ACCORDING to my promise, I have prepared an address, to you in particular. And, as I have been induced to pay you this respect, from an affectionate concern for your happiness, I may the more reasonably hope, that you will hear me with attention, candor and seriousness. Without this, the great object of my labor will be lost, and my earnest desires painfully disappointed. Oblige me then so far, as to keep your minds open to instruc­tion, and conviction; and then, by the blessing of God, I persuade myself, we shall have reason to rejoice together.

The words I have read contain a very important question directly to my purpose, "Wherewithal shall a young man cleanse his way?" What course of life shall he pursue, and by what rule shall he be guided, in order to escape those irregularities and evils to which youth is ever exposed?

The question evidently implies that his situation is attended with peculiar danger; and that he has neither knowledge, nor experience, nor any com­mand over himself, sufficient to secure his safety— and therefore, that he stands in need of such a rule as is both capable of pointing out his duty, in all [Page 4] circumstances, and possessed of authority to reach and determine his conscience. This rule is imme­diately proposed, in the answer to the question, "By taking heed thereto according to thy word."

Taking this for his guide, with a conscientious regard to his duty, the whole of his life shall be virtuous, honorable and happy. From this view of the text, I propose to consider,

I. The principal things which young men are to attend to, in order to maintain a pure and un­blameable course of life.

II. The rule which they are ever to place before them, as the standard of their temper and conduct.

1. The principal things, &c.

Under the first head, I shall consider in this discourse, the duty of early piety, and its princi­pal advantages; the duty and advantages of early engaging in useful employment; and the necessity of a prudent choice of company.

1. The first thing which claims your regard is piety or religion. By this I mean, not only those acts of homage which are immediately due to God, but every part of our duty, as fixed by his autho­rity, including as well the principles on which it is performed, as the outward acts.

Every obligation of divine appointment, is a part of religion; and though some are superior in dignity to others, with regard to their imme­diate objects; yet all are equally to be regarded in practice, so as that no one is to be neglected, under pretence of discharging another. And in­deed this can never be necessary, because the whole system of our duties are so framed, as to be per­fectly consistent with each other. If one be ne­glected, [Page 5] it is disobedience to the authority on which the whole are founded; and the guilty per­son is as really a transgressor, though not in so high a degree, as if he had broken every individual law, "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." I mention this the more particularly, as in all ages men have been ready to suppose, that if they wor­shipped God, it would go in the [...]oom of their duties to mankind; and so while they have prayed, fasted, and paid tithes, they have "neglected justice, mercy and fidelity," to their neighbour. Or they have gone into the opposite error, and con­cluded, that justice, mercy and fidelity to men, were the whole of religion; and so neglected the necessary acts of direct homage to God. But cer­tainly, for the same reason that we are to acknow­ledge and worship God, as an express part of our duty, we are to study the good of others and our­selves, in that way which he hath prescribed, as equally a matter of conscience and obligation. It is further to be considered, that the principle on which any duty is performed, is as much to be regarded, as the act itself. Indeed there is pro­perly no religion in any act whatever, but so far as it is done from a right intention, that is, always with a view to the will and pleasure of God. The act is but the form, the intention or principle is the substance.

It was for this reason, that the tithes, alms and prayers of the Pharisees were of no account in the sight of God; because they did them "to be seen of men." And of the same quality will be every form of religion, how exact soever, when "the heart is not right with him."

[Page 6]This distinction I wish you the more carefully to attend to, because there is no mistake more common, and none more fatal, than to rest in a "form of godliness without the power." Should you fall into this mistake, it will ruin the whole of your religion, however plausible in appearance, and leave you at last, as far from God and Heaven, as they who have lived without even the form of it.

You are also to remember, that since the coming of Christ, it is as much a duty to those who enjoy the gospel, to believe in him, to worship through him, and to hope for salvation by his merits, as to obey the first command, "to worship God, and him only to serve." This is so necessary, that neither our prayers, nor praises, nor confessions, nor any other service will be accepted, on any other terms. And it is so far from being lest to the liberty of men, to reject it if they please, as a matter referred entirely to their own option; that nothing is more expressly enjoined, than to believe in, and obey him▪ and nothing threatened with an heavier penalty, than to refuse to acknowledge and re­ceive him. "Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, repent ye, and believe the gospel." "He that believeth not is condemned already." "If ye be­lieve not that I am he, ye shall die in your sins." This is his commandment, "that we should be­lieve in the name of his son Jesus Christ." The substance of the religion of the gospel is, that we "live soberly, righteously, and godly, in this pre­sent evil world;" "and whatsoever ye do, whether in word, or in deed, do all in the name of the Lord Jesus, giving thanks unto God, even the father by him."

[Page 7]It is by this that your actions, words, passions, and thoughts, and all your views and measures for this and another world, are to be governed, and determined as good or bad, in the sight of God. You cannot therefore, be too careful, to obtain a just knowledge of the duties it prescribes, of the authority and sanctions by which they are enforced, and the great and everlasting advantages they afford. And so far as you discover your duty, or, after due examination, think that you discover it, whether it be in appearance, of greater or smaller moment, make it a matter of conscience to do it, because all obligations are equal, with respect to the authority of God; and if you neglect the dic­tates of conscience in one instance, you will do it in another; till by degrees it will cease to be the rule of your conduct; and so you will be "de­stroyed by little and little."

After this short view of the religion of the gos­pel, on which all your happiness depends, you will naturally inquire at what time of life you come under its obligations. As soon undoubtedly, as you are capable of understanding them, and feeling the force of those motives by which they are urged. And I should suppose this to be the case, as soon as the mind is capable of being affected by the ad­vantages of the world, and of forming schemes for obtaining them. This in different persons, may happen at different times; but is much sooner in all, than any are willing to think a proper a sea­son for becoming responsible to the laws of God, and submitting to the restraints of religion. It is a common prejudice of youth, and the source of almost all the errors of their succeeding life, that they are under less obligation to be religious, than those of advanced years; that dissipation and gaiety [Page 8] are more suitable to their estate of life, than the gravity, thoughtfulness and cares of religion, and that they are less in need of it, than when they will be more liable to afflictions and death, and less capable of enjoying the world. If this were even true, it is equally so, that youth is exposed to every calamity that affects the succeeding ages of life; and are therefore both in need of those sup­ports which religion alone can give, and bound to secure them as early as they may be obtained. Be­sides, if it be their duty to repay the care and tenderness of their earthly parents, with the ear­liest expressions of gratitude, love and obedience they are capable of; much more certainly, the love and goodness of God, "in whom they live, and move and have their being." Or can it be sup­posed. that at that time of life, when it is criminal to neglect or disobey a parent, it is not so to neglect and disobey the father of our spirits? Certainly, no. Neither can it ever be with reason supposed, that we do not come under obligations to regard the authority of God, till that time of life, when we cease to be under that of our parents. The truth is, that the objections of youth against early reli­gion are so far from being well founded, that they originate in a desire of all others the most unreason­able and pernicious, that of living without any restraint on their inclinations and pursuits, and so would wish to put that off to the last, which in point of importance and necessity is first.

But, without reasoning farther on the subject, it will appear, that so many advantages arise from it, that independent of other considerations, to neglect it, is to undervalue and slight our happi­ness, to consult which God hath made one essen­tial part of our duty.

[Page 9]Advantages of early religion.

1. The difficulties which attend the entrance on a course of piety, are in youth, usually sooner, and more easily surmounted.

The conscience is more susceptive of conviction, the affections softer and more pliant, and more apt to be affected with the consideration of the love and mercy of God. There are fewer bad passions and principles in operation, fewer engagements with the world, and fewer and less inveterate habits of sin to oppose and reform.

It is true, that the power of "God who worketh in us both to [...]ll and to do, of his own good plea­sure," can as easily affect and change the heart, at one age of life, and at any possible degree of guilt, within the bounds of mercy, as another; yet, in this and every other case, we are not to consider what is possible for him to do; but what he usually doth. Agreeably to this, it appears to be matter of fact, that the greatest number of those who "have passed from death to life," where the gospel has been statedly dispensed, has been under the time of middle life. To this purpose Dr. Doddridge remarks, that the most of those who were hopefully converted by his ministry, in the congregation where he resided, were under the age of twenty-four.^* And though there are every where, instances of the triumph of the grace of God, at a much later period; yet, they are so few, in comparison of those which happen earlier, as to shew in the most forcible light, the importance of cherishing religious impressions, in that season of life which is found by experience, to be the best adopted to retain them.

[Page 10]2. It is very difficult to break off from habits of sin that have been long in force.

