jects, will be immediately addressed to those, for whose benefit, in a peculiar sense, they were written. Yet it is hoped, that others will find such an interest in them, as to make a profitable application of them to their own circumstances.

1. I shall attempt summarily to illustrate the Import of these Resolutions.

I have chosen to call the several parts of this vow Resolutions, rather than to consider them in the nature of distinct vows, particularly, because in the New Testament we are not, in the appropriate sense, required to make vows. They are no where forbidden; nor any where exhibited as unlawful. Whenever they are made; it is undoubtedly an indispensable duty exactly to perform them. Should any person consider the Christian Profession, or the assumption of the Christian Covenant, as a vow; I have no contention with him on that subject. That it is our duty to make this profession cannot be questioned by a believer in Divine Revelation; nor that the engagements, into which we then enter, are equally obligatory with those, made in vows, appropriately so styled. If these be considered as vows; they are to be excepted from the general remark, which I have made; as not being in the number of those, to which I referred. From making this profession, my young friends, nothing can excuse you. Generally, I should advise you to make resolutions, rather than vows. They will produce the same beneficial effects on your conduct: they will be safer: they will be less perplexing; and in all probability will furnish less reason for future anxiety and distress.

The first of Jacob's resolutions was that JEHOVAH should be his GOD.

To choose JEHOVAH, as our God, is to choose Him, as our Lawgiver and Ruler, whose pleasure we determine voluntarily, and universally, to obey; to choose Him, as the only Object of our worship, as the supreme Object of our love, reverence, and confidence; and to choose Him as our final portion and supreme good. It is, also, to make this choice, without any balancing; and without admitting any rival to Him in our affections, our worship, or our obedience.

You will see, from this explanation, that this resolution of Jacob completely involved those, which followed it. You will see,

that this was the stem, of which they were only the branches; the foundation, on which alone they were established.

The second of these resolutions was, that the place, which had been the scene of all these solemn transuctions, should be to him the House of God: the place, where after his return, he would, so far as his circumstances should permit, employ himself regularly in the worship of his Divine Benefactor.

The third of these resolutions was a solemn determination to consecrate the tenth of all his substance to pious and benevolent purposes: such, as God had generally commanded; and such, as from time to time he might point out, as being agreeable to his pleasure. Jacob perfectly well knew, and has here expressed his full conviction, that the silver and the gold belonged to God; and that He gave them with a design, that they should be employed in his service. Equally well did he know, that Faith without works is dead; that his goodness, or kindness, could not extend to his Maker; that it could extend to his fellow-saints, and his fellowmen extensively; and that He, who giveth to the poor, lendeth to the Lord. We give our property to God, when we give it to those, to whom He requires us to give it. Inasmuch as ye have shewn kindness, saith the Final Judge, to one of the least of these my brethren ; ye have shewn it unto me. From these observations it is evident, that in this vow Jacob consecrated himself, and all that he possessed, to the service of his Maker; chose Him for his portion; gave himself up as a child to God; and determined to employ, wholly, in his service himself, and all that was his.

Such were the resolutions, formed by this distinguished Patriarch, so peculiarly the object of the Divine favour, when he entered upon the business of life. You, my young Friends, are now in a situation. substantially the same with that of Jacob. You are now terminating your residence in the place of your education. Many of you may be considered as having already finished your residence in the place, so naturally and so eminently endeared to the human mind, the house of your Parents. The business of life lies immediately before you: an object always solemn; deeply interesting to man; engrossing intense thought; exciting strong emotions; involving extensively your hopes, and your happiness; controlling your usefulness to yourselves, and

to mankind; and deeply affecting your prospects of immortal life beyond the grave. In such a situation you have an unquestionable claim to the best advice, and the most benevolent offices, of all those, to whom your interests are endeared. Let me solemnly recommend to you the Resolutions, formed by this great and good man, by exhibiting

II. The following Reasons, why they should be adopted by all young men in the same situation, and particularly by yourselves. 1. You need the Guidance of God.

