SERMON XXVIL

YOUTH SOLEMNLY ADMONISHED..

ECCLESIASTES, xi. 9.

Rejoice, O Young Man, in thy Youth, and let thy. heart cheer thee in the days of thy Youth, and walk in the ways of thy heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into Judgment.

ALL Scripture is given by inspiration of

God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness."a This is the testimony which St. Paul, himself an inspired writer, bears to the sacred writings. Whenever we read, or hear the Bible, let us remember this testimony; and recollect by whom, as well as for what purpose the Scriptures were given. They were given by inspiration of God; and they were given for our profit.. May be enable us to make a profitable use of that passage which has been read for the text!" Rejoice, O young Man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart,.. and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment."

a 2 Tim. iii. 16.

These are the words of Solomon, who like the other inspired penmen, "spoke as he was moved by the Holy Ghost." They are addressed, as we see, to a young man. "Rejoice, O young Man in thy Youth.' -We are not however to suppose that there was some particular young man, to whom they were exclusively addressed. They are spoken to any, and to every young man. Neither need we confine the expression even to young Men. It may be understood as include ing young persons also of the other sex. We shall see that the address itself equally belongs to them: that in fact it applies generally to youth; to all without exception, whether male or female, who are young.-It is in this sense that I purpose to consider the passage. And with this view, I would earnestly, and affectionately request the serious and particular attention of all those, who are thus more immediately interested in the subject.

For the clearer explanation of the passage we must understand the Royal Preacher as making two supposi→ tions respecting the person whom he here addresses.

1st. That he is bent on leading a life of pleasure and enjoyment, on gratifying his own inclinations, and doing his own will: and,

2dly. That he will not be dissuaded from these purposes by the advice, or example of others; that he refuses to profit by their experience, but is resolved to make trial for himself; and is sanguine in his expectations of happiness, notwithstanding the vanity, and disy #ppointment, which they haye met with in similar paths. VOL. 11. 30*

Such are the suppositions which must be here under→ stood with respect to the person addressed. And are not these suppositions correct, and well-founded with respect to. youth in general? Are not young persons naturally distinguished by a strong disposition to enjoy themselves, and to take their pleasure; and by as strong an indisposition to listen to advice, and to be guided by the experience of others? Bent on pleasing and gratifying themselves, they enter without fear on the paths of vanity, and sin; while presumptuous, and self-confident they shut both their ears and eyes against admonition, and example. Does not experience justify this representation? Nay let me appeal to their own bearts. Let me put it to their own consciences to say, whether this be not a true picture of themselves. You, who are now in the bloom and vigour of youth, look into yourselves; examine your hearts; and say, is it not secretly your desire, and purpose to lead a life of pleasure, and enjoyment, to indulge your own taste, and to do whatever may please, amuse, or gratify yourself? To this end, is it not your wish to be freed from all restraint, to drive away serious thoughts, and to be allowed without opposition or controul to follow the bent of your own inclinations? Do you not intend within yourselves, so far as you may have it in your power, to put these desires, and purposes into practice? And do not you flatter yourselves, that in doing thus you shall find happiness: that the more you have your own way, the happier you shall be: and that through your own prudence, and foresight, your good fortune, or good management, you shall escape the snares, and

evils into which others have fallen ? I ask, are not these your secret thoughts, and purposes? If they are, you exactly answer to the person addressed in the text, and with the greatest reason, and propriety may yourself be addressed in the same words. In this case, it may be said to you, to every one who is included in this description," Rejoice O young person, in thy youth."— Seeing thou art-thus disposed, and determined to give ⚫ up thy youth to folly, vanity, and sin to take thy pleasure, to follow the devices, and desires of thine own heart seeing, that thou art thus resolved to throw off all restraint, to shut thy ears to reproof, and ' with thine eyes open to venture on those slippery paths, • in which so may have perished in your sight: seeing "this to be the case-Go and do as thou intendest : And let thy heart cheer thee in the days of thy youth." Fulfil thy purposes. Follow thy pleasures. Take thy fill of enjoyment. "Walk in the ways of thy heart, and in the sight of thy eyes." Gratify thy inclinations. Please thyself to the full. But remember what is to follow. A dreadiul reckoning awaits thee. Do whatever thy heart thus inclines thee to do. But do it at thy peril. For "know thou, that for all these things God will bring thee into judgment." To ⚫ him thou art responsible for all thy doings. To him ⚫thou must give account for this loss of time; for this ⚫ waste of health; and strength for this abuse of gifts, and talents; for these depraved inclinations ; for these sensual desires; for these headstrong passions ;. for this presumptuous self-will; for this deafness to reproof; for this blindness to danger; for this dislike

of God's service; for this contempt of his favour; for 'this daring provocation of his wrath. Let this state*ment rouse, and alarm thee. Let the thoughts of a "judgment to come arrest thee in thy course, and lead 'thee now that thy heart is tender, and thy conscience 'as yet not hardened, to desist from thy foolish purposes; and to turn, and cleave unto the Lord thy God."

Such appears to be the full meaning of this animated address. May it be duly impressed on all your bearts! Especially may you feel, and retain a deep conviction, a lively apprehension of the certainty, of the realty of a judgment to come! Such a conviction, such an apprehension will furnish one of the most powerful cheeks to your youthful propensities. It will be one of your best perservatives against folly and sin.But on this very account, in exact proportion to what ought to be your labour, and study to fix this truth deeply, and permanently in your hearts, will it be the Jabour, and study of your great adversary the devil to root out, and efface it. He will try by every art either to make you altogether disbelieve it, or to keep it so entirely out of your sight as to render even the professed belief of it, of no real use. And while so great is his subtlety, and your depravity, while such is his forwardness to deceive you, and your readiness to be deceived, is there not reason to dread the consequences? He wilt suggest to you as he suggested to Eve, "You shall "not sure die." You shall not certainly be brought ⚫ into judgment. Or admit that you may be, yet allowances will be made for youthful sins. God will not judge you for irregularities, to which your time of