We are influenced by habit, in a manner that cannot well be exp [...]ed. So great is its power over us, that where its effects are most obvious, and prejudicial to our happiness, we often continue in what we even wish and determine to relinquish. And it is no doubt, in a great measure, owing to this circumstance, that there are so few instances of effectual reformation, after the season of youth has elapsed. Of those who attempt it, the greatest part, after weak and irresolute efforts, usually go back, by degrees, till they get quite into their old habits of transgression; and there continue, for the remainder of life, without perhaps, trying again to recover. So just and agreeable to expe­rience are the words of the prophet, "Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good, that are accus­tomed to evil." Nor need it be wondered at, if we consider the hardship and self-denial it costs even youth, to correct habits of only a few years stand­ing, and fall into new and opposite courses of living. The advantages however, are so much on this side, that they ought effectually to determine you, before your hearts have become "hardened by sin," and bad habits have acquired an incorrigible influence over you, to endeavor to sall into those which you will never have occasion to alter; and which will gradually become easier and easier, till they will be your choice and delight. "If thou hast run with the footmen, and they have wearied thee; how wilt thou contend with the horses? And if in the land of peace wherein thou trustedst, they wearied thee; what wilt thou do in the swel­lings of Jordan?"

[Page 11]If you find it now, so difficult to break off from any favorite course of life, and deny yourselves any sinful gratifications to which you have been accus­tomed, what prospect can you have of reforming, at any future time, when you will not only have to contend with those in which you now live, with the additional strength they will then have ac­quired, but probably a great many others?

3. Early religion prevents a great deal of guilt, and consequently, of remorse, and pain of con­science.

While a man is in the habits of sin, he is not only every day increasing the measure of his guilt; but proportionably preparing for himself "tribu­lation and anguish" of conscience, which sooner or later, he will certainly endure.

They who make themselves the easiest in a course of transgression, have their seasons of cool and impartial reflexion, when conscience interrupts their repose, and fills them with inexpressible un­easiness, at the apprehension of suffering the righte­ous judgment of God. Were it even possible for a sinner to fall into such a state of stupefaction, as to go on to the end of his life, without any remark­able anxiety or remorse; yet, death must at length break off his slumbers, and leave him from that moment, to the "preying of the worm that never dies." And it cannot be doubted, that his mise­ry in such a state, must be so much the greater, as he enjoyed longer time to increase and aggravate his sins.

But, supposing him by timely repentance, "to escape from the wrath to come;" even that will be attended with pains and agony of mind, sufficient to destroy for the time, the sense of all past enjoy­ments; and will be so much the sharper and more [Page 12] distressing, as it hath been longer deferred. Even they who break off the earliest from their sins, endure enough to overbalance all the guilty plea­sures, for which they bartered their peace, and by which they prepared for themselves the whips and scorpions of an accusing conscience.

4. It early opens the way to the esteem and con­fidence of mankind. These are certainly desirable, not only▪ as they may generally be considered as testimonies of merit; but also, which is of greater importance, as they give the possessor the greater opportunity of being useful to others. In both these respect, "a good name is rather to be chosen than great riches, and loving favor than silver and gold."

With whatever slight or contempt loose and irre­ligious men may affect to speak of religion, and those who profess it, I believe there are few so in­sensible of the difference between virtue and vice, as not to feel a secret respect for those whose conduct testifies the purity and integrity of their hearts. To which may be added, that universally, in the same degree as men appear to be influenced by con­science, and the fear of God, they will be trusted, in matters of importance, in preference to others, even by those who are the furthest from any preten­sions to religion. And it is particularly to our purpose, to observe, that the longer persons are known to have lived in the habits of piety, the more they are esteemed, and the more confidently trusted, which ought perhaps, to be considered, as in part▪ the reward of an early compliance with the first duty of human nature.

5. It is peculiarly amiable in the sight of God himself.

[Page 13]The most shining talents, the most enlarged im­provements, and the most agreeable temper and disposition, are of no estimation with him, in comparison of piety. "He taketh not pleasure in the legs of a man. The lord taketh pleasure in them that fear him, in them that hope in his mer­cy." And, if "he loveth the righteous," however late their repentance, and return to their duty, may we not justly suppose, that the sacrifice of youthful inclinations and pleasures, for the duties of religion; and the dedication of our first affec­tions, time, and abilities, to the father of our spirits, must be the most acceptable offering we can present to him? Joseph resisting the solicitations of his mistress, and Solomon asking wisdom, in pre­ference to "riches, honor, and the life of his ene­mies," must in these circumstances, have been more amiable in the sight of God, than when arrived at the height of their worldly honors; when the for­mer rode in the second chariot of Pharoah; and the latter sat on the throne of David.

Finally, under this head—

Early piety is an early and effectual provision against the afflictions of life, and the terrors and sting of death.

"Man is born to trouble as the sparks fly up­ward;" and he is the happiest who is best prepared, not only to meet it, with an humble and patient spirit; but to improve it, for the establishment of his piety, and the increase of his comfort. Thus improved, every affliction is, in effect, a solid bles­sing; and the sharper it has been, the more advan­tage it yields. But, it is true religion alone that can thus convert the natural evils of life into the most substantial good; and make that which is al­ways grievous to the flesh, to "yield the peaceable [Page 14] fruits of righteousness to those that are exercised thereby."

Youth indeed, is apt to promise itself a long ex­emption from pain, disease, sorrow, and all the other forms of human misery; but, how often do they all arrive, in quick succession, long before they were expected; and pierce the heart so much the deeper, as they were supposed to be more remote! Against all these evils, the comforts of a good con­science, and the special promises of the gospel, are an effectual defence; come as early, and as unexpec­tedly as they may, and in any shape whatever, they cannot be unseasonable, neither can they hurt the better part of the christian.

While they serve to correct the levities of the youthful mind, and discipline it into patience and humility; they also quicken it into early activity and zeal in the service of God; and prepare it for en­during with firmness, the trials of middle or declin­ing life. Happy then, are they who are thus early sitted by the grace of God, to meet his will in any of the distresses to which life is subject!

As to death, there is nothing but piety that can effectually disperse its terrors, or render it safe. And although youth are apt to place it at a great distance, and suppose themselves for many years, safe from its arrest; yet, how often doth it seize them, in the midst of their bloom, gaiety and hopes, and destroy them at once! And what is infinitely more dreadful than to be torn from life in its highest state of enjoyment, if taken unprepared, they are undone forever. If, on the contrary, they have, by early piety, secured an interest in the merits of Christ, they are per­fectly safe. They have nothing to regret, leave what they will behind them; since they are taken [Page 15] from the evil to come, and go "to he forever with the Lord." The consideration of such a state of security from the power of the last enemy, who in these circumstances, "after he hath destroyed the body, hath nothing more that he can do," must be a source of the most rational serenity, and prevent a multitude of disquieting apprehensions, against which there is no sure defence, but the hope of eternal life.

To have this well grounded, in the time of youth, is to be fixed on a rock, which neither time▪ nor death can remove. Thus, by early piety, while nothing necessary even for your present good is given up: every thing important for life and death is secured. By this every enjoyment is improved, and every affliction converted into an occasion of "working for you a far more exceeding and eternal weight of glory." This will render you honorable in yourselves, ornaments to your friends, to society, and to the church. It will fit you for acting your parts with propriety and dig­nity, in whatever station you are placed; will se­cure you the special counsel and care of God, in every situation through life; his presence and support in death; and then fix you in immortal youth, honor and bliss, among the "spirits of the just made perfect."

Should you neglect the present season, when every thing is favorable to the attainment of this blessedness, you will daily find new difficulties and discouragements coming in your way. Increasing cares, new projects and designs for the world, and above all, habits of sin daily strengthening, will bring with them new embarassments.

While these will grow upon you, by insensible degrees, you will gradually become less thoughtful, [Page 16] your purposes and resolution will become weaker and weaker; till at last▪ you will probably give over all trouble and care about the matter; and set­tle into a fatal ease and security of mind, in which a neglected God may suffer you to remain, till your case be beyond remedy.

Your misery will then be sharpened, by every comfort you have enjoyed, by every affliction you have suffered, and by every admonition you have neglected.

Or should it please God, by a singular act of mercy, to interpose and rescue you from your dan­ger, in advanced life, which however no one has reason to hope for, after deliberately trifling and sinning away the season of youth, should that be the case, what difficulties will you then have to encounter, that would now be avoided; what ago­nies of conscience, at the remembrance of your wasted youth, and the mercy of God so long slighted and abused; and how often will you be filled with gloomy doubts of your state, and alarming fears of being left at last, by the God you so long neglected, "to reap the fruit of your doings!"

"Now then, is the accepted time, now is the day of salvation."

Having premised the great qualification necessary for your acting a safe, useful and honorable part in life. I proceed to the next thing in order, and that is—

II. To fix early on some useful employment.

[Page 17]This is equally a matter of duty and importance, which I hope will appear to you, from the following considerations.

1. Action and business are necessary for the health of the body, and for chearfulness of the mind. The body is so framed, as to require fre­quent and vigorous action to keep the several parts of it, in a state suited to perform their respective offices to advantage, for the good of the whole. Habitual inactivity weakens the springs of life, nourishes the seeds of pain and disease, and is ever accompanied with a langour and flatness of the spirits, which always render life, in a measure insipid, and often tedious and burdensome.

