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kept from all those temptations to which they would otherwise be exposed ; and have their conduct watched over, their tempers corrected, their habits restrained, their principles improved, their whole deportment brought into subjection to good instruction and to well-ordered authority. They are insensibly taught, by the example of others, what could not have been infused into them by mere abstract precept; and they acquire, by imitation, habits of order and docility, which they could not by any other method have obtained. Now, then, who shall estimate the value of this to the children themselves ? or who shall say, What benefit shall, in a course of years, arise to the whole community from such institutions as these, if they be generally established and well supported? I have not spoken respecting religious advantages accruing to the children, because it

may be supposed that they are not at that early age capable of religious instruction. But is it nothing, to prevent the soil being overrun with briars and thorns, and to have it improved by the infusion of moral principles? In fact, a child's religion consists chiefly in the fear of God, and in an habitual regard to his all-seeing eye: and this is implanted in their minds to vast advantage, by the entire system of discipline to which they are subjected, as well as by the distinct instructions which are given them. And though it is but too probable that they may afterwards lose the impressions which are then made upon their minds, yet they can never forget the general idea, that it was well with them when they were so disciplined and so instructed. Nor is the influence which they may carry home into their domestic circles, a trifling matter: for when their parents hear them giving an account of the lessons they have learned-lessons of meekness and patience, of truth and honesty, of purity and love—they may themselves be put to shame, and acquire very important hints for their own improvement.] I beg leave, then, to RECOMMEND to your support this

important institutionI would recommend it,

[First, for the sake of the rising generation, on whom it will confer so great a benefit Next, for the sake of those who have set on foot this benevolent plan. None but persons of very enlarged minds could ever have devised such means of benefiting the poor. To instruct such infants would, to any common understanding, have appeared as hopeless a task as that of “casting bread upon the waters." Yet experience has proved its vast utility; and shewn, that if such institutions were to prevail in every town, a most extensive benefit would be conferred on the whole community. Shall, then, persons capable of adorning and instructing the highest ranks in society not meet with support, when they employ their talents in contriving means for benefiting the poor? Surely every person ought to bear testimony to the worth and excellence of such designs; and to give them, the best tribute of applause, their active concurrence, and their most liberal support.

Lastly, for the sake of the Lord Jesus Christ himself, I would urge upon you the support of this beneficent institution: for he counted not little children beneath his notice; but took them up in his arms, and put his hands

upon

them and blessed them, and declared that every attention that was paid to such infants would be regarded by him as paid to himself P. If, then, you have any love to the Saviour, who himself assumed a state of infancy for you-yea, and died upon the cross for you—shew it by your liberality on this occasion. Let all endeavour to cultivate the ground. Let him that hath an ox, send forth his ox;” and let him that hath an ass,“ send forth his ass.” Let every one, according to his ability, contribute to help forward this good work, without intermission and without despondency. To every one amongst you I would say, " In the morning sow thy seed; in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good9."] p Matt. xviii. 2, 5.

9 ver. 6.

DCCCXLV.

YOUTH WARNED OF THE FUTURE JUDGMENT. Eccl. 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 thine heart, and in the sight of thine eyes : but know thou, that for all these things, God will bring thee into judgment.

EARTHLY pleasure is doubtless gratifying to flesh and blood : hence it is more or less an object of desire to all : but there are two considerations which may well abate our ardour in the pursuit, namely, that its gratifications will soon come to an end; and that there is an approaching judgment, at which we must give an account of all that we have ever done in the body, and receive from God's mouth a sentence corresponding with the tenour of our past life. In the verses preceding our text, the former consideration is urged; and we are told, that, however protracted our pleasures may be, they are but like a winter's sun, which will soon set in darkness, and be followed by a long and dreary night. Such

a night is not far off, even from those who are in the very morning of life. It may be hastened prematurely, as it were, by sickness, and care, and unavoidable misfortunes; and it must come at last through the infirmities of age, which, if our life be prolonged, will make it but “ labour and sorrow.” The latter consideration is suggested in the text, which contains two things: I. A keen remonstrance.

The address here made to youth, though it appears like a concession, is not really so

[It has been thought by some to be a concession, recommending youth to enjoy themselves in the world ; only to do it in such a way as not to endanger their happiness in a future life. And it is certain that there are in this book many concessions to that effect a

Such
passages as these

may indeed be easily pressed too far: but, on the other hand, they are not in general understood by the religious world. Religious people are apt to imagine, that Christianity requires an utter abandonment of those things which the carnal mind affects; and that a pious person who possesses any considerable measure of earthly comforts, is necessarily inconsistent in his conduct. But this is a mistake, and a mistake which greatly needs to be rectified; because it occasions many unjust censures, and uncharitable reflections. “God has given us all things richly to enjoy b." and, provided we do not spend an undue portion of our substance on earthly indulgences, or set our affections upon them, there is nothing in Christianity which prohibits a reasonable use, and a temperate enjoyment of them. If only we sit loose to them in our hearts, and enjoy God in them, they are perfectly lawful; yea, “ they are sanctified to us by the word of God and prayer

