pamper their bodies, and to neglect their souls, as aliens and outcasts is folly supreme and immeasurable.

But this endless happiness evil companions will prevent. The very hope of immortal life they will destroy forever. From this incomprehensible danger, then, this final ruin, let these affectionate, these divinely appointed, guardians secure their beloved offspring; whatever efforts or anxiety it may cost. Let no parent say, that he cannot prevent his children from consorting with such companions. Unquestionably they may be powerfully allured by them; nay, they may have already become strongly attached to them. They may be deaf to parental remonstrance. They may artfully elude inspection. They may obstinately resist authority. But would any, would all these difficulties persuade a parent to yield them up to temporal destruction? Were it in his power, would he not preserve them from suicide; whatever exertions, whatever sacrifices, it might cost? How much more willingly, and perseveringly, ought he to undergo any labour, and make any sacrifice, to save a child from perdition?

Ordinarily, however, the case is far from being attended with the difficulties here supposed. Let the parents begin their active government of their children with an universal determination to know, at all times where, and with whom, their children are ; and suffer them to frequent no places, and consort with no company, which they themselves do not approve, nor without their permission. Let them warn their children affectionately, and from the beginning, of the immense danger always found, and the fatal evils regularly suffered, by those who are companions of the wicked. Let them allure to their own houses such companions for their children, as will be at once agreeable and safe. Let them make their own company and conversation easy and inviting; and their fireside cheerful and pleasant; and let them daily ask God to preserve their children, and crown their own labours in educating them for his service with success. If they faithfully perform these duties; they will ordinarily find their task easy; their children safe; their consciences satisfied; and their hopes continually brighter, and brighter, of seeing their family united forever in the enjoyment of immortal life.

SERMON XI.

THE DUTY OF REMEMBERING THE CREATOR IN YOUTH.-SERMON I.

ECCLESIASTES xii. 1.

Remember now thy Creator in the days of thy youth: while the evil days come not, nor the years draw nigh, when thou shalt say, "I have no pleasure in them."

THE writer of this book was, as you know, distinguished above all men for his wisdom, and peculiarly for his knowledge of the character, and business, of men. At the time when it was written, he was advanced in years; and from his youth had with a keen and scrutinizing eye, watched the character of mankind, and marked carefully the advantages, which accompany a virtuous life, and the evils, which attend a sinful one; and had derived from this course of observation a collection of the best maxims for the regulation of human conduct, of which mankind have ever heard. The attention of this great man was especially directed to youth; probably because he knew the importance of that period. He had seen in innumerable instances, that the future character chiefly depended on the instructions given, and the habits established, in the morning of life. His views of this subject he has completely expressed in a single sentence: "Train up a child in the way he should go; and when he is old he will not depart from it." Hence, he directed his efforts peculiarly to the reformation of youth; and, as he informs us, wrote the book of Proverbs, or important and pithy moral precepts, to give the young man knowledge and discretion. The wisdom and benevolence of such a design need no illustration; and the book, in which it is here executed, is without a rival.

To the instructions of such a man thus employed, every youth is bound by every obligation to listen with gratitude, veneration, and faithful obedience. To these high and solemn sanctions, furnished by the character of the writer, and to the inestimable value of the instructions themselves, is added the seal of inspiration; the decision of God, the only wise, and the only good.

course.