Nor will amusement, however active and varied, be sufficient to preserve the mind in a state of chear­fulness, and calm enjoyment. Where it is inces­santly pursued, as the main business of life, it ceaseth at length, to exite any high emotions of pleasure, and more certainly fatigues and wears out the spirits, than most of the usual employments of life, pursued for the same length of time.

In a steady application to business, should it be even of the harder and more laborious sort, while vigorous action keeps the channels of life open, and the moving powers of the body properly bra­ced up, firmness of thought and resolution, joined to self-approbation and the prospect of advantage, serve to keep the mind in an habit of chearfulness, to which the idle and dissipated are utter strangers. It is thus that "the labouring man's sleep is sweet▪ whether he eat little or much." And on these considerations it is, that no class of mankind seem in general, to have more real enjoyment of life, than they whose circumstances oblige them to "earn their bread by the sweat of their brow."

[Page 18]2. Early employment is necessary, in order to make a competent provision against the evils of want and dependence.

These are circumstances to which no man can patiently submit, but either by an insuperable indo­lence, or meaness of spirit; or by hard necessity. Besides the hardships and sufferings of the body, in a state of want, the mind is subject to distressing anxiety; to fretfulness; to secret murmuring against the providence of God; and often prompted to fraud and violence towards others, as the means of relief. And therefore Agur, with great pro­priety, makes it a part of his memorable prayer, that he might be kept as well from the evils of poverty, as of riches, "lest I be poor and steal, and take the name of my God in vain." But seperate from these, which are the greater evils of such a state, the slights, grinding and insults to which it is exposed, are always painful and morti­fying to those who have not lost their sensibility, by the habits of suffering. While "the rich hath many friends," to caress or flatter him, to the shame of human nature, "the poor is hated, even of his neighbors.

To provide against these evils is a duty which every man owes to himself; and will always be the aim of those who are possessed of any true greatness of spirit.

And considering how full our life is of accidents, that are calculated to disappoint our pursuits, and how liable every employment is to be interrupted by pain, disease, infirmity, and a variety of other circumstances, against which no prudence can defend us; it is necessary to begin early to business, and to go on with diligence, while we have the means in our hands. This is especially necessary for those [Page 19] who have nothing or little to depend on, but their own care and good management. To idle away the prime of life, in such circumstances, is an argu­ment of a mind destitute of all prudence, and fore­cast, and less attentive to its own good, than the inferior animals of the creation: who, as soon as they are capable, begin to do something towards their own support. What have such to expect, but to live always in want, without any just claim for those aids of charity, to which the helpless, and industrious poor are always entitled. 'This we commanded you, saith the apostle, to the Thessalo­nians, that if any would not work, neither should he eat." And it generally happens▪ that where men suffer, in consequence of idleness and dissipa­tion, they meet with less pity than others; and are more sparingly supplied.

Nor is early industry less a matter of prudence, and duty, for those who begin the world, with the most favorable prospects. These are so liable to change, by causes, against which no human caution can provide, that he is very unwise, who trusts to their continuance, without endeavoring to furnish himself with some resource, in case of the worst.

But, independent of other causes, the best capi­tal on which a man can set out, must unavoidably waste, without attention and care on his part, to preserve it.

Many who might always, with a little care, have lived in case, or affluence, by an idle and care­less youth, have been obliged at last, either to depend on the bounty of others; or to set into business at a time of life, when every man would wish to be leaving it off.

A situation so much the more painful and morti­fying to them, as they were once in a better, and [Page 20] have to charge themselves with the cause of their calamity.

3. It is an excellent defence against a multi­tude of temptations to which the idle are exposed.

It is the nature of the human mind always to require something to employ it. If it have nothing useful to engage its attention, it will certainly find something of a different nature. This is especially the case with young men, who are more strongly impelled to action, than others, and more certainly run into excesses of one kind or another, if their activity be not virtuously directed. Under the in­fluence of health, lively passions, and the love of pleasure, they are ever in danger, but especially when unemployed. It is in this state that the great foe of virtue and human happiness, finds them most open to his artifice, and ready to follow his suggestions—and he knows so well, how to im­prove these circumstances to their ruin, that when he finds them, he seldom fails of his point. It is indeed, highly probable, that some of the greatest evils which individuals and communities suffer, are the consequences of vicious principles and habits, contracted in the idleness and dissipation of early life.

Habitual employment by keeping the thoughts regularly engaged, not only prevents many irre­gular affections, and vain, if not vicious designs; but the evils of wandering and dissipation, which are generally corrupt morals.

While the planter is busied on his plantation, the merchant in his store, the mechanic in his shop, and the student among his books, though he should be destitute of virtuous principles; he has neither the same leisure to contrive evil, nor the same objects to e [...]te it, nor opportunity of perpetrating it, [Page 21] as when he neglects his business, and is wandering from place to place.

His engagements in his calling are especially beneficial, as they serve to guard him against dis­solute company, which is ever fatal to the princi­ples and morals of youth.

In a word, though steady employment will not effectually secure you from temptation, or vice, it will certainly often save you from both; and the earlier you engage it, the less will be your danger of falling into that variety of evils to which idleness will ever expose you. And I cannot but remark before I dismiss this article, that the easier circum­stances a young man is in, the more necessary it is, for the safety of his virtue, to be habitually well employed, and the reason is plain, the more means he has of indulging to ease, dissipation and plea­sure, the greater temptation he is under to do it.

In narrow and pinching circumstances, though the inclinations should be bad, for want of the means of gratifying them, and by the necessity of close attention to business, men are obliged, in many instances to check them, and so escape a num­ber of temptations and vices, which a better situ­ation would have brought them under.

In a state of affluence, or plenty, a young man is particularly exposed to the evils of much com­pany, excessive amusement and diversion, clubs, en­tertaiments and other fashionable ways of destroy­ing time, conscience, and happiness; and especially so, if he intrusts the management of his affairs to others, and lives disengaged from care and business. Next to virtue and religion, the best defence which the rich can have against the peculiar dangers of their situation, is useful and habitual employ­ment.

[Page 22]The last consideration to be now mentioned on the subject is,

4. That it is a duty we owe to others.

We are born in society; we depend on it, for the safety of our persons and propety, and are con­stantly in need of the good will and assistance of others, for some of the most valuable enjoyments of life. We are therefore bound, in return for these advantages, to contribute such a part to the common good, as our places in society, and our abilities will enable us to do.

This we are obliged to, as men, on the natural principles of benevolence and gratitude.

As christians, we are bound to it, by express, and various precepts of the gospel. "Look not every man on his own things; but every man also, on the things of others."

"As we have opportunity, let us do good to all men," and above all, "thou shalt love thy neigh­bour as thyself." All which undoubtedly intend, that we should do something more than entertain benevolent intentions, and good wishes to the rest of mankind: These are first to be cherished, as preparatory principles; and then to be carried into execution, in the most extensive manner in our power.

Our relations, friends and neighbors, the desti­tute and afflicted, and the community of which we are members, are all entitled to a share in our good will, and to such services as we can properly render them.

But how is this to be done, without some pro­fitable employment, that will yield something more, than what our own necessities as individuals, or those of our immediate connexions, may require? Should we lead indolent and dissipated lives, we [Page 23] shall be so far from being able to assist others, that we shall not have enough for our own necessities, and so be liable to fall on the bounty of others, or make use of fraud or violence, for our support, which is contrary to the first law of the social life, "to injure no one." It is therefore the duty of every one, to be engaged in some way of life, that will, if possible, enable him to fulfil his obligations to society.

If the time of youth, which is the proper season for forming designs for future usefulness, be trifled away, in idleness and dissipation; it is hardly to be expected, that much will afterwards be done, either for the community, their connexions, or them­selves.

Should it even happen, which indeed, is but sel­dom the case, that he who has wasted the prime of his days, in vanity and idleness, recover himself, and become a useful and industrious citizen, yet he must ever lie under the reproach, of having de­frauded society, of the services he ought to have rendered it, in the time that he lost, and of having been, for the whole of that time, in some measure, a detriment and a nuisance to it.

On the whole, you see that early employment is both a matter of duty, and productive of the most important advantages; both the body and the soul are the better for it. And while it tends to independence and plenty, it furnisheth the means of gratifying a benevolent heart, in relieving the distressed, and contributing to the common good. To which may be added, that under the direction of piety, it is an excellent preparative for the higher, more active, and important employments of a better life.

[Page 24]With these considerations deeply impressed on your minds, I hope you will be effectually guarded against falling into the ways of that destroyer, dissipation, by which to all appearance, multi­tudes in the bloom of youth, are daily falling from their friends and their country, into immature and irrecoverable ruin.

