with all thine heart, and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths." Is. xxvi. 4. Prov. iii. 5, 6. These he finds to be suitable directions. Convinced of his own weakness, unable to sustain his own burden, and knowing the uncertainty of all human things, he considers it as the most invaluable privilege to be under the guidance of Him who doth all things well. With what pleasure, therefore, it is he goes to his God! and though he knows he is too wise to be informed, and so immutable that he cannot be persuaded, yet, as prayer is a mean which he himself hath appointed for the consolation and relief of his people, he opens his heart and pours out his requests before the divine throne. More especially, from the experience he has had of the vanity of the world and the evil of sin, does he pray for divine grace to keep him. "Order my steps in thy word, and let not iniquity have dominion over me. Keep me as the apple of thine eye, and hide me under the shadow of thy wings. Hold thou me up, and I shall be safe. Cause me to know the way wherein I should walk, for I lift up my soul unto thee." Ps. cxix. 133. xvii. 6. exliii. 10. Here, then, we see that experience teaches the christian to be more prayerful and dependent, more docile and submissive, more cautious and devoted.

To the above mentioned effects of sound expe rience we may add that of humility. Who is he that is lofty and conceited, who imagines he knows every thing, who supposes he is superior to others, who looks down with contempt on those about him, who assumes to himself airs of importance, and decides with a magisterial tone? Is it the experienced christian? Is it he who has seen the world, who has examined without haste, and determined without rashness? Is it he who has wrestled hard with fears, conflicted with sin, and been constantly engaged in spiritual exercises? No, verily. It is the novice, it is the superficial it is he who can converse about experience without having it. He whose mind is so contracted, that, only seeing a little, imagines he comprehends the whole. He who hears much, talks more, but thinks not at all. No, reader, it is not the experienced but the inexperienced that is proud. Humility is gained in the school of experience. He who knows what human nature is, who has watched the operations of his own mind, and the corrupt propensities of his heart. He who is taught by the Divine Spirit, who often contemplates on the glorious perfections of Jehovah, and the unspeakable excellencies of his Son, finds no cause for pride. He is humbled in the dust. His thoughts, his affections, his powers, his performances, are all so contaminated, that he loaths himself. He cannot pray, but he is humbled at the thought of its imperfection. He cannot hear, but he laments how little he profits. He cannot read, but he complains how little impression is made. He cannot do any

thing as he would. All this humbles him. "Though I were perfect," said Job, " yet would I not know my soul: I would despise my life. If I justify myself, my own mouth would condemn me." Job ix. 21.

But what advantage here? I answer, Great in every respect. Happy experience, that conducts to the valley of humility; for here no complaints are heard, no ambitious desires manifested, no grievances magnified: here no envy stings, no jealousy rages, no unhappiness reigns. Here dwell peace and content; here gratitude and love adorn the countenance with pleasant smiles, and fill the heart with unspeakable joy. Here the soul, found in her true situation, welcomes all the revolutions of life without dismay, and at last meets death itself without fear.

But this leads us to consider christian experience as learning us moderation in our desires and pursuits. The christian has seen the folly of feeding the imagination with schemes of grandeur and opulence. If in the course of Providence his path be made smooth, and his table overflow with temporal comforts, he is thankful; but elevated situations, extensive fame, or great power, are not the objects of his pursuit. He knows that felicity does not consist in the goods of life; that they who have them in the greatest abundance are not the most happy. Worldly prosperity, as it is called, is often rather the seat of anxiety than the place of ease. Thorns grow

on that mount as well as roses; yea, there the storm first arrives, and there too the danger is the greatest. What then, it is asked, Is the christian a man of different feelings from others?

Has he not the same senses to be gratified, the same hopes to indulge, the same prospects to allure? Truly, in many respects he has, and, being a man of like passions with others, there have been scasons in his experience when these hopes have been excited, and he has acted too much like others. Forgetting, for a moment, the noble end in view, he has been led aside by some object on which happiness was speciously painted; but, eagerly grasping it, alas! he has found it to be all nothing. The light has expired, and the christian left to find his way back in darkness and guilt, exclaiming,

Wretch that I am, to wander thus

In chase of false delight!

But has he gained nothing by this? Yes, surely. From his own experience, he has found the vanity of ambition and a restless spirit, and that moderation is best in all earthly pursuits. Now it is we hear him saying, "Return unto thy rest, O my soul. To whom should I go but unto thee? Thou art my portion, O Lord. While many say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon me. Behold I come unto thee, for thou art the Lord my God." Ps. cxvi. 7. cxix. 57. iv. 6, 7. Jer. iii. 22.

From what he has suffered by afflictive dispensations, he has learnt the lessons of patience and resignation. He knew nothing of these graces till he came to be tried; for "the trial of our faith worketh patience." He finds it useless to murmur: discontent only" turns the rod into a scorpion." He is led from his affliction to his sin,