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as to fill the hosts of heaven, ywith, admiration and amazement? Is it not iin to refuse joyfully to acquiesce in the determinations of infinite goodness: of. that insinite goodness which is every moment ministering' to yqu comfort; which drew down the Son of the Most High from the bosom of the Father, to die for you while you were yet enemies, that He might reconcile you to God by His blood? Where is rebellion, where is pride, where is ingratitude, if not here? Where is your faith in God, if you hesitate unreservedly to confide in Him? Where is your reverence for Him if you scruple any token of obedience? Where is your humility,. if you abase not your own judgement before His counsels? Where is your resignation, if you surrender not all your wishes to His choice? Where is your patience, if you are not content to await his pleasure? Where is your fortitude, if you slirink from bearing the absence of that which He sees fit to withhold, the loss of that which He fees sit to take away? Where is your love for Christ, if you decline any submission, any sacrifice, for His fake? Where is the spirit of a Christian, if you daringly form plans, or boastfully proclaim them, as though you were independent of God? Where is the imitation of your


Lord, if you refuse to pray, like Him, in the sincerity of your soul; Father! Not rnywill

but thine be done'? ""'


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V. The inspired penman, having thus set forth the proneness of men presumptuously to promise to themselves the success of distant schemes and undertakings, the folly and the sinfulness of such conduct, and the submissive and pious temper of mind with which the plans and purposes of a Christian must be 'accompanied; concludes the subject with a most important admonition. Therefore to him that knowelh to do good, and doeth it not; to him it is fin. . The knowledge'os our duty, since the Giver of good gifts offers to all men ability to perform that which they know him to require, takes away all pretences for not performing it, and leaves us without excuse. If I had fiot come and spoken unto them, said Christ, they had not hadsn: hut now they have no cloke for their sin. If ye were blind; if you had not the natural capacity of understanding your duty, or if you had never pos. seised the means of ascertaining the will of God ; yefloould have ?iosn. But now ye say, We see: therefore your sm remaineth {I). Ignorance, not if it be , wilful, but if it be un

(/)'John,ix. 4J. xv. 22.

>.'.. t- . avoidable, avoidable, is an apology for neglect and transgression. The times even of comparative ignorance God may have winked at. But now commands he every man every where to repent. You may have been, and k is probable that most of you have been, of the number of those who have again and again committed that very sin, concerning which St. James discourses in the passage which you have heard. Reflect, and call yourselves to an acc6uiit. Consider whether you have not indulged yourselves in the habit of laying plans including a large space of time, and of looking forward to expected events still at a distance without a due and lively fense of the uncertainty and the shortness of life, the vanity of all worldly wisdom, and the perpetual changes, impossible to be foreseen by man, to which all human affairs are every moment exposed; in a word, without a faithful and lively recollection of the overruling providence of God,a cheerful submission to His counsels, and a grateful dependence on Him alone for strength, protection, and success. Consider whether your language, when you have communicated your designs to others, has not been a counterpart, in spirit if not in expression, to that of the boasters in the days of St. James, who arrogantly declared their intentions of going to

traffic traffic for.4 year in this or in that city with .as; -much, confidence as though there had' not c^iste/J a God to controul or to cut them off". Consider whether, if on such occasions you .have introduced some mention of reference -to the divine pleasure and permission, the iCjcp^ffijOn of resignation and dependence has fio-wed, warmly from your heart.;. or has been f.cold and formal phrase produced only to sustain; a decorous appearance among men. Does you,r conscience reply that in spirit and in language you have resembled those children of pride? I fear that you have little. to:plea(j in extenuation on the ground of ignorance. In this country, and in your ..situation, you cannot have remained venially ignorant of your duty. In this country, and tin your situation, in proportion as you have .been-ignorant, you have been ignorant wilfully. .Humble yourselves and repent. In <the. sincerity of humiliation and penitende supplicate the Father of mercies,- that through the at.pnement and the intercession of the Lord Jesus.. your sin may be blotted out: that, for His ' fake the presumptuous device t of... your heart and the boastful language pj^your lips may be forgiven; and that grace may be: bestowed upon you by ,the,Hpjy spirit tp preserve you from repea|

-V.'.- . inS

ing the offence. By whatever clouds your
mind may heretofore have been obscured, you
now know that which is good: and, if you
do it not, to you it is sin. Be conscientious
in acting conformably to the full extent of
your knowledge. Be careful for nothing,
except faith and holiness. Seek first the king-
dom of God and His righteousness; and all
'things essential tp your earthly welfare shall
be added unto you. Stretch not your thoughts
forward to remote plans of worldly interest.
In all your plans remember that the Lord
God Omnipotent reigneth, and distributeth.
all things to every man severally as He will.
Leave all things in His hands, with gratitude
for His past mercies, with undoubting reliance
on His wisdom and his love. In discoursing
concerning your future purposes, be not
ashamed when it concemeth thy foul. Let it
be visible, unostentatiously yet clearly visible
that you refer and commit every'event to the
good pleasure of your Father who is hi hea-
ven. Why take/} thou thought, why art thou
disquieted with anxiety; for the morrows
The morrow Jhall take thought for the things of
itself Why strainest thou thine aching eyes
in speculating on airv phantoms? Why
buildest thou for thyself visionary palaces
amidst the vapours that hang on the extremity
i •". . of


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