On the subject before us, it were easy to have enlarged; but flattering myself that what hath been said, will be sufficient to convince you of its importance, I proceed to another, no less interest­ing, and that is

III. The necessity of a prudent choice of com­pany.

We are formed for society, are early inclined to it; and from it derive some of the principal plea­sures we can enjoy.

But, in the same degree, in which, in some cir­cumstances, it is conducive to virtue and happiness, in others, it is destructive of both. A careful and prudent choice will secure the former; a careless and imprudent one will as certainly produce the latter.

You will easily understand, that I am not speak­ing of that general intercourse you must have with others, in the common occasions of life; but, of those particular connexions you will form, for the freedoms and intimacies of friendship; or for amusment and pleasure. In the former case you will have to mingle with men at large, as your particular employments, and your duties to society may require. In the latter, you will act on your own inclinations and choice, and will therefore, need so much the more caution and reserve. To give you as full a view of the subject, as my present [Page 25] design will admit of, allow me to suggest to you the following considerations.

1. We insensibly adopt the sentiments and man­ners of those with whom we associate, on terms of affection and esteem. This is particularly the case with youth, who are fonder of pleasing, and more flexible to imitation, than those of advanced life. And from this circumstance, they have more ad­vantages to expect, from associating with those of virtuous sentiments and habits; and more injury to fear from the unprincipled and dissolute.

Indeed, it will be almost impossible, to keep up an habit of intercourse with persons of either of the above descriptions, in that free and confident manner which is natural to youth, without being in some degree, the better or the worse, for it.

If you choose for your intimates, persons of just sentiments of religion, of a benevolent temper, and sober conversation and morals, you will naturally, from the desire of pleasing, be induced to conform yourselves, in a measure, to their way of thinking, speaking, and acting. As your love and esteem of them increase, your desire of imitating them will insensibly increase also, till you will probably, by degrees, become the same sort of persons, and be fixed in the love and practice of the good qualities you discover in them.

On the same principle, if you associate freely with those of bad sentiments and courses, and espe­cally, if you enter with them into the intimacies of friendship; you will as naturally be influenced to imitate them—and perhaps, so much the more readily, as a bad example has commonly more in­fluence than a good one.

If your minds have not been early seasoned with religious instruction, and impressed by the force of [Page 26] a serious and good example, you will so much the sooner be destroyed by your company.

But, supposing a more favorable case, that you have had the best instruction, and the most persua­sive example, and that, under their influence you enter the world, in love with virtue and religion, and free from the taint of corrupt principles and habits; even in this case, so insinuating is bad example, and so flexible the heart to evil, that it will be as difficult for you, especially under the prejudices of friendship, not to be less or more influenced by it, as to associate freely with persons under contagious diseases, and not be infected. And it will be so much the more difficult to preserve your innocence, in such circumstances, as you are of a more benevolent and unsuspicious temper.

This, which is generally the temper of youth, and which is always improved by religion, will dispose you to compliances, for the sake of obliging, which though not criminal in themselves, may insensibly lead you on to those which are so; till at last your conscience and your peace may receive a dangerous, if not incurable wound. It is thus that many a youth of promising appearances hath been gradually corrupted, till all the fair blossoms of virtue and happiness have decayed, and fallen fruitless to the ground, while the hopes of parents and friends have perished with them. So true and important are the observations, "that evil communications corrupt good manners," and that "a companion of fools shall be destroyed."

It is of importance to observe to you—

2. That when bad connexions are once formed, it is no easy matter to break off.

The principal concern of youth in forming ac­quaintance and intimates is, to find those who possess [Page 27] sociability and gaiety of temper. The more solid and useful qualifications of knowledge, taste and virtue, are usually neglected. If their thoughts can be diverted, their spirits enlivened, and new scenes of pleasure and entertainment frequently presented, it is sufficient for securing their affection and attachment.

In these circumstances, blind to each others faults, and insensible of the danger they are in; they seldom think of breaking off, so long as their favo­rite object of pleasure can be secured. The same principles which at first united them, will operate to continue their union; till either they meet with those with whom they are better pleased, or by some means, are made sensible of the evil of their situation. But, if it be difficult to see this, amidst the caresses and blandishments of friendship, it is as much more so, to escape from it, when discovered, as it is easier in general to see the way of duty, than to pursue it; and as the pleasures of amuse­ment and gaiety have more influence on the heart, than the princples of virtue and religion.

To relinquish the company of those who have often entertained us, diverted anxious thoughts, been the confidants of our free and unreserved sentiments, and our associates in various scenes of amusement and pleasure, requires more resolution than usually falls to the share of youth, or even of age. An unwillingness to offend those who appear to esteem us, and wish to make us happy, increases the difficulty, especially with persons of delicate sensi­bility, and generosity of temper.

And there is another circumstance which too often occurs, of fatal influence, in keeping young men fast in the chains of vicious and destructive company, which is this—that unprincipled and [Page 28] dissolute men are generally fond of increasing the number of their associates, in order to countenance their vices, and exert the more influence to bring virtue and religion into discredit. With this most criminal view, they practise a variety of arts, to keep in their possession those whom they have en­tangled in their society. Arguments against the truth of the gospel, and the obligations of religion, ridicule of gravity and sobriety in youth, jesting on serious and religious characters, and insinuations against the sincerity of all who make a profession of religion, even where it is most exactly supported, are all employed to their diabolical purpose. And these arts are the more successful, as they unhappily fall in with that fatal depravity of the mind which disposes it gladly to embrace any thing, however false and unreasonable, that gives encouragement to vicious inclination, and serves to loosen the re­straints of conscience.

Should it ever be your unhappiness to be drawn into the society of such men, consider them as "enemies of all righteousness;" who, to encour­age themselves in a course of transgression, would destroy in your minds, the only principles that can preserve the good order, and existence of society, and save you from falling into eternal misery. From these considerations, it frequently happens, that when young men have formed bad connexions, they gra­dually lose all relish for better and all just sense of their duty and interest or even when sensible of their danger, find themselves under so many engagements, that they have not resolution to break through them. "Enter not then, into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it and pass away."

[Page 29]As another argument for a prudent and careful choice of company, I mention to you

3. That it is common to judge of men by the characters of those with whom they associate, and it is a just and reasonable way of judging.

In the common employments of life, men are often unavoidably connected, whose principles and habits are in many respects, not only very different, but quite opposite. Yet even in this case where no particular friendship is necessarily supposed, they who value their characters will, if possible, connect themselves with those only, who are well esteemed, or at least, under no remarkable reproach.

In those voluntary associations which are formed only for the pleasures of society, the case is very different. These always presuppose a certain agreement in taste, sentiment and way of life, as the only foundation, and cement of such connexions. The idle and the busy, the sober and intemperate, the chaste and the impure, the serious and profane are too much unlike, to be habitual companions. Should such happen to be connected, the diversity of their inclinations and manner of life, must necessarily render them so unpleasant to each other, as to prevent a durable friendship, and intercourse. These principles are so universally acknowledged, that men do not hesitate to pronounce, that "a man is such as the company he frequents."

If your associates therefore, are persons of known sobriety and virtue, it will be judged that you possess the same qualities. If they are loose, dissi­pated and profane, you will be considered as the same sort of persons. And though aware of this, you should endeavor to keep up appearances, for sake of your character or interest; you will certainly be suspected of conforming to their vices, at least, [Page 30] while you are in their company, and cannot hope to escape the notice of those, whose good opinion you would wish to gain, or preserve. And every man who has a just regard for his reputation, though he should be influenced by no higher principle, will cautiously shun the company of men of ill characters, lest his own should fall under suspicion.

A good name is so satisfactory in itself, and at­tended with so many advantages, that he who is careless about it, must be equally destitute of an ingenuous spirit, and a regard to his present good. More than this, he is insensible to the most powerful incitement to a just and laudable conduct, next to religion itself. And indeed, to be indifferent about the opinion of the world, especially of the worthy and virtuous part of it, is to be in the highway to dishonor, vice and ruin. Take away the restraints which arise from a regard to commendation and esteem, and there is nothing left, but the fear of punishment, by which human depravity can be deterred from the grossest enormities.

Be careful then, to preserve at all times, a re­spect to the good opinion of others, next to a reverence for your consciences and the authority of God. Never hazard your characters, for any gra­tification you can find in the company and friendship of dissipated persons; whatever figure they may make in the world; or by whatever arts or elegance their vices may be garnished.

You will illy forfeit the esteem of the worthy and virtuous, for the flashy and dangerous entertain­ments of dissolute company. And let me particu­larly remind you, that with all the other evils to which bad connexions will expose you, by the loss of your characters, they will be a bar in the way of your advancing hereafter to distinction and [Page 31] importance in society. If your first connexions are with idle and vicious persons, though you should be happy enough to see your error, and forsake them, you will not easily gain the confidence of those who know your former way of life, and with whom it was spent. It will justly be concluded, that you will require time to correct the bad prin­ciples and habits you contracted from your company. Every one will be shy and backward to trust you, in any thing of importance, till you have given satisfactory proofs that you are fixed in new habits, and in reputable and virtuous society.

