piety. It is drawn from the consideration of the difficulty of becoming pious at any after period of life, if we have ne glected the remembrance of our Creator in the days of our youth. While we are young, and enjoy life, we feel that it is a substantial blessing, and we can be thankful for it; and if we have attained the disposition of thankfulness in our youth, we can retain it when the evil days come, knowing that although there is little pleasure in them, yet they are the lot of humanity; and that if we bear up under their inconveniences with patience and resignation, we shall in no case lose our reward. But if our religious sentiments are to be first formed in the decay of our years, when the season of pleasure is over, and life wears a dismal and fading aspect, the task must evidently be difficult, and contrary to the bent of our nature. When we have wasted our youth in idleness and intemperance,—have lost the cheerful flow of our spirits, and carry about with us a weary and worn out mind,-where is the room for those warm affections of the heart, without which our religion must be lame and imperfect? How can we, when our decaying frames, the wrecks, perhaps, of our intemperance and folly, seem rather to be the monuments of God's indignation, than examples of his love, how can we then begin, for the first time, to lift our souls in gratitude to him, and to thank him for that goodness which we can with difficulty persuade ourselves that we have ever experienced? If we do become religious in our old age, while we have neglected our Creator in our youth, our religion will be founded rather on fear than on love,—and we shall look up to the Author of our being, rather as a severe master, whom we must serve, than as a kind Father, whose commandments are given for his children's good. The religion which first begins in the midst of the evil days, will partake of all the gloom and melancholy of the season which gives it birth,-and instead of being the solace and comfort of that declining period, will perhaps tend to co ver it over with darker clouds. And yet it is evident, that old age can only be truly cheerful, when it is religious. Confidence in God alone can break the violence of those storms which will then probably assail us. The young may enjoy, for a time, a life of pleasure, without cultivating the habits of virtue and religion. The warmth, the flow, the alacrity of their spirits, may carry them through much dissipation, without great weariness, or a very keen perception that "all is vanity." But the old, tottering on the brink of the grave, with weakened bodies and weary minds, what, O God, can afford peace and comfort to them, but the humble assurance that thou art with them, and will never forsake them? And how can they possess this happy confidence, if instead of looking back on a religious life, passed in thy service, and directed by thy Spirit, they behold all their early years a vain scene of vice and disorder, and that they have only had recourse to thy protection, when all besides has failed them? If, then, my brethren, we be desirous, at any time of our lives, to enjoy the blessings of religion,-if, when the pleasures of the world have failed us, when our eyes are dim, and our strength decayed, and we have outlived the companions of our youth, and are travelling on to the grave in solitude and silence,-if at this dreary period, when we are in the midst of the evil days, we would still possess a friend "who sticketh closer than a brother," who can infuse into our hearts the truest comfort, and be a staff to our feet and light to our eyes, let us "remember our Creator in the days of our youth." God forbid that I should suppose he may not be found, at any time, by those who sincerely seek him, and even although we have been misled by youthful passions, and have neglected his service in our best days, that yet he will not accept of our sincere repentance when the evil days have come. But surely our repentance is much easier, while our transgressions are few, than when they are multiplied; he wound can surely be more easily healed when it is fresh, than when it has rankled, and become a sore. It is impossible, moreover, not to perceive the gross impropriety of devoting that time only to the service of our Maker, which is the most inefficient, and of the least value in our existence. In pouring out the cup of life, shall we set apart the dregs only for the great Master of the feast? Shall our evil days alone be dedicated to that bounty, from which all the days of our years are derived, and no part of our pleasant days also? Is it thus that our Creator ought to be remembered? And can so preposterous a scheme of religion lead to any thing like consistent happiness? In vain, then, my brethren, will you attempt to postpone those duties, which are ever soliciting your attention, or to defer, till “a more convenient season," that service in which you never can be too early engaged, and which, when you are heartily engaged in it, yoù will indeed feel to be "perfect freedom." But, in order thus to remember their Creator in the days of their youth, by dedicating themselves, betimes, to his service, the young should always bear in mind that their Creator only can be their effectual guide and protector through life. Accordingly he thus addresses himself to them in the words of the prophet:* "Wilt thou not, from this time, cry unto me, my Father thou art the guide of my youth?" Youth, then, stands in need of a guide; and He condescends to act as such, whom they are commanded to remember. I say the young are in need of a guide. We are expressly assured by the prophet, that "the way of man is not in himself; it is not in man that walketh to direct his steps." And if this be the case with old travellers, who have long been moving on to the heavenly Zion, how much more so is it with those who are just beginning their journey? There is nothing we are so unwilling to own as our ignorance, and the temptation to self-sufficiency is more peculiar to young people than to others. But it is * Jer. iii. 4. It is all originally written," though man would be wise, he is born as a wise ass's colt. They go astray from the womb, speaking lies." The human mind is naturally dark. We bring with us into the world no knowledge of any kind. external, and drawn in through the senses. quence of instruction, and obtained by slow degrees. And as to religious knowledge, we should have been entirely destitute, but for a revelation from God. And even when this light is given, it is like the sun shining on a blind man ; it affords the medium, but not the faculty of vision. Something else is still necessary to make us wise unto salvation. And hence David prays for himself: "Open thou mine eyes, that I may behold wondrous things out of thy law" and hence the Apostle intercedes for the Ephesians, "that the God of our Lord Jesus Christ, the Father of glory, may give unto them the spirit of wisdom and revelation, in the knowledge of him, the eyes of their understanding being enlightened, that they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints." At any rate, there is one kind of knowledge, in which the young must be deficient. I mean that which is derived from trial, and which we call experience. They have not had opportunities to observe, to compare, and to distinguish the various occurrences of human life. They have not remarked the difference there is between appearances and reality, between the beginnings and the issue of enterprise. They are, therefore, liable to imposition and delusion. The less experience men have, the more needful is a guide. But, alas! that which should make youth diffident, renders it presumptuous. It is, without all doubt, the season of confidence, often rash and dangerous. Now, we read in holy writ, of the meekness of wisdom. And certain it is, that intelligence generally produces modesty,-it brings to view difficulties which never strike the superficial observer,—it shows us, that so far are we from all claim to infallibility, that we are not only liable, but likely to err. For we may compare advancement in knowledge to sailing down a river which widens as we proceed, until the prospect expands into an ocean, and the land disappears. On the other hand, ignorance and inexperience generate and cherish rashness and forwardness. A quick growth generally indicates a shallowness of soil, and young people are very apt to mistake a readiness of apprehension for depth of judgment, and comprehensiveness of mind; hence, they will often speak with decision on subjects which perplex their elders; are positive where the wise are uncertain, and flounder on where talents and years are afraid to advance a step. At this season, also, the passions become violent and importunate. They cloud the understanding, and prevent reflection. They render young people averse to reproof, and impatient of control, urging them on, and plunging them into a thousand improprieties and embarrassments. We may consider, further, their situation and circumstances, in this present evil world,-for if thus incautious and inexperienced,-if thus eager, confident, and impetuous, their road lie through a smooth and safe country,— they would not be exposed to very imminent danger,—but their journey must be made through regions full of pits and snares, where enemies are concealed in ambush,— where by-paths are perpetually presenting themselves,where seducers "lie in wait to deceive,” and fruits embellish the sides of the road, fair to the eye, but deadly in the And here, what can be done here, without a guide? Who will cry forbear, there is danger,—these steps take hold on hell-" This is the way, walk ye in it!" In a word, let us remember the consequences, which will arise from the wrong steps and mistakes of early youth. Many of these will make work for bitter repentance hereafter, and with regard to others, repentance itself will be unavailing. They must endure the connexions they have taste. |