_First_, Endeavour to make good the wise man’s proposition,
implied in the words of the text, and to shew that youth is
the fittest season for religion.
_Secondly_, By way of motive, I shall consider the many
unspeakable advantages that will arise from, “Remembering our
Creator in the days of our youth.” And,
_Thirdly_, I shall conclude with a word or two of exhortation to
the younger part of this audience.
_First_, I am to make good the wise man’s proposition, implied in the
words of the text, and to shew that youth is the fittest season for
religion: “Remember now thy Creator in the days of thy youth.” But to
proceed more clearly in this argument, it may not be improper, first,
to explain what I mean by the word _religion_. By this term, then, I
would not be understood to mean a bare outward profession or naming
the name of CHRIST; for we are told, that many who have even prophesied
in his name, and in his name cast out devils, shall notwithstanding be
rejected by him at the last day: nor would I understand by it, barely
being admitted into CHRIST’s church by baptism; for then _Simon Magus_,
_Arius_, and the heresiarchs of old, might pass for religious persons;
for these were baptized: nor yet the receiving the other seal of the
covenant, for then _Judas_ himself might be canonized for a saint; nor
indeed do I mean any or all of these together, considered by themselves;
but a thorough, real, inward change of nature, wrought in us by the
powerful operations of the Holy Ghost, conveyed to and nourished in
our hearts, by a constant use of all the means of grace, evidenced by
a good life, and bringing forth the fruits of the spirit.
The attaining this real, inward religion, is a work of so great
difficulty, that _Nicodemus_, a learned doctor and teacher in _Israel_,
thought it altogether impossible, and therefore ignorantly asked our
blessed LORD, “How this thing could be?” And, _truly_, to rectify a
disordered nature, to mortify our corrupt passions, to turn darkness
to light, to put off the old man, and put on the new, and thereby to
have the image of GOD reinstamped upon the soul, or, in one word, “to
be born again,” however light some may make of it, must, after all
our endeavours, be owned by man to be impossible. It is true, indeed,
CHRIST’s yoke is said to be an easy or a gracious yoke, and his burthen
light; but then it is to those only to whom grace has been given to
bear and draw in it. For, as the wise son of _Sirach_ observes, “At
first wisdom walked with her children in crooked ways, and brings
them into fear; and torments them with her discipline, and does not
turn to comfort and rejoice them, ’till she has tried them and proved
their judgment.” No; we must not flatter ourselves that we shall walk
in wisdom’s pleasant ways, unless we first submit to a great many
difficulties. The spiritual birth is attended with its pangs, as well
as the natural: for they that have experienced it, (and they only are
the proper judges,) can acquaint you, that in all things that are dear
to corrupt nature, we must deny ourselves, lest, after all, when we
come to the birth, we should want strength to bring forth.
But if these things are so; if there are difficulties and pangs
attending our being born again; if we must deny ourselves, what season
more proper than that of youth? When, if ever, our bodies are robust
and vigorous, and our minds active and couragious; and, consequently,
we are then best qualified to endure hardness, as good soldiers of
JESUS CHRIST.
We find, in secular matters, people commonly observe this method, and
send their children abroad among the toils and fatigues of business, in
their younger years, as well knowing they are then fittest to undergo
them. And why do they not act with the same consistency in the grand
affair of religion? Because, as our Saviour has told us, “The children
of this world are wiser in their generation than the children of light.”
But, _Secondly_, If pure and undefiled religion consists in the renewal
of our corrupted natures, then it is not only a work of difficulty, but,
the perfection of it, of time.
And if this be the case, then it highly concerns every one to set about
it betimes, and to “work their work while it is day, before the night
cometh, when no man can work.”
Could we, indeed, live to the age of _Methuselah_, and had but little
business to employ ourselves in, we might then be more excusable, if
we made no other use of this world, than what too many do, take our
pastime therein: but since our lives are so very short, and we are
called to work out our salvation with fear and trembling, we have no
room left for trifling, lest we should be snatched away while our lamps
are untrimmed, and we are entirely unprepared to meet the Bridegroom.