It has frequently happened, that a young man by the error of associating with disreputable company, at his first appearance in the world, has lost the most favorable prospects of business, interest and promotion, which he has never, by any exertion, been able to recover.

And certainly, the highest pleasures that can be enjoyed in dissolute company, are dearly purchased, at the expence of honor and esteem, influence and usefulness.

I shall conclude this address with the following directions on the subject before us.

1. In forming intimacies and friendships, be always cautious and slow.

Hastiness is a common error of youth; especially where the entertainments of society are concerned. Unacquainted with mankind, it is apt to be taken with the first appearances and professions of good-will; without any apprehensions that they are generally nothing more than customary forms of civility and politness; and often the covering of a disingenuous, and designing temper. By this mistake, it eagerly runs into connexions, which it must either break off, with disappointment and shame; or [Page 32] endanger every thing important to its happiness. And to expose oneself to the former, without any prospect of solid advantage, must be the height of folly; and to the latter, little less than madness.

You cannot, then, be too cautious, in so interes­ting a case. Inform yourselves, as particularly as may be, of the principles, habits and characters, of those with whom you may be induced, to form an intimacy or friendship. And lest you should be deceived and misled, by trusting to your own judge­ment and prudence, be careful to advise with those, on whose friendship and knowledge you can depend. Especially, if you have parents, or guardians, make them your first counsellors. This you are bound to do, not only out of respect to them; but, for sake of your own safety. They are not only better judges of mankind, than you can be supposed to be, but, it may justly be concluded, that they have too great a regard to your happiness, either to debar you of any reasonable enjoyment; or not to warn you of apparent danger.

By such a precaution, you may save your honor, your virtue, and your peace of mind. By rashly following the impulses of your own inclination, you may lose them all.

Should you be ruined by confidence in your own prudence and virtue, you will forever lie under the reproach of being your own destroyer.

Should you be deceived, after all the precautions you can make use of, you will escape the greatest of miseries, that of being obliged to accuse yourselves, as the authors of your unhappiness.

2. Should you form connexions dangerous to your virtue and happiness, I advise you immediately to disengage yourselves. I have already touched on the difficulties of such a task, and you will cer­tainly [Page 33] find it as hard, on experiment, as I have re­presented, if not much more so. This I mention, not to discourage you, but to prepare you to act with the more firmness and decision, when you come to the trial.

To warn you is to arm you. Whatever obstacles may be in the way, from your own inclinations, or the enticements of your companions, from the entertainment and pleasure they have afforded you, from any respect you may suppose yourselves to owe them, from the sense of any favours they have done you, or their power of further serving you, whatever figure they may make, or however long they may have been your associates, you are without delay, to make your escape. And I urge you to this, the more warmly; because you may suppose it necessary, for sake of decency, and saving appearnces, to do it so gradually, as to conceal your design, and so avoid giving offence, and incurring unnecessary reproach.

Could you fully depend on your resolution, this might be well enough. But, with most, the expe­riment would be hazardous, if not entirely fail.

If after you apprehend your danger, you should allow yourselves to meet them, at one time, and another, on the same terms of freedom and inti­macy, you will be in danger of losing by degrees, your first resolution, till you are again entangled.

Follow then the first dictates of consciences and duty. To parly with temptation, when you per­ceive it, is deliberately to expose yourselves to guilt, and misery, which will be so much the greater as you have run into it; with your eyes open.

Fear no slight, ridicule, or reproach, you may be likely to suffer, by so necessary a resolution. The esteem of good men, the approbation of your own [Page 34] consciences, and the favor of God, will infinitely outweigh all the inconveniencies it can possibly subject [...] you to. Finally, in your common inter­course with others, and in your particular intimacies and friendships, make it your steady aim and concern, to improve in the knowledge of mankind, and in those generous and benevolent affections which are necessary for your acting your parts well in society here, that you may be prepared for the society of the blessed hereafter.

This undoubtedly was the ultimate design of God, in enduing us with the social affections, and this is their highest excellence. Should you therefore, be missed by them, into error and vice, you will not only defeat, as I may say, this wise and gracious design of your creator; but the great purpose of the gospel of Christ, which is, "to redeem you from the vain conversation of the wicked," and form you for an everlasting union with himself, and his redeemed family.

In a virtuous commerce and friendship with others, on the amiable and divine principles by which all his followers are to be governed, you will not only enjoy the highest pleasures that this imper­fect state can afford; but you will be advanced at last, "to an innumerable company of angels, to the general assembly and church of the first born, which are written in heaven, and to God the judge of all, and to the spirits of just men made per­fect, and to Jesus the mediator of the new covenant," where friendship and love shall be ripened into perfection. If on the contrary, you should be so lost to a just sense of your duty and happiness, as to form your principal connexions, with vicious and ungodly men, you must expect to be joined to them at last.

[Page 35]Then all the kind and pleasurable affections of your nature, will be turned into hatred and malice; and they who have been associates in sin here, will mutually reproach and torment each other, in everlasting misery.

It is an established law of the gospel, that "neither fornicators, nor idolaters, nor adulterers, nor effe­minate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." —And if they can make no part of that society, they are certainly unfit to be the associates of those who would wish and hope to be joined to it.

You see then, my dear youth, that every thing important to you depends on the company you keep; your own honor and that of your nearest friends and relations, your virtue, your usefulness, your peace of mind, and your eternal happiness, are concerned.

By all these then, and by the love of God, and his son Jesus Christ who died to save you, I affec­tionately pray you, shun the society of wicked men, and form only such intimacies as are founded on virtue and piety, that each of you may be able to say, "I am a companion of all them that fear God and keep his precepts."

The remaining subjects within my plan will be considered in my next discourse. In the mean time, consider seriously, and faithfully, what has been said in this; and you will be prepared to hear me again, I flatter myself, with lasting advantage.

AMEN.

IF my former discourse made any impression on your minds, suitable to the importance of the subjects it treated of; I shall the more certainly obtain your serious attention to this.

The advantages of early religion, of an early application to useful employment, and the necessity of a prudent choice of company, have been already considered and recommended to your serious regard.

The subjects of this address are, the government of the temper and passions, the evils of an excessive attachment to pleasure, and the great rule by which your hearts and lives are to be governed.

Each of these articles might well employ a sepa­rate discourse, but the limits which I have assigned myself, oblige me to dispatch the whole of them in this. I shall therefore attempt, under each, to col­lect the most important particulars, and enforce them upon you, by suitable arguments.

Of the passions or affections in general, it is proper to remark to you, that, so far as they are original parts of the human constitution, and in any degree lawful, as the principles or springs of all our actions and under the government of reason and religion, they are highly conducive to our own good, and that of others. On the contrary▪ all [Page 38] that are the consequences of the disorder and depra­vity of our nature, and so in every degree unlawful; or those that, though lawful in themselves, are in­dulged beyond their just and natural bounds, become highly injurious; either to ourselves only, or to others and ourseves, at the same time. It is the latter sort, I mean now to consider. Of these I intend pride, envy, ambition, anger, malice and revenge. These are all founded in immoderate self-love; and, except the first, are directly of a male­volent and vicious nature.

1. As to pride—without considering whether it be strictly ranked among the passions, or not, I observe, that it is not only as unreasonable, as the worst of them, being in all respects, most unbe­coming a fallen and miserable creature, but is pro­ductive of pernicious effects, both on the individual who is the subject of it, and on others.

It is unjust in itself, as all the advantages of fortune, body, and mind, which one man can possess above another, are to be ascribed to the bounty of God, independent of any merit in himself, as the procuring cause of them. "For who maketh thee to differ; and what hast thou, that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?"

It is injurious to the possessor, as it renders him always uneasy, lest he should not be treated, ac­cording to his importance in his own eyes, makes him suspicious of offences, where none have been of­fered, impatient of controul, resentful, liable to studied slights and insults from others, and especially, offensive to God, "before whom, every one that is proud in heart is an abomination." As to its effects on others, besides indifference, haughtiness and contempt, which to most men are unpleasant [Page 39] and provoking, it often prompts to cruelty, injus­tice and revenge, which the proud suppose them­selves entitled to practise, in consideration of their superior importance

In all respects, it is a mean and contemptible passion; a sure indication of want of knowledge, and solid worth, and which as certainly as any other vice, is one way or another, punished even in this world.

Humility, on the contrary, is ever sure of being respected, and always gains the most, where it claims the least. And what is infinitely more va­luable than all, the honor and respect it can gain from man; it is ever of the highest estimation in the sight of God. For thus saith the high and lofty one that inhabiteth eternity, whose name is holy; I dwell in the high and holy place; with him also that is of an humble and contrite spirit; to revive the spirit of the humble, and to revive the spirit of the contrite ones." "It is therefore, better to be of an humble spirit with the lowly, than to divide the spoil with the great."