But it is not in this sense that the address before us is to be understood :)

It is, on the contrary, a just and severe remonstrance

[The terms here used are such as cannot well be taken in a good sense. To “walk in the ways of our own heart, and in the sight of our own eyes,” is equivalent to walking in the ways of criminal self-indulgence. This is the import of these expressions in other passages of Scriptured - and so they must be taken here; as is evident from the awful judgments with which such indulgences are menaced in our text. The text is, in fact, an ironical remonstrance, similar to that which Elijah uttered, when he condemned the worshippers of Baal; “ Cry aloud; for he is a Gode :” and that by which Micaiah reproved the impolicy of Ahab; “Go up to Ramoth-Gilead, and prosper?." By this kind of irony Solomon intended to convey an idea, that young men are bent on such indulgences ; that they promise themselves security in the midst of them; and that they will not be prevailed on by more temperate reproof : and, in this view, his words may be thus paraphrased :

a Eccl. ii. 24. and üï12, 13. and v. 18, 19. • 1 Tim. iv. 4, 5. d Numb. xv. 39.

b 1 Tim. vi. 17. Deut. xxix. 19.

You will, notwithstanding all that I can say to dissuade you from it, go on in the ways of sin, persuading yourselves that nothing but happiness awaits you: and therefore go on; and follow the bent of your own inclinations : but know, that in the end you will find yourselves grievously disappointed.' Severe as such a remonstrance is, it is perfectly just : for, who that considers what the great end of our being is, can doubt the wickedness of living to the world and to the flesh? or who that sees how contrary such conduct is to that of Christ and his apostles, can doubt what the issue of such a life shall be? Verily, “if we mind earthly things, we are enemies to the cross of Christ, and our end will be destruction 6 ;" for, whatever may be said or thought to the contrary,“ to be carnallyminded is death h."]

To this is annexed,
II. A solemn warning-
There is a day of judgment fast approaching-

[God will most assuredly “judge the world in righteousness by that man whom he hath ordained, even by his Son, Jesus Christ.” Before his tribunal we must all

appear:

the young, as well as the old, shall then give up their account to him; and the things which we did in the earlier part of life shall be brought forth for judgment, as well as those which were done at a more advanced age. The book of God's remembrance shall be opened; and every thing that was recorded in it, from the first moment of our existence to the latest breath we drew, shall be adduced as illustrative of our true character, and as the ground of God's final sentence.]

Then shall the things which are now done receive their proper reward

[The judgment of God will not then be regulated by our views, buť by his own unerring wisdom. We may palliate a life of vanity and worldliness now; but he will view it as e 1 Kings xviii. 27.

f 1 Kings xxii. 15. & Phil. iii. 18, 19.

h Rom. viii. 6.

indeed it is, as a life of rebellion against him. It argues a total alienation of heart from him : it shews that we lived to please ourselves rather than him, and that we were in reality a god unto ourselves. He had told us plainly, “If ye live after the flesh,

ye

shall die :" but we would not believe it. He had told us, that “the broad road, in which the many are walking, leadeth to destruction ; and that the narrow way alone leadeth unto life:" but we would not be persuaded that such an awful declaration should ever be verified. Nevertheless so it will be found in the last day: and of this we may be perfectly assured: for it stands on the word of God, which is as immutable as God himself: “Know thou, that for all these things God will call thee into judgment."] ADDRESS

1. Those who seek their happiness in earthly things

(Say not, You commit no gross sin, and therefore have no cause to fear. The question simply is, Do you walk after the way

of your own heart? If you do, it matters little what path you choose, whether it be that of open, or secret sin: you are equally living without God in the world, and are equally obnoxious to his heavy displeasure. I mean not by this to say, that all sins are alike, or that gross immoralities will not augment your guilt and condemnation in the last day. But this is an undoubted truth, that he only who gives up himself to God in this world, can ever dwell with him in the world to come: for “if we sow to the flesh, we shall of the flesh reap corruption: and it is only from sowing to the Spirit, that we can hope to reap life everlasting." Knowing therefore the terror of the Lord, we would persuade you, whilst yet we may avert from you the impending storm: we would persuade thee in particular,

young man, that thou mayest not any longer deceive thy soul, and dream of happiness in another world, when thou art only “ treasuring up wrath against the day of wrath."]

2. Those who are seeking happiness in the ways of God

[Say whether thou hast not found more solid joy in the ways of God, than ever thou foundest in the vanitics of the world ? Say whether thou hast not found it better to “mortify thy members upon earth," than to indulge them; and to live to God, rather than to live unto thyself? The joy thou now hast is legitimate: it is such as prophets and apostles had before thee; and such as God has freely conceded to thee, to the utmost extent of all thy wishes: “Let the children of Zion be joyful in their King.” Indeed thy present joys are the gift of God to thy soul. Go on then“ rejoicing in the Lord always:"

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