Did we know a friend or neighbour, who had a long journey of the utmost
importance to make, and yet should stand all the day idle, neglecting
to set out till the sun was about to go down, we could not but pity and
condemn his egregious folly. And yet it is to be feared most men are
just such fools; they have a long journey to take, nay, a journey to
eternity, a journey of infinite importance, and which they are obliged
to dispatch before the sun of their natural life be gone down; and yet
they loiter away the time allotted them to perform their journey in,
till sickness or death surprizes them; and then they cry out, “What
shall we do to inherit eternal life?” But leaving such to the mercies
of GOD in CHRIST, who can call at the eleventh hour, I pass on to
The Second general thing proposed, To shew the advantages that will
arise from remembering our Creator in the days of our youth; which may
serve as so many motives to excite and quicken all persons immediately
to set about it.
And the first benefit resulting from thence is, that it will bring
most honour and glory to GOD. This, I suppose, every serious person
will grant, ought to be the point in which our actions should centre;
for to this end were we born, and to this end were we redeemed by the
precious blood of JESUS CHRIST, that we should promote GOD’s eternal
glory. And as the glory of GOD is most advanced by paying obedience
to his precepts, they that begin soonest to walk in his ways, act most
to his glory. The common objection against the divine laws in general,
and the doctrines of the gospel in particular, is, that they are not
practicable; that they are contrary to flesh and blood; and that all
those precepts concerning self-denial, renunciation of and deadness
to the world, are but so many arbitrary restraints imposed upon human
nature: but when we see mere striplings not only practising, but
delighting in such religious duties, and in the days of their youth,
when, if ever, they have a relish for sensual pleasures, subduing and
despising the lust of the flesh, the lust of the eye, and the pride of
life; this, this is pleasing to GOD; this vindicates his injured honour;
this shews that his service is perfect freedom, “that his yoke is easy,
and his burden light.”
But, _Secondly_, as an early piety redounds most to the honour of
GOD, so it will bring most honour to ourselves: for those that honour
GOD, GOD will honour. We find it, therefore, remarked to the praise of
_Obadiah_, that he served the LORD from his youth: of _Samuel_, that he
stood, when young, before GOD in a linen ephod: of _Timothy_, that from
a child he had known the holy scriptures: of St. _John_, that he was
the youngest and most beloved disciple: and of our blessed LORD himself,
that at twelve years old he went up to the temple, and sat among the
doctors, both hearing and asking them questions.
Nor, _Thirdly_, will an early piety afford us less comfort than
honour, not only because it renders religion habitual to us, but also
because it gives us a well-grounded assurance of the sincerity of our
profession. Was there no other argument against a death-bed repentance,
but the unsatisfactoriness and anxiety of such a state, that should
be sufficient to deter all thinking persons from deferring the most
important business of their life to such a dreadful period of it. For
supposing a man to be sincere in his profession of repentance on a
death-bed (which, in most cases, is very much to be doubted) yet, he is
often afraid lest his convictions and remorse proceed not from a true
sorrow for sin, but a servile fear of punishment. But one, who is a
young saint, need fear no such perplexity; he knows that he loves GOD
for his own sake, and is not driven to him by a dread of impending evil;
he does not decline the gratifications of sense, because he can no
longer “hear the voice of singing men and singing women;” but willingly
takes up his cross, and follows his blessed Master in his youth, and
therefore has reason to expect greater confidence of his sincerity
towards GOD. But farther, as an early piety assures the heart of its
sincerity, so, likewise, it brings its present reward with it, as it
renders religion and all its duties habitual and easy. A young saint,
was you to ask him, would joyfully tell you the unspeakable comfort of
beginning to be religious betimes: as for his part, he knows not what
men mean by talking of mortification, self-denial, and retirement, as
hard and rigorous duties; for he has so accustomed himself to them,
that, by the grace of GOD, they are now become even natural, and he
takes infinitely more pleasure in practising the severest precepts of
the gospel, than a luxurious _Dives_ in a bed of state, or an ambitious
_Haman_ at a royal banquet. And O how happy must that youth be, whose
duty is become a second nature, and to whom those things, which seem
terrible to others, are grown both easy and delightful!
But the greatest advantage of an early piety is still behind,
_Fourthly_, It lays in the best provision of comfort and support
against such times as we shall stand most in need thereof, viz. all
times of our tribulation, and in particular, against the time of old
age, the hour of death, and the day of judgment.