2. Envy.—It has been said that this is the first of the injurious passions that operates in the mind. Whatever be the order in which it makes its ap­pearance, it is in every degree criminal, and most opposite to all the principles of benevolence, and the constitution of the gospel.

The object of envy is always the good and hap­piness of others, whether it be their ease, wealth, reputation, influence, or any other circumstance of enjoyment—And it has this peculiar malignancy in its nature, to wish to lessen that happiness, though it should not, by that means, make any addition to its own. It even seems to be uneasy that there should be any happiness in the world, but that [Page 40] which falls to itself, since they who are under its influence, are dissatisfied with their superiors, for being in better, circumstances, with their equals, for being as happy as themselves, and with their inferiors, for seeming contented and happy in their condition, and especially, if in the way of improv­ing it to an equality with their own. The conse­quence of so malevolent a temper is, that wherever they look, they discover objects to offend and disquiet them. They are therefore, habitually fretful, gloomy and discontented; and so incapable of en­joying what they possess, however sufficient for their happiness. Their secret disquietude and anguish, like a slow poison on the vitals, preys upon their spirits, and gradually consumes the powers of enjoyment, till their life becomes insipid and bur­den some.^* Solomon has therefore forcibly described it, in this view, as "the rotteness of the bones." And while it thus affects the envious themselves, it prompts to subtle and malicious methods of ob­structing the happiness and prosperity of those who are envied, to unprovoked resentments, defamation, injustice, and other injuries, equally dishonorable and criminal.

There is nothing indeed within the bounds of human malevolence which this vicious passion cannot perpetrate, when it has got full possession of the heart. And therefore, the wise man observes— "Wrath is cruel, and anger is outrageous, but who is able to stand before envy." Through envy Cain killed his brother Abel, "because his own works were evil, and his brother's righteous." [Page 41] Joseph's brethren envying him for the particular affection of his parents, and the honor and respect which he had dreamed would be paid him, by all his family, sold him to the Medianites, to be carried into Egypt, as a servant forever. Saul envying David the glory he obtained by his victory over Goliah, pursued him with inveterate hatred, and hunted him for his life. And to name no other instance, because none greater can be named, moved with envy, at the miracles, authority and reputa­tion of Christ, the rulers of the Jews persecuted him with unrelenting malice; and at last, delivered him to the Romans, to be put to death. So great an evil is envy, and so necessary to be excluded from the breasts of all who would wish to preserve the peace of their own minds, and be clear of the guilt of destroying that of others!

In order to this, consider, that as far as some may be superior to you in any of the means of happi­ness, you may be superior to others, and that the same righteous providence which hath given you the particular advantages you enjoy, hath given to others, those which place them above you. There is therefore, no more reason why you should be dissatisfied with others, for their enjoyments, what­ever they be, than that others should be dissatisfied with you, for yours.

Consider also, that to envy others the happiness that God hath given them, is to find fault with the distribution he hath made of his favors, which is highly criminal in his sight, "who giveth no ac­count of any of his matters."

Endeavor to be contented with your lot, what­ever disadvantages may attend it. There is nothing will make you easier, in the most unfavorable cir­cumstances, so effectually prevent all the motions [Page 42] of envy, and its attendant disquietudes, as this. Should you have no more than the mere supports of life, remember that the best of men have some­times been destitute even of these—"both naked and without any certain dwelling place."

Consider how certainly an envious temper will render you incapable of enjoying the advantages that are in your possession; and disqualify you for those habits of benevolence which are necessary for you, both as men and christians, and for that state of happiness hereafter, from which envy and competition will be utterly excluded. Cultivate a vigorous good will to all men, and instead of re­pining at their happiness, you will make it an occa­sion of increasing your own. With such a temper, if others weep, you will weep with them, and your sympathy will be repaid with substantial plea­sure—If others rejoice, you will rejoice with them, and so your enjoyment will be doubled.

3. Ambition is also a turbulent and dangerous passion, against which it will be necessary for you to be much on your guard.

This is sometimes called emulation; which in a qualified sense, is an argument of a generous spirit▪ and under proper regulations, highly useful both to individuals and society.

It gives animation and vigour both to the body and mind; and often produceth excellence in knowledge, art, and enterprize, which without it, would never have appeared. It is however too commonly accompanied with envy, by which it is at least, hurtful to those who possess it. Ambition in its customary acceptation, is generally attended with malevolence, in a less or greater degree, accord­ing to the objects to which it aspires. When it aims at distinction in wealth and figure, in fame of valor and [Page 43] conquest, in authority and dominion; and especially when it is intense and violent, it occasions more disorder in the mind, and greater evils to society, than any other passion. There is nothing, how­ever mean and criminal in itself, or injurious to others, that it does not employ in its service. Dis­simulation, flattery and falshood, bribery, injus­tice, and cruelty, faction and tumult, bloodshed and desolation, are often made subservient to its purposes. Nor are the ties of friendship or even of nature strong enough to restrain it, when it is necessary to its views, that they should be broken.

Indeed, the greatest part of the history of the world is made up of horrid details of war, cruelty and massacre, produced by the phrenzy and mad­ness of ambition.

But, happy for mankind, there are few in cir­cumstances to admit of prospects sufficient to excite it to that ferocity, which equally destroys, without hesitation or remorse, the rights and peace of in­dividuals, and nations.

In the bulk of men, it aims at nothing more than to gain some trifling advantage in name or appearance, above those who are in the same way, or condition of life, or to make a show of dignity and importance, above their real merit and cir­cumstances.

The following are the more common instances of it; and therefore, most deserving of our atten­tion. It prompts some to make a figure in dress, equipage and manner of living, which they have not ability to support. By this unreasonable vanity, they often exhaust, in a little time, the fund they set out upon; and which with more moderate views, might have supported them with comfort, decency and credit. The consequence of which is, that [Page 44] they are obliged to fall back, with mortification and dishonor, into circumstances which they before despised; and there perhaps, to continue. And it often happens, that they who have innocently contributed to its gratification, are involved in the ruin that follows it.—The hireling and mecha­nic are defrauded of the reward of their labors, the merchant of the value of his goods, and per­haps the orphan of his portion and dependance.

It puts others upon wild and extravagant pro­jects, which, if practicable at all, cost more in the execution, than they are afterwards worth; yet, when such men have set out in a favorite en­terprize, they will continue in their error, to the detriment, if not ruin of their estates and families; rather than be thought destitute of spirit and per­severance; or weak enough to attempt that, which they could not effect.

By the same vanity, others engage in employ­ments, and set up for offices, for which they have no competent qualifications—And the consequence is, that if they do not bring upon themselves con­tempt; they are at least, not entitled to respect— whereas, with a just estimate of their talents and merit, in other occupations, or departments, they might not only have benefited society, but perhaps have acquired distinguished reputation.

In these instances, if ambition be not attended with envy and ill will of others; it at least perverts the reason, and destroys the peace and enjoyment of the ambitious, and interrupts that order which is necessary for the good of society.

To guard against this disquieting and injurious passion, consider, how little figure and distinction in the eyes of the world, will avail to real happi­ness, while your minds are in a state incapable of [Page 45] enjoying it. If you had all the notice and respect that were ever gained by wealth, power, and office, it would be impossible for you to be happy, while you are so discontented in your present situation, as to be continually aiming at new honors, and pre-emi­nence. It is the nature of ambition to grow more restless and importunate, by every new attainment. Success in its pursuits is but new fuel thrown into the flame that is already too strong, and which must at length, consume the breast where it is kin­dled. If it were even possible for the objects of ambition to afford their possessors all that they wish for, yet, how soon must they vanish away, and be no more to them, than they were to others a thousand years before!

Affliction will render you insensible to their im­pression; and death will destroy the remembrance of them forever.

Distinction is at an end in the grave. "The honorable man and the counsellor, and the cun­ning artificer, and the eloquent orator," lie on the same level with those who died unhonored and unnoticed.

Moderate your fondness for every thing that has no other good, but that which depends on opinion and caprice. "The world passeth away; and the lust thereof; but he that doth the will of God abideth forever."

In the same degree as you aim at the things of another world, you will be cured of a passionate fondness for the imaginary advantages of the pre­sent. Endeavor to excel in virtue, in which there can be neither injury, nor excess; and in which, to be superior to others, is only to be more honor­able in the sight of God, and more happy in yourselves.

[Page 46]This is distinction worthy of a rational and immortal being; and will give you, in the most obscure condition of life, a pleasure infinitely more solid and permanent, than any you can derive from the exterior advantages of the world; though you possessed them in the highest degree, that human vanity has ever aspired to.

4. Anger or resentment.

Under proper restraints, this is not only lawful; but useful and necessary. It is, however a matter, of no small difficulty to moderate it, so as not to go beyond the bounds of its natural and intended use.

Apt to be excited on sudden, and unexpected occasions, it is less subject to the controul of reason, and sooner runs to excess, than most of the other passions. It is for this reason, that even in persons of an habitual good temper, it often rises to great excess, before there is time to consider its tendency, and call in the aids of reason or religion, to coun­teract it.

