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ter the prejudices and contrary attachment resulting from habit, connections and fashion. Where early instruction in the principles of knowledge, human or divine, has been neglected or flighted, the need of it may be afterwards felt very fenfibly; but the proper feafon for it having been mifimproved, those who have mifimproved it are afhamed to confefs their ignorance; they neither receive nor feek inftruction in the things which concern them. Youth is apt to learn-open to advice-diffident-confcious that it needs direction. At least these qualities are found at that period, if at

any.

A principal defign of the proverbs of Solomon was, to give to the young knowledge and difcretion. They contain an admirable collection of rules for the conduct of life-excellent inftructions in morality and piety. They all terminate in the fear of God, and keeping of his commandments. The study and choice of found wisdom are recommended to the young, by various confiderations, which remind us of the aptitude of their period to learn; the fpecial reason to hope that their enquiries after faving knowledge will be crowned with fuccefs; and the folly and danger of refusing it in youth.

There are many obftacles in religion. The gate of heaven is ftrait, and the way of life narrow. Inward corruption, worldly allurements, invifible foes call for great vigilance and firmnefs. They call for the whole armor of God to withstand them. They are more eafily vanquished, before they have weakened our ftrength, damped our courage, and taken away any part of our armor. The errors, indifcretions and exceffes of many perfons in manhood, middle life, and even in old age, are to be traced to the neglect of early counsel and checks, or the early contempt thereof. As religion is poftponed, the indifpofition, difficulties and difguft increase. There are but few inftances, comparatively, of the reformation of early vicious habits. But do any fet their face heaven-ward, while they are

young, while their mental powers are ripening, before they have imbibed prejudices against the way of truth, before they are overcharged with worldly cares, may it not be hoped that they will obtain favor of the Lord? that, waiting on him, they will renew their ftrength?

If from the tendency of habit, there is reafon to suppose that those who feek early fhall find, and grow ftronger in pious paths, it follows, from the fame confideration, that a neglect to feek God early exposes to be forfaken of him. Youth is the time to learn whatever is good and ufeful. Those who neglect this feafon for the acquifition of the sciences, or knowledge in any useful art or bufinefs, ufually remain ignorant; and are usually a burden on the community-often a peft to fociety. There is an analogy in religion. Those who grow up ignorant and thoughtless of the great duties of morality and religion, are in the way to die without inftruction. Or admit that they may be reclaimed, and embrace the wisdom of the juft, they are now making work for bitter repentance. The prefervation of innocence is preferable to repentance. A found conftitution is more easily preferved than a dif tempered one is cured. No man in health, and in his fenfes, would voluntarily bring on himself a painful and malignant difeafe, because it is poffible he may re

cover.

The attainment of the wisdom, which we exhort the young to feek, depends not on native ftrength of genius, or proficiency in fcience. All the meek and humble, all who confent to be taught of God, attain it. And the fooner the foundation is laid, the more opportunity will there be to build thereupon-to go on to perfection-to gain the moft clear and juft conceptions of God, of your relations and duties to him, to the Redeemer and mankind-to cultivate correfpondent affections, and demean yourselves accordingly.

But more explicit and fure grounds of encourage ment to early seeking are to be found in the holy scrips tures, than any which reason and the doctrine of habit fuggeft.

ents.

The firft argument in behalf of fuccefs to early religious enquiries, which I fhall adduce from the inftrucctions of the facred oracles on this head, fhall be taken from the words of Chrift, Matth. xiii. 12. "Whofo"ever hath, to him shall be given, and he shall have abun"dance: But whofoever hath not, from him fhall be "taken away, even that he hath." The fame words we meet with at the close of the parable of the talents. Similar declarations occur frequently in the gofpels and epiftles. By having our Saviour plainly meant improving religious advantages, or original talents, whether five, or two, or one: By not having he therefore meant the neglect or abufe of original talIn the parable of the talents it is obferved, that the Proprietor, in the diftribution of them, gave to every man according to his feveral ability. With this accord the words of an apoftle, "If there be firft a willing mind, "it is accepted according to that a man hath, not according to that he hath not." Such a mind is alike faithful in little and much; as he that is unjust in a little would be alfo in much. He who received one talent, went and hid it; and, in excufe for his making no improvement with it, offered this plea; "Lord, I knew thee, that thou art an hard man, reap"ing where thou haft not fown, and gathering where "thou haft not ftrewed." Was this fervant's cafe an inftance proving that his Lord expected to reap where he had not fown? Obferve this fervant acknowledges the receipt of a talent; and when called to account, faid that he had buried it. No more was required of him than the improvement of that neglected talent.He had the fame ability to improve this as the other fervants had to improve the two and the five. His conduct fhews, that, had more been diftributed to him,

he would not have improved them. The attempt at his own vindication furnished the ground of condemnation. It was but just and equal that he should be required to improve, as a good fteward, what he received. He would then have been accepted. More would have been given him. The doom of this flothful, unprofitable, complaining fervant was just. Otherwise you must fay, that the receiver of alms has a right to prescribe to him who giveth them; to direct, him in what proportion to give, and to whom.— May I not do what I will with mine own? Is thine 66 eye evil, because I am good?" Will any man presume to fay, that God might have done more, ought to have done more, for his vineyard? If it be prefumption to speak of HIS rights and duties, or to cenfure HIS diftributions, then let us admit, that whofoever hath, to him shall be given.

Apply this to the fubject of our enquiry. Those in the morning of life have a price in their hands—a talent of which they must give account. Shall this be questioned, even with respect to fuch as have been educated in a Chriftian land? They, compared with others, may be faid to have received five talents.And, upon the principle laid down in the words of the Saviour above quoted, have they not the fulleft reason to conclude, that nothing, but the want of an heart to improve their advantages, can prevent their being approved of him? Improve the light you have, the influences and reftraints of grace you enjoy, not doubting but God will impart more. "Then fhall ye "know, if ye follow on to know the Lord." From the womb of the morning give him the dew of your youth. Your early enquiries, and humble application to him who giveth liberally the wisdom which you want, your vigor, your ftrength, your bloom devoted to your immortal concerns, will not be in vain, if to every one that hath fhall be given.

Secondly, we argue the fpecial encouragement of fuccefs to early enquiries and endeavors in religion, from the directions and motives addreffed to parents and others who have the education of children and youth, to bring them up in the nurture and admonition of the Lord to train them up in the way they fhould go, in the hope that when old they will not depart from it.Thefe and fimilar fcriptures corroborate what has been remarked on the tendency and force of habit.

There are exceptions, indeed. Some who have been educated in virtuous principles, revolt from them. Some refift all the attempts of parents and others to imbue their minds with fuch principles. A Samuel may have children who walk not in his ways; and an Eli, fons who make themfelves vile. But better things may generally be hoped for from those who have been favored with early pious counfel, enforced by corref pondent example.

yet

There are, on the other hand, thofe whofe childhood and youth have been neglected, who have early wandered from the paths of truth and virtue, and afterwards been reclaimed: But fuch inftances are rare. Though there is no certain connection between early religious inftruction and eventual fuccefs; or between the neglect of it and fatal confequences which may be apprehended from fuch neglect; there is all reasonable encouragement, that fuch instruction will not be in vain-the jufteft reafon to fear, that fuch neglect may be followed with the worft effects. Therefore let those, whose place and duty it is, make it their care to impart good doctrine to the rifing generation, in the hope that God may open their heart to receive it--that they may feek and find him. Let not the guides of children and youth, through any remifnefs, incur the guilt of not restraining them, when they make themselves vile, left God be provoked to judge their boufe forever, for the iniquity which they know.