This is the argument the wise man makes use of in the words immediately
following the text: “Remember now thy Creator in the days of thy youth,
while the evil days come not, nor the years draw nigh, wherein thou
shalt say, I have no pleasure in them.” Observe, the time of old age,
is an evil time, years wherein there is no pleasure: and ask those that
are grown old, and they will inform you so. Cordials surely, then, must
be exceeding proper to support our drooping spirits: and O what cordial
comparable to the recollection of early piety, depending wholly on the
righteousness of CHRIST? When the eyes, like _Isaac_’s, are grown dim
with age; when “the keepers of the house, the hands, shall tremble,” as
the wise man goes on to describe the infirmities of old age; when “the
strong men bow themselves,” or the legs grow feeble; and the “grinders,”
the teeth, shall cease to do their proper office, because they are
few; for a person then to hear the precepts of the gospel read over to
him, and to be able to lay his hand on his heart, and to say sincerely,
notwithstanding a consciousness of numberless short-comings, “All these
have I endeavoured, through grace, to keep from my youth:” this must
give him, through CHRIST who worketh all, comfort that I want words to
express and thoughts to conceive. But, supposing it was possible for
us to escape the inconveniences of old age, yet still death is a debt,
since the fall, we all must pay; and, what is worse, it generally comes
attended with such dreadful circumstances, that it will make even a
_Felix_ to tremble. But as for the godly, that have been enabled to
serve the LORD from their youth, it is not usually so with them; no,
they have faith given them to look upon death, not as a king of terrors,
but as a welcome messenger, that is come to conduct them to their
wished-for home. All the days of their appointed time have they waited,
and it has been the business of their whole lives to study to prepare
themselves for the coming of their great change; and, therefore, they
rejoice to hear that they are called to meet the heavenly Bridegroom.
Thus dies the early pious, whose “path has been as the shining light,
that shineth more and more unto the perfect day.” But follow him
beyond the grave, and see with what an holy triumph he enters into his
Master’s joy; with what an humble boldness he stands at the dreadful
tribunal of JESUS CHRIST; and can you then forbear to cry out, “Let me
die the death of the righteous, and let my latter end, and future state,
be like his?”
Need I then, after having shewn so many advantages to arise from an
early piety, use any more arguments to persuade the younger part of
this audience, to whom, in the _Third_ and last place, I address myself,
to “remember their Creator in the days of their youth?”
What! will not all the arguments I have mentioned, prevail with them
to leave their husks, and return home to eat of the fatted calf? What!
will they thus requite our Saviour’s love? That be far from them! Did
he come down and shed his precious blood to deliver them from the power
of sin; and will they spend their youthful strength and vigour in the
service of it, and then think to serve CHRIST, when they can follow
their lusts no longer? Is it fit, that many, who are endowed with
excellent gifts, and are thereby qualified to be supports and ornaments
of our sinking church, should, notwithstanding, forget the GOD who gave
them, and employ them in things that will not profit? O why will they
not arise, and, like so many _Phineas’s_, be zealous for the Lord of
Hosts? Doubtless, when death overtakes them, they will wish they had:
and what hinders them, but that they begin now? Think you that any
one yet ever repented that he began to be religious too soon? But how
many, on the contrary, have repented that they began when almost too
late? May we not well imagine, that young _Samuel_ now rejoices that
he waited so soon at the tabernacle of the LORD? Or young _Timothy_,
that from a child he knew the holy scriptures? And if you wish to be
partakers of their joy, let me persuade you to be partakers of their
piety.
I could still go on to fill my mouth with arguments; but the
circumstances and piety of those amongst whom I am now preaching “the
kingdom of GOD,” remind me to change my style; and, instead of urging
any more dissuasives from sin, to fill up what is behind of this
discourse, with encouragements to persevere in holiness.
Blessed, for ever blessed be the GOD and the Father of our LORD JESUS
CHRIST, I am not speaking to persons inflamed with youthful lusts,
but to a multitude of young professors, who by frequently assembling
together, and forming themselves into religious societies, are, I hope
on good ground, in a ready way to be of the number of those “young men,
who have overcome the wicked-one.”
Believe me, it gladdens my very soul, to see so many of your faces set
heaven-wards, and the visible happy effects of your uniting together,
cannot but rejoice the hearts of all sincere christians, and oblige
them to wish you good luck in the name of the LORD. The many souls who
are nourished weekly with the spiritual body and blood of JESUS CHRIST,
by your means; the weekly and monthly lectures that are preached by
your contributions; the daily incense of thanksgiving and prayer which
is publicly sent up to the throne of grace by your subscriptions; the
many children which are trained up “in the nurture and admonition of
the LORD,” by your charities; and, lastly, the commendable and pious
zeal you exert in promoting and encouraging divine psalmody, are such
plain and apparent proofs of the benefit of your religious societies,
that they call for a public acknowledgment of praise and thanksgiving
to our blessed Master, who has not only put into your hearts such good
designs, but enabled you also to bring the same to good effect.
It is true it has been objected, “That young mens forming themselves
into religious societies, has a tendency to make them spiritually proud,
and to ‘think more highly of themselves than they ought to think.’” And,
perhaps, the imprudent, imperious behaviour of some novices in religion,
who, “though they went out from you, were not of you,” may have given
too much occasion for such an aspersion.
But you, brethren, have not so learned CHRIST. Far, far be it from you
to look upon yourselves, as righteous, and despise others, because you
often assemble yourselves together. No; this, instead of creating pride,
ought to beget an holy fear in your hearts, lest your practice should
not correspond with your profession, and that, after you have benefited
and edified others, you yourselves should become cast-aways.
Worldly-mindedness, my brethren, is another rock against which we are
in danger of splitting. For, if other sins have slain their thousands
of professing christians, this has slain its ten thousands. I need not
appeal to past ages; your own experience, no doubt, has furnished you
with many unhappy instances of young men, who, “after (as one would
have imagined) they had escaped the pollutions which are in the world
through lust,” and “had tasted the good word of life,” and endured
for a season, whilst under the tuition and inspection of others: yet,
when they have come to be their own masters, through a want of faith,
and through too great an earnestness in “labouring for the meat which
perisheth,” have cast off their first love, been again entangled with
the world, and “returned like the dog to his vomit, and like the sow
that was washed, to her wallowing in the mire.” You would, therefore,
do well, my brethren, frequently to remind each other of this dangerous
snare, and to exhort one another to begin, pursue, and end your
christian warfare, in a thorough renunciation of the world, and worldly
tempers; so that, when you are obliged by Providence to provide for
yourselves, and those of your respective housholds, you may continue
to walk by faith, and still “seek first the kingdom of GOD, and his
righteousness;” not doubting, but all other things, upon your honest
industry and endeavours, shall be added unto you.
And now, what shall I say more? To speak unto you, fathers, who
have been in CHRIST so many years before me, and know the malignity
of worldly-mindedness, and pride in the spiritual life, would be
altogether needless. To you, therefore, O young men, (for whom I
am distressed, for whom I fear as well as for myself) do I once
more address myself, in the words of the beloved disciple, “Look
to yourselves, that we lose not those things which we have wrought,
but receive a full reward.” Be ever mindful, then, of the words that
have been spoken to us by the apostles of the LORD and Saviour. “Give
diligence to make your calling and election sure. Beware, lest ye
also being led away by the error of the wicked, fall from your own
stedfastness. Let him that thinketh he standeth, take heed lest he fall.
Be not high-minded, but fear. But we are persuaded better things of
you, and things that accompany salvation, though we thus speak. For GOD
is not unrighteous, to forget your works and labours of love. And we
desire that every one of you do shew the same diligence, to the full
assurance of hope unto the end: that ye be not slothful, but followers
of them, who through faith and patience inherit the promises.” It is
true, we have many difficulties to encounter, many powerful enemies to
overcome, ere we can get possession of the promised land. We have an
artful devil, an ensnaring world, and above all, the treachery of our
own hearts, to withstand and strive against. “For strait is the gate,
and narrow is the way that leadeth unto eternal life.” But wherefore
should we fear, since he that is with us is far more powerful, than
all who are against us? Have we not already experienced his almighty
power, in enabling us to conquer some difficulties which seemed as
insurmountable then, as those we struggle with now? And cannot he, who
delivered us out of the paws of those bears and lions, preserve us also
from being hurt by the strongest _Goliah_?
“Be stedfast therefore, my brethren, be immoveable.” Be not “ashamed
of the gospel of CHRIST: for it is the power of GOD unto salvation.”
Fear not man; fear not the contempt and revilings which you must meet
with in the way of duty; for one of you shall chase a thousand; and two
of you put ten thousand of your enemies to flight. And if you will be
contented, through grace, to suffer for a short time here; I speak the
truth in CHRIST, I lye not; then may ye hope, according to the blessed
word of promise, that ye shall be exalted to sit down with the Son
of Man, when he shall come in the glory of his Father, with his holy
angels, to judgment hereafter. May Almighty GOD give every one of us
such a measure of his grace, that we may not be of the number of those
that draw back unto perdition, but of them that believe and endure unto
the end, to the saving of our souls, through our LORD JESUS CHRIST.
Which GOD, &c.