On the body, when excessive, some of its effects are, hurry and agitation of the spirits, trembling, weakness; and in some constitutions pain, apoplexy, and sudden death. On the mind, confusion of thought and reason, sometimes distraction, and always violent determinations. In consequence of these, abusive language, and other injuries far above the provocation which excited them. There is nothing indeed, which in these circumstances, it cannot perpetrate. The innocent as well as the guilty, friend as well as foe, are at these times, equally exposed to its fury. Even life itself has often been sacrificed to its impetuosity, in violation of the tenderest ties of friendship, and natural rela­tion; friend has hastily murdered friend, and bro­ther destroyed brother. Thus "Wrath is cruel, [Page 47] and anger outrageous," and "resteth in the bo­som of fools."

To indulge it, after there is time for recollec­tion, and resistance, is as great a mark of folly and weakness, as it is criminal and hurtful. A wise man will endeavor to moderate it, where there is a just reason for expressing it, to suppress the first motions of it, where there is danger of its rising to excess, or entirely to prevent it, by avoiding, if possible, those occasions that would be apt to excite it.

There are few indeed, so happy in the govern­ment of themselves, as to be able to do any of these as duty or prudence would point out—But, it is certainly incumbent on every one, for sake of his own peace of mind, and that of others, resolutely to attempt them; and there are few of so irritable and resentful a temper, who might not, by habitual care and vigilance, acquire the ascendancy over it.

For this purpose, consider where it may be proper to indulge your anger at all, and if proper, to what degree. Consider how liable you are to mistake the nature of offences, and to over-rate the degree of their guilt; and also, in how many instances, for faults of your own, you may stand in need of the patience and good nature of others; and especially, of the forbearance of God, "be­fore whom, if he should mark iniquity, who shall stand?" This latter consideration, if duly attended to, will produce the happiest effects.

Under an habitual sense of your daily offences against God, you will think less of those committed against yourselves, and be more ready to treat them with lenity.

It will be often prudent and necessary for you, entirely to overlook the faults of those who are [Page 48] under your management and authority. This will save you a great deal of useless vexation, and your resentment, when it must be expressed, will have the better effect. By finding fault with every thing you see amiss, and suffering it to put you out of tem­per, you will acquire an habit of fretfulness and anger, that will keep you constantly four and unhappy.

When your anger has by any cause been excited, endeavor, as soon as possible, to recover your se­renity. Though the greatest danger is generally, from the first transports of this passion; yet, when it is cherished, for any length of time, after the occasion which produced it, there is great danger of its rankling into malice and revenge. And it is worthy of your notice, that this is more apt to be its effect, in those who are slow and phlegmatic in their temper, than in the quick and fiery.

The latter are to be dreaded, only in the mo­ment of their rage, the others most, after you would suppose them to have cooled, and forgiven the provocation.

It is an excellent precept of the apostle, "Let not the sun go down upon thy wrath." The force of which might probably depend on this consi­deration, that during the night, the mind being unemployed by those objects which entertain it, through the day, is more apt to dwell upon, and to magnify real or supposed injuries; and to medi­tate measures of revenge. Or it might have re­ference to the time of the evening sacrifice, which was about sunset; and which required that all animosities and differences should be settled, before the solemnity could be properly attended. "If thou bringest thy gift to the altar, and there re­memberest that thy brother hath ought against thee; [Page 49] leave there thy gift before the altar; and go thy way, first be reconciled to thy brother; and then come and offer thy gift." This is certainly the strongest possible argument against continued anger and animosities, because it implies, that while our minds are discomposed and fretted with resent­ment, our religious offerings will not be accepted. Besides, he who lies down with anger and ill will, has not only been unfit for the devotions of the evening; but will most probably rise with the same temper, and be unfit for those of the morning also, a case certainly, of equal guilt and danger to the soul.

In the management of this passion, it will greatly assist you to consider often the evils that attend it, the disquietude, fury and rashness it occasions, the shame it will often put you to, and the repentance and self reproach, you must exercise, if you would hope to be pardoned even by men. Make it a part of your daily devotions, to pray for a suitable temper towards others, under all provocations and offences. This will bring you into an habit of watching over your hearts; till you will acquire by degrees, at least, so far, the government of this impetuous passion, as not to destroy your own peace, or be injurious to others.

And I particularly urge you, to endeavor to sub­due it, now while you are young; and your minds less liable to be ruffled and vexed, than they will probably be hereafter. Increasing cares, disappoint­ments and infirmities, may render you more sus­picious of injuries, and induce an habit of fretfulness and intemperate resentments, that will make you not only contemptible, but wretched. "He that is slow to anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city." We come now to consider.

[Page 50]5. Malice and revenge.

I have put these together, because the one almost unavoidably runs into the other.

Malice is properly continued anger, accompanied with hatred and ill will. It is a black and malig­nant passion, which will allow no merit, or good qualities, to those who are its objects. It disposes to misrepresent their best intentions, words and actions, and will make no allowance for their failings, however innocent and pardonable.

It prevents those good wishes and services, which all men owe to one another, and without which, the bonds of society must necessarily be dissolved. And what is still worse, it prompts to violent per­sonal injuries; and takes pleasure to inflict them, however distressing to those who suffer them. When this is done, by way of satisfaction for injuries, real or supposed, it is properly revenge—And when I name this, I name almost the highest effort of a depraved and abandoned heart. It is the more vile and criminal, as it is deliberate, subtle, and determined in its measures, and therefore cannot plead, hastiness of impulse, which may often be allowed as an apology for the violence of anger.

There is nothing indeed, too black for such a temper; and no caution or vigilance can secure those who are its objects, from falling a prey to it.

From this view of these worst of passions, you will at once see the necessity of preventing them, if possible, from ever obtaining a place in your breasts. They are in themselves so deformed, and so effec­tually destroy those benevolent affections which form the dignity of the soul; and render it so unlike the standard of love and goodness, that you cannot treat them with sufficient abhorrence.

[Page 51]There is no injury you can receive, by whatever circumstances it may be aggravated, sufficient to justity you in repaying the authors of it, with malice and revenge.

Where it is your duty to obtain redress of any wrongs you may have sustained, in your property, person, or reputation; pursue your measures with calmness and moderation of temper; free from that spirit of revenge which, in such cases, too com­monly prevails, even where men act agreeably to the order which the public authority has prescribed. To prosecute those who have injured you, with a view to gratify your resentment, is as inconsistent with true benevolence, as it is contrary to the express statutes of the gospel. And yet, how common is it, for evil minded men, to put one another to unnecessary cost and trouble, at law, chiefly with a view to gratify a splenetic and re­vengeful temper, while they justify themselves, and stifle the reproaches of conscience, by the pretext of acting according to the prescribed forms of the community they belong to? Thus "they flatter themselves in their own eyes, 'till their iniquity be found to be hateful." And so it will be at last, with this and every other vicious principle, however disguised, for the present, by plausible appearances.

Let me particularly caution you, against that false sense of honor, which is so fashionable in the world; and which, under a fair name, perpetrates the worst of crimes, that a malicious and revenge­ful spirit can occasion. This is so far from that true honor which originates in generosity and great­ness of mind; that it is nothing but violent self-love and pride, producing impatience of the slightest injuries, and affronts, and prompting to furious resentment, that can often be satisfied with nothing less than the life of the offender.

[Page 52]It is entirely in this that the practice of duelling is founded, than which, there is nothing more mean, criminal and cruel, that has ever been per­mitted in civilized and christian societies; and nothing more deserving of being banished from all good governments, by the heaviest penalties.

Let me beseech you, never to think it necessary for your honor, as it certainly never can be, to sacrifice to it, either your own life, or that of another, in this fashionable, but most guilty way of murder. Should you fall in such a conflict, you would fall without hope—Or should you destroy your adversary, you would bring upon your souls, the guilt of dispatching him, as a victim to your pride and resentment, with all his sins upon him, into the eternal world. And unless you should suffer the anguish of repentance, proportioned to so enormous a crime; and his blood be washed from your conscience, by that of the great atonement; you must bear it on your soul to the bar of God, where you would meet the revengeful spirit of your adversary, to accuse you; and suffer with it, the judgement "of him, to whom vengeance belong­eth." Cultivate that true honor which is founded in virtue and religion; and it will put you far above the meanness and cruelty, of revenging your­selves, at the expence of all that can be dear to your fellow creatures.

Finally consider, that while a malicious and re­vengeful temper will destroy the peace of your own minds, and render you the most dangerous members of society; it will entirely unfit you for the services of religion, and the enjoyment of God.

"Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, vengeance is mine; I will repay, saith the Lord. [Page 53] Therefore, if thine enemy hunger, feed him; if he thirst, give him drink, for in so doing, thou shalt heap coals of fire on his head." If your kindness should even sail of melting him into good will and love; it will at least justify you to your consciences and to God; and you must leave your adversary to "bear his judgment."

On the whole, as to the government of your temper and passions, in general, consider, that, in the same degree as, under the direction of reason and conscience, they will greatly conduce to your happiness; while they are moved by the impulse of present objects, without regard to the ends they were intended to answer, in your constitution, they will be the occasions of innumerable errors and disquietudes, to your unspeakable misery.

Habits of good nature, moderation and patience, will place every thing around you, in a pleasant and agreeable light, while envy and pride, ambi­tion, anger and malice, or any one of them, or any other untoward and irregular passion, will render you incapable of enjoying the most advan­tageous condition.

The due government of your temper and passions will not only qualify you to enjoy the comforts that a bounteous providence may afford you, with chearfulness and delight, but, it will enable you to bear the afflictions that may befall you, with evenness and fortitude.

Such an happy state of mind will also dispose you to those offices of good will to others, which form so great a part of your duties, and from which arise some of the most solid and delicate pleasures, that human nature is capable of enjoying.

Accustom yourselves, early to discipline your passions, and as you advance in years, you may [Page 54] expect the labor and pain of doing it, will gradu­ally lessen.

Remember, that in the same degree, as the government of your hearts is necessary for your happiness in this world, it is also, for that of the world to come. It is impossible, in the nature of things, that such a disorderly and turbulent state of the soul, as renders it unfit for the enjoyment of God here, should be capable of enjoying him hereafter, in that state, where complete happiness depends on the unvarying order of all its powers.

Keep always before you, the precepts and example of the son of God, in whose life, you will find the most shining instances of love, patience and moderation. The more you attend to these, and the more you imbibe of those divine principles which influenced his conduct, the more certainly you will succeed, in every amiable and virtuous disposition, till love to mankind will be your governing principle, next to that of love and obe­dience to God.

And to insure you all the comforts and advantages of subduing your passions, I recommend it to you, above all, to commit yourselves to the tuition and conduct of the spirit of God. After all the efforts of your own reason and resolution, this must be your main resource and dependance. "Lean not to your own understanding," you are carefully to employ it, but not to make it your trust.

"It is God who worketh in us, to will and to do of his own good pleasure." And this, after every experiment, you will find to be your only hope. "Keep thy heart, with all diligence; for out of it are the issues of life."

"Let all bitterness, and wrath, and anger, and clamor, and evil-speaking, be put away from you, [Page 55] with all malice, and be ye kind one to another, tender-hearted; forgiving one another, even as God for Christ's sake, hath forgiven you."

We come now to consider the evils of an exces­sive attachment to pleasure.

Pleasure is the idol of all ages of life, and all conditions of mankind and while there is a capacity of enjoying it, no one can be indifferent to its impressions.

But, it is in the season of youth, when health and vigor of body ease and chearfulness of mind, and quickness of sensibility, peculiarly qualify for the enjoyment of it, that it is most intensely pur­sued; and as it is then, that the heart is most under its impression; it is then also, that it is most dan­gerous to its votaries Before I go farther it will be proper to mention, that I am not considering pleasure in the largest meaning of the word. Those refined enjoyments which arise from the pursuit and acquisition of knowledge; from taste and sentiment; from friendship and religion, can never be deser­ving of blame, as they cannot be pursued to excess. I intend those only which arise from the gratification of our animal desires and appetites; and the love of amusement.

The principal evils of pleasure, in this view, are

1. It impairs the animal powers and capacities.

These are fitted by the constitution of God, for a certain degree of exertion, or excitement; and it is only within this degree, that they can either yield their proper satisfactions; or be preserved in their natural strength.

However firm and vigorous the constitution, excessive gratification of the appetites, especially [Page 56] when habitual, will, by degrees, impair and destroy the system.

It occasions weakness, obstructions, pain and disease, which, if they do not immediately ter­minate in death; will certainly incapacitate the body, for its proper enjoyments and services.

It is thus, that multitudes of young men fitted by their constitutions, for a course of vigorous action, for toil, hardship and enterprize, are early reduced to the infirmities of old age; to bear an insipid and wearisome life, in a state useless to themselves and others.

Some, indeed, by reason of extraordinary strength, are able to hold out in a course of habitual intem­perance, to a considerable advance in years. But, for one such, a thousand are destroyed, before they have "lived out half their days." And of those who survive their excesses, beyond middle life; there is scarcely one, who does not dearly pay for them, with a complication of bodily miseries.

Not only is the body injured, by excess in the lower and grosser gratifications of animal nature, but also, by an intense pursuit of those pleasures which arise from various sorts of amusement. Of these, there are some that immediately affect it, by exciting to violent or long continued exercise, that wastes the animal spirits, and impairs the strength. There are others, that affect the body, indirectly, by throwing the mind into disquietude, vexation, and other irregular emotions, that gradually im­pair the health and constitution.

Among the former, the most usual in this part of the country is hunting, which however innocent and useful, when moderately pursued, is very pernicious, by being too frequently practised, and [Page 57] often continued, till the strength and spirits are fairly exhausted.^*

Among the latter, gaming is very pernicious, being always attended with anxiety, and often producing violent anger, and the vexations of dis­appointment, which cannot fail of disturbing the order and regularity of the animal functions. It is also injurious, by being often practised, at those hours of the night, when the body ought to enjoy the refreshment of rest and sleep. Its injuries to the health, are not, indeed, usually, as soon per­ceived, or, as violent as those of many other pur­suits; but, they are equally certain, in one degree or another; and especially to persons of weak and delicate constitutions.

They who pursue them, in these circumstances, are so much the more blameable, as they are the more liable to be affected by them. And even they whose strength of constitution renders them less sensible of immediate injury, ought to consider, that to impair their health, in any measure, by unprofitable pursuits, is to incur the guilt of sacri­ficing solid good, without the hope of equivalent compensation.

On the whole, wherever men pursue their plea­sures as the main object of their pursuits; in what­ever they are placed, health and vigour of body are easily sacrificed to them. Every instance of excess is, in a less, or greater degree, injurious, and the oftener it is repeated, the more certainly it is destructive. A good constitution may bear it [Page 58] for a time; but, sooner or later, it will sink under it.

Besides the injuries which an immoderate love of pleasure occasions to the body, it is also hurtful to the present interests of men, in the affairs and business of the world. "The drunkard and the glutton shall come to poverty, and drowsiness shall cover a man with rags."

It is universally true, that when it is intensely pursued, business must necessarily be neglected. Care and useful employment can be regarded only as things of secondary moment, while the appetites must be gratified, at any expence.

And, while this is the case, honor and reputa­tion must also be made a sacrifice. It is thus, that many who have set out in the world, with the best advantages, have gradually, perhaps in a very little time, sunk into reproach and disgrace, from which they have never recovered. "He that loveth pleasure shall be a poor man, he that loveth wine and oil, shall not be rich."

No expense indeed, is equal to the wants of men devoted to their pleasures.

They can soon exhaust the largest estate, where they are called upon, by the importunacy of a pleasurable disposition.

It is a consuming fire, which, the more you throw into it, the more intensely it burns, till it wastes all within its reach.

And while it destroys all the interests of the body, and the reputation, which is still more valuable— it is also

2. Injurious to the acquisition of knowledge; and destructive of moral and religious sentiments.

It is hardly to be expected, that he who is intent on his pleasures should be anxious for the improve­ment [Page 59] of his mind. These objects are so different, that the one must unavoidably clash with the other. And therefore it usually happens, that men devoted to their pleasures, seldom attain to distinction in useful and important knowledge. This requires, not only elegance of taste; but retirement from the world, and steadiness of application; neither of which can be expected, where the love of plea­sure is the reigning disposition.

Animal gratification, and trifling amusements, debase the inclinations, and create an aversion from those objects, in attention to which the understand­ing is enlarged and strengthened. The best natural genius must fall a sacrifice, where the mind is in love with pleasure, as its principal object. And so it has happened that young men of the most promising ta­lents, have sunk, after raising the highest expectations, into a disrelish of every valuable pursuit and improve­ment; till scarce a trace of their genius and abilities has remained. It has even been the case, that the best capacity for knowledge, has sometimes been so impaired, by the love of pleasure, as to be reduced to a state little better than idiotism itself.

This, if there were nothing more, is sad destruc­tion of the great and excellent powers of the soul. But, the effects of pleasure are still more formidable. It destroys moral and religious sentiments. These are the highest order of our endowments, and qualify us for enjoyments, as much superior to those which depend on our intellectual powers, as the latter are to the highest animal sensation. It is by these we are capable of acting from a sense of the authority of God; and with a view to his approbation, and the rewards of piety and obedience. This sense is the great rule by which our conduct, motives and enjoyments, are to be governed, in reference to the [Page 60] last and highest purposes of our being—And so far as it maintains its due authority in the soul, we shall be influenced to live "soberly," in the use of our appetiