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 countenance 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 Go 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.

Equally are we required to remember him with Admiration: This religious emotion is every where called for by the wonderful works of his Power and Wisdom, both in Creation and Providence, and peculiarly by the wonders of Redemption. It is an emotion, continually exercised by every good man, when contemplating these marvellous objects; and appears to have occupied no small part of the time, as well as the thoughts, of David: as is abundantly manifested in the Psalms.

4thly. To remember GOD, in the sense of the text, is also to remember him Practically.

Every person, inclined, or even willing, to perform this duty, will keep before his eyes the absolute sufficiency of God for every great and good purpose; and his perfect disposition to accomplish that, and that only, which is desirable. What he understands of the divine dispensations he will approve. Where he does not understand he will confide. In this manner he will cherish perpetually a spirit of Acquiescence and Resignation.

At the same time, he will solemnly call to mind on every occasion that to this universal Creator, Ruler, and Judge, he is entirely accountable for all his moral conduct; and will keep before his eyes the authority, wisdom, and excellence of his precepts, with a sincere intention cheerfully and faithfully to obey them. This, especially, is what Solomon intended in the text; and is the end, for which all, that is mentioned above, is to be done. God is remembered by us to no valuable purpose, unless we consecrate ourselves to his service, faithfully obey his most holy will, and thus live to the glory of his name.

To remember GOD is the indispensable duty of all men. Still, it is here peculiarly enjoined upon those, who are Young. I will now, therefore,

II. Suggest to the Young persons in this assembly several Inducements to the performance of it.

1st. All the obligations, which require this duty of others, require it of you.

The duty of remembering GoD commences with our moral agency; at the moment, when we begin to discern between good

and evil, and are capable of choosing the one, and refusing the other. That God has an absolute right to us, and to our services, has been already seen. You will not question, that this right commences with your existence. As little will you doubt the reasonableness of his requiring your services, your absolute need of his favour, or the supreme importance of living to his praise. All these things began with your capacity of understanding them. As soon as you were able to love, fear, and serve God, they all became your indispensable duty. In neglecting them you commit many sins; and fail, so long at least, of performing your duty, and obtaining an interest in his mercy. So long you will be destitute of the blessings, furnished by a pious mind, and of a title to eternal life.

2dly. Youth is the best season for performing this duty.

It is the best, because it is in your possession. Other seasons may, or may not, arrive. The accepted time, to every man, is The present day is the day of salvation.

now.

It is the best, because your hearts are more tender, and more susceptible of religious impressions, than they will probably be at any season hereafter. The susceptibility of the youthful heart is proverbial. Your affections have not, hitherto, been rendered callous by the enervating influence of sensuality; nor by the benumbing power of avarice and ambition. Your sensibility is easily awakened. Your fears are easily roused. Your hopes are naturally vigorous, and your attachments strong. You are much more prone to feel a grateful sense of benefits, than persons, who have long been active in the sordid business of this world; who have long been accustomed to absorb their thoughts in plans for heaping up money, in making hard bargains, in the intrigues of cunning and mischief, in contending against rivals for place and power, and in hunting after popular applause. The vigour of your minds has not been wasted by a long continued exposure to the infection of voluptuousness. Your hearts in a comparative view have not been hardened by the sophistry of self-justification, and self-flattery. You have not palsied your fears by venturing often to the verge of crimes, by passing over to forbidden ground,

and by finding yourselves still safe, although you have boldly perpetrated iniquity. These are evils, the full effects of which are felt only in later life. They exist, indeed, in you; but with a far less efficacious and triumphant energy, than at more advanced periods. At this time, therefore, and for this reason, you enjoy the most favorable opportunity for turning to God, renouncing sin, resisting the influence of temptation, and entering the path to heaven.

It is the best season because it is, comparatively, unoccupied by other objects. The cares of this world have hardly begun to engage your attention. The business, to which you are here destined, is all marked out, and methodised to your hands; and can all be done without any intrusion upon those seasons, which are necessary for the purposes of religion. All men have, indeed, at every period of life leisure, really sufficient for these purposes; but, to most, the cares of this world and the deceitfulness of riches, honours, and pleasures, choke the word, which might make them wise to salvation, and render it unfruitful. But you have ample, known, acknowledged opportunities for reading the word of GOD; religious meditation; learning the state of your own hearts; conversing with persons of piety; frequenting your closets; celebrating the ordinances of the sanctuary; consecrating yourselves to the service of God; and performing the various, active duties of Christianity.

At the same time, you are in a great measure safe from a perplexing and mischievous intrusion of another kind. Men, who have entered into the bustle of this world, are exposed, whenever they turn their attention to religious subjects, and commence attempts to become Christians, to the continual intrusion of worldly thoughts, and worldly feelings. These thoughts and feelings, even when most unwelcome, and when serious efforts are made to exclude them, still force themselves into the mind; and continually mingle with all its thoughts and emotions, of a religious nature. The habit of dwelling upon worldly objects is so strong, that the current of thinking and affection is continually returning to this channel; and the difficulty of diverting it into that, in which