"We are of yesterday and know nothing," said Bildad most truly, as well as forcibly, "because our days upon earth are a shadow." Bildad, however, was one of those, to whom Elihu referred, when he declared," I said, Days should speak, and the multitude of years should teach wisdom.' ” At the same time, he was a man of profound and comprehensive understanding, and of very noble conceptions. If it was true, that Job and his three friends, the persons of whom he spoke, were of yesterday, and knew comparatively nothing; if the men, who spoke the doctrines and sentiments, contained in the Book of Job, were of this character; how emphatically must it be true of you. You have just entered upon the dawn of your being; and just opened your eyes upon the light of wisdom. It is true, you have acquired knowledge in a considerable degree: a degree, exceeded, perhaps, by few youths at the same period of life. The mass of this knowledge, however, is not wisdom; and, therefore, not the means of directing your conduct, or your interests. Your whole capacity for this purpose must be formed solely by your own experience, or the advice of others. That experience you have attained, however, very imperfectly. All your correspondence with the world, in which you are to live, and act, has been almost merely that of children; and even this has been employed not about the serious concerns, the business, of life, but in amusement and pleasure. When you go out into the world, you will find almost every thing, which it contains, new, contradicting almost all your expectations, and violating almost every opinion, which you have hitherto formed. Scarcely would the scenes of an Arabian tale differ more from those, which your imaginations have promised. The business of life you will find accompanied

by innumerable difficulties, and followed by innumerable disappointments, of which you have not formed a conception. You yourselves will be exposed to temptations, sufferings, and sorrows, which already lurk on both sides of your way through life, and will spring upon you from their concealment, when they are least expected, and you are least prepared for the attack. Mankind, also, are far different beings from what you have hitherto mistrusted. You will find them more selfish, more insincere, more unreasonable, more unfeeling, than you now believe, or can be induced to believe. The doctrine of human corruption rarely finds admission into the very heart, in which it dwells, until the belief of it is compelled by the thorny evidence of painful facts; and you will be astonished at the sordid, base, oppressive treatment, which, more or less, you will be obliged to encounter. You have hitherto learned the world in books. The picture, let me inform you, resembles the original very little more, than the images, formed by children with coals and chalk, resemble the human face. The portrait is merely a rude outline. The features, with which it is to be filled up, can be drawn only by the hand of Experience.

Among the things, by which you will be most disappointed, and wounded, is the discordance between pretensions, and the real character; professions, and the conduct; promises, and the fulfilment of them. It will not be possible for you to realize, beforehand, how great this discordance is. You will naturally, nay, irresistibly, believe, that fair pretensions indicate a fair character; and that high pretensions are the sign of distinguished worth. Confident assertions you will suppose to spring from knowledge, or at least from conviction; and contemptuous arrogance, from superiority of understanding. A smile you will easily believe to flow from complacency; and professions of attachment and good will to be the offspring of genuine friendship. A promise will seem to you a bond: and on the day of payment you will expect to find it cancelled.

Let me solemnly remind you, that the world, into which you are going, is that very region of thorns and briers, which was announced in the sentence, originally passed on man; and that the inhabitants of it are the descendants of that apostate Adam, the

retribution of whose guilt was in the same sentence declared by his Maker. Let me warn you, that high pretensions are almost always made by men, so weak, or so corrupt, as to have no other means, beside this shallow, wretched artifice, of supporting any character at all; that confident assertions are made, only from a consciousness, that they are supported by no evidence; and that contempt and arrogance are the progeny of a gross heart, and a puny understanding. Let me persuade you, that fair professions, especially when sedulously and abundantly made, are merely a handsome mask, concealing a deformed countenance; and that promises are but too often a serene April morning, followed by a cloudy, cheerless day.

You may, you undoubtedly will, to a greater or less extent, obtain the advice of those, whom experience and wisdom have qualified to give advice. You will, I trust, find friends. I hope they will be wise and good men; able, and disposed, to advise you to that which will most promote your real interests. Such men there are even in this depraved world: and their number is not inconsiderable. Seek them out: and, when you have found them, receive their counsels with respect and gratitude.

But God has told you, and every man of this character will also tell you, that it is not in man that walketh to direct his steps ;" not even in men of this respectable class. With the utmost assistance, therefore, which they will be able to lend, you will still need, and absolutely need, the guidance of Him, who is the Author of all wisdom; and who, if you ask him, will give it liberally without upbraiding.

2. You need the Protection of God.

The observations, made under the preceding head, clearly evince, that your life must be liable to many exposures, of many kinds. There are, however, many other evils, by which you are now threatened; and from some or other of which you can hardly fail hereafter to suffer. Even in this healthy climate you will always be exposed to sickness; pain; languor; the loss of energy, and consequently of effort; the loss of friends; and the sorrow which it will occasion. You may lose your limbs, your reason, or your life. You are always exposed to dangerous accidents; to frauds; to slander; and to the bitter sufferings, inflicted by