In the book of Ecclesiastes this great man forgot not his favorite object; but, while investigating subjects, mysterious in their nature, incomprehensible in their extent, and immeasurable in their importance, he turned aside, not unfrequently, to resume the direct instruction of youth, and to promote in the most efficacious manner their wisdom and piety. In this chapter particularly, he shows us, that the book of Ecclesiastes, as well as that of Proverbs, was written, primarily, for the young. This chapter is what, in the language of writers of sermons, would be called the practical application, or improvement, of the whole disIt commences with the text; and in this manner shews, that the writer had all along aimed at the benefit of this class of mankind, as a primary object in this book, as well as that of Proverbs. While he has here left a noble example to other moral instructors, and taught them to direct their own labours, extensively, towards the same object, he has also laid the foundation of the strongest claims upon the affection, and respect, of those, whom he has thus made his pupils. There is something pecu. liarly edifying as well as delightful, in seeing a man so pre-eminent in wisdom, power, splendour and fame, as Solomon, and so occupied by the complicated business of a great empire, making the instruction, virtue and happiness, of the young a primary object of his thoughts, and the primary purpose of his writings. It is, still, a much more interesting theme of our recollection, that the GoD of the spirits of all flesh has been pleased, in his own most holy Word, to pursue the same purpose; to make youth a peculiar object of his gracious attention; to raise up for them in his Providence so able an Instructor; and, agreeably to his perfect wisdom, to employ him in communicating these invaluable lessons.

In the text young persons are required to remember their Creator in the days of their youth; and before the arrival of those future periods of life, which are here justly styled evil days, both because the enjoyments of this life are greatly diminished, and because they are peculiarly unfavourable seasons for securing the enjoyments of a better life. It is my intention in discoursing upon these words,

I. To explain the Duty, which is here enjoined :

II. To suggest several Inducements to the performance of it:

and

III. To mention several Reasons, which usually prevent it from being performed.

I. I shall endeavour summarily to explain this Duty.
To remember our Creator is,

1st. To make him frequently an object of our thoughts.

"The wicked," says David," through the pride of his counte nance will not seek after GoD: GOD is not in all his thoughts." The character of the righteous is, in this respect, of a directly contrary nature; and is happily expressed by the same excellent man, when he says of himself, "I have set the Lord always before me." Every day, on every important occasion, and on very many occasions which are not important; every good man will make God the object of his thoughts, and call to mind his character, and his presence. He, who does not this in some good degree, can hardly be said to remember God at all.

2dly. To remember GOD, denotes, that our thoughts concerning him be true, and just; or, in other words, such as are communicated by his Word and Works.

To attribute to God, when we think of him, qualities, which are not his, and to forget his real character, is not to remember him, but a Being, whom we substitute for him. It may be an idol, Jupiter, Baal, or Moloch; or a being altogether such an one as ourselves; but certainly it is not JEHOVAH. To remember him is, in the sense of the text, to remember him as he is.

But it is the true character of God, to be self-existent, independent, immutable, and eternal, to be present in every place, and to know every thing.

It is the true character of God to possess unlimited holiness, justice, wisdom, power, goodness, faithfulness and truth.

It is the character of GOD to be the Creator, Preserver, Proprietor, Ruler, and final cause, of all things.

It is the character of God to be the Benefactor, Rewarder, and Judge, of the intelligent universe.

It is the true character of GOD to be the Father, Redeemer, and Sanctifier, of mankind.

If, therefore, we would perform the duty enjoined in the text; we must ascribe to him in our thoughts all these great and glorious attributes; must consider him as existing alone, without a rival, without a second; and we must be able to say, "This God is our GoD;" the object, on which our thoughts dwell forever and ever.

3dly. To remember God, in the sense of the text, is to remember him Cordially.

It is not enough, that God should be in our thoughts; and that our thoughts concerning him should be just and true. These things cannot exist alone. In order to entertain these modes of contemplation concerning God in the manner, which has been already directed, it is indispensable, that our affections harmonize with our thoughts; and be intertwined with them, so as to form a part of their very contexture.

Nothing is more plain, than that the Being, who possesses these exalted attributes, ought always to be remembered by us with supreme Love, Complacency, and Gratitude. His excellence demands this of us with an obligation, which no virtuous being can resist, and no sinful being deny.

erence.

Nor are we less under obligation to remember him with RevThis affection is demanded of us irresistibly by that union of majesty, purity, and kindness, in which he so extensively manifests himself to the view of his Intelligent creatures.