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must place their religion in desires rather than action. Let me not however be misunderstood. I do not mean to intimate that the desires of the christian are not active ones for they arc; and in proportion to their de gree they will necessarily excite him to strive, to wrestle, to fight, and to use all the means which lead to the end he has in view. And I am sorry to say, that for want of knowing this, many individuals are deceived to their everlasting ruin-imagining that they have gra cious desires, while they are strangers to christian dili gence. Balaam, all hell as he was, could say, let me die the death of the righteous, and let my last end be 6 like his " but he had no concern to live their life. Herod wished to see our Saviour work a miracle, but would not take a journey for the purpose. Pilate aşked what is truth? And would not stay for an answer. There are many languid, occasional, temporary desires, which are far from indicating the existence of divine grace in the heart. The desire of many is like that of the sluggard, of whom it is said, "the desire of the 'slothful killeth him; for his hands refuse to labor." Desires then, are nothing without endeavors.

But our meaning is this-that what a christian does in this world, is very little, compared with what he ought to do, and even would do. If you view his dispo sitions; if you judge of him by his desires, he would "attend on the Lord without distraction," he would "run and not be weary, and walk and not faint;" he would equal a seraph in the service of heaven. But if you view his executions: if you judge of him by his attainments, he cries out, "the flesh lusteth against the "spirit, and the spirit against the flesh; and these are "contrary, the one to the other, so that I cannot do the "things that I would; when I would do good, evil is 66 present with me, and how to perform that which is "good I find not. O wretched man that I am, who "shall deliver me from the body of this death ?"

Christian! This will not be the case always. He who has given you the will, which once you had not,

has promised in due time to give you all the power you now want. You will soon drop every burden, and escape every impediment. You will soon appear before his throne, and serve him day and night in his temple. "When that which is perfect is come, then that which " is in part shall be done away.”

"Grace will complete what grace begins,
"To save from sorrows or from sins;
"The work that wisdom undertakes,
"Eternal mercy ne'er forsakes.”





Wilt thou not from this time cry unto me, my Father, thou art the guide of my youth?-Jer. iii. 4.

IT is a lovely view which the Supreme Being has giv

en us of himself in the words of Ezekiel," as I live "saith the Lord, I have no pleasure in the death of the "wicked." His mercies are over all his works.-But if there be one class of his creatures, for which he seems more peculiarly concerned than another-they are you, my dear children-they are you, my young friends.

Hence to engage you in his service betimes, he has laid hold of every principle of action; he has addressed every passion of your nature-your hope, and fear--your joy and sorrow-your honor and disgrace. He commands you as a sovereign-" Remember now thy Cre"ator in the days of thy youth." He promises you as a God-" I love them that love me, and they that seek "me early shall find me." He expostulates with you as a father "Wilt thou not from this time cry unto me, "my Father, thou art the guide of my youth?"

These words teach us-I. That youth need a guide. II. That God is willing to take them under his direction. III. That the way in which they are to engage his attention, is by prayer. And, IV. That there are particular seasons in which he expects to be sought by them, and from which he dates the expostulation

"wilt thou not from this time cry unto me, my Father, "thou art the guide of my youth ?"

Yes, my dear youth, you need many things. For whatever amiableness and attractions you may possess, you are fallen creatures. You are guilty-and want pardon. You are depraved--and need to be renewed in the spirit of your minds. And you are wanderers.... and DEMAND a guide. Let me try to convince you of this.

Now we are expressly assured by the prophet, “ that "the way of man is not in himself, it is not in man "that walketh to direct his steps." And if this be true of old travellers, who have long been moving Zion-ward, how much more is this the case with those who are only beginning to start? There is nothing we are so unwilling to own as our ignorance....but though "vain man would be wise, he is born like a wild ass's "colt. They go astray from the womb, speaking lies." The human mind is naturally dark. We bring no knowledge of any kind into the world with us....it is all originally external, and drawn in through the senses. It is the consequence of instruction, and is obtained by slow degrees. And as to religious knowledge, we should have been entirely destitute, but for a revelation from God. And when this light is given, it is like the sun shining on a blind man : it affords the medium, but not the faculty of vision. Another work therefore is necessary to make us wise unto salvation....and hence, David prays for himself; "open thou mine eyes, that "I may behold wonderous things out of thy law;" and hence the apostle prays for the Ephesians; "that the "God of our Lord Jesus Christ, the Father of Glory, "may give unto them the spirit of wisdom and revela"tion, in the knowledge of him: the eyes of their "understanding being enlightened; that they may "know what is the hope of his calling, and what the "riches of the glory of his inheritance in the saints."

Again. There is oue kind of knowledge, in which you must be deficient...that which is derived from trial,

and which we call experience. You have not had opportunities to observe, to compare and to distinguish things. You have not remarked the difference there is between appearances, and reality; between the beginnings and the end of enterprizes. You are therefore liable to imposition, and delusion. The less experience we have, the more needful is a guide....but alas, that which makes youth diffident, renders them presumptu


....For they are full of confidence. We read of the meckness of wisdom. And it is certain that intelligence produces modesty; it brings to view difficulties which never strike the superficial observer; it shews us that so far are we from all claim to infallibility, that we are not only liable, but likely to err. For advancing in knowledge is like sailing down a river which widens as we proceed until the prospect expands into an ocean, and we see no land. But ignorance and inexperience generate and cherish rashness and forwardness. A quickness of growth, is often in proportion to the shallowness of the soil, as we see in the stony ground....But young people often mistake a readiness of apprehension for a depth of judgment, and a comprehensiveness of mind; hence, they will speak with decision on subjects which perplex others; are positive where the wise are uncertain; and flounder on where talents and years are afraid to step.

Now too....the passions and appetites begin to rage in their violence. These becloud the understanding, and prevent reflection and rendering them averse to reproof, and impatient of controul, urge them on, and plunge them into a thousand improprieties and embar



Let us also remark their situation and circumstances in this present evil world. If thus ignorant, and inexperienced if thus full of confidence, and, eagerness of desire, they had to travel through a smooth and safe country....it would not be so dangerous. But they have to journey through regions full of pits and snares;

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