SECONDLY, That there are the strongest induce ments to seek those pleasures in early life.

These inducements arise,

1. From the peculiar susceptibility of pleasurable emotions, which characterizes early life.

That the youthful period of human life is highly favourable to joyous feeling, I may venture to assert, without the necessity of any other proof, than that which at this moment arises before the mind's eye, from your own immediate consciousness, or from your own vivid recollections. You would deem it, I am well aware, most unkind and unwarrantable, to attempt to overspread with gloom this interesting season of life, and, by repressing the feelings of youthful ardour and hilarity, to render that a cheerless blank in existence, on which might be exhibited so many characters of happiness! But what feelings of gladness does early piety repress? Those only whose continuance is momentary, and which induce after them a fearful train of disquietudes and alarms. What gratifications does early piety forbid? Not even the pleasures which are sensitive, provided they be pure and transgress not the limits of moderation; and be assured, my young friends, that it is only when thus restricted that they can be really enjoyed. Does true religion forbid social delights? The very reverse is the fact. It teaches how they may be best secured; it exhibits the principles on which associates

should be selected, the basis on which friendship should be built, the generosity and disinterestedness with which it should be cultivated, and the refined and spiritual pleasures to which it should aspire.

And are there not still higher delights, for the attainment of which youth presents signal facilities? Is there not, at this period of life, a peculiar elasticity of mind, and buoyancy of spirit? Is there not a lively susceptibility of the tender, and the gentle, and the kind affections? Is there not a prevailing liveliness of imagination, combined with a propensity to admire what is new, and what is grand, and what is beautiful, both in the natural and in the moral world? Is there not a longing after something more, and something greater than is actually enjoyed? Is there not an ideal world, which is fairer and more beauteous than that which is external? Is there not a disposition to indulge in bright visions of future and augmented delight? Now all these tendencies may prove, in the event, unfavourable and injurious; but why should they not prove beneficial as well as pleasurable? Conceive them to be all engaged on the side of God and our Saviour, of heaven and of eternity; conceive them to be under the commanding and controlling influence of early piety; and do you not then discover in them the very elements of delight, and the sources of high enjoyment? The very sensibilities which, in the absence of Divine grace, would expose to peculiar haz

ards, when under a holy impulse and a heavenly guidance, will yield abundant and refined gratification. What an appropriateness, then, as well as importance, is there in the petition, "O satisfy us early with thy mercy; that we may rejoice and be glad all our days!" Psa. xc. 14.

A reference to these youthful feelings we may trace in the reason annexed to that equitable precept, "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.” Ecci. xii. 1. Shall the days most decidedly favourable to enjoyment be marked by entire forgetfulness of Him from whom you have derived every faculty of mind, every organ of sense, every capacity of delight, every opportunity of enjoyment? Can you seriously propose to consecrate to the Author of your being, and the giver of your comforts, only the last dregs of life? Shall he to whom all is due receive only the refuse of your time and strength? And are you deliberately of opinion, that such a course can be favourable to the happiness of life? Can you rationally plead for any pleasure which the thought of God would disturb, and in which the recollection of the Most High would alarm? Would you attempt to justify to your own conscience one single amusement, in which the capacity of delight would be paralyzed by the thought of God? If, my young friends, you would pursue that happiness which alone deserves

the name, let all your pleasures be blended with a realizing contemplation of God. Remember him in those characters in which he is most frequently and fully revealed to your regard in his own word of truth; and in which your highest interests require that you should love and honour him. Remember him, especially, as the God of eternal salvation, as the God and Father of our Lord Jesus Christ, reconciling sinners to himself by means of a glorious atonement; and receiving repentant offenders of every character, and of every age, to the embrace of his paternal love, the guidance of his unerring providence, and the mansions of never-fading blessedness! "Acquaint now thyself with him, and be at peace: thereby good shall come unto thee." Job xxii. 21. Be assured that "his favour is life," and that his "loving-kindness is better than life." Psa. lxiii. 3. Say to him, "Remember me, O Lord, with the favour that thou bearest unto thy people: O visit me with thy salvation; that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance." Psa. cvi. 4, 5.

The inducements to early piety arise,

2. From the influence of early life on the subsequent years of earthly existence.

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To this influence the language of Scripture particularly directs our thoughts, "O satisfy us early with thy mercy; that we may rejoice and be glad all our days." Psa. xc. 14. We have already seen, that if early life be desti

tute of early piety, there must be an entire and a lamentable absence of all those pleasures which that interesting period of life is calculated and designed to secure. But this is not the whole, nor even the greater part of the amount of the loss. It is a destitution, of which the effect is felt through the whole duration of life. It is one of the laws of our nature, that while our susceptibilities of pleasure from the senses are diminished by repetition, the pleasures arising from intellectual energies and moral habits are perpetually on the increase. They grow with our growth, and strengthen with our strength; so that, by constant cultivation, they may become more vigorous and more lively in manhood, than even in youth. Think then of the progress in the path of happiness attainable by the man whose youthful days have been distinguished by genuine religion. What an experimental as well as theoretic acquaintance he may attain with the Scripture of truth, the treasury of sacred delights! What high attainments may be his, in the knowledge of our Lord and Saviour Jesus Christ, for the excellency of which an inspired apostle counted all things but loss! What advances in holiness may dignify and adorn his character, by the constantly purifying influence of that Holy Spirit which God has promised in answer to prayer' What decision and firmness of principle may he be divinely empowered to display, amid all the alluring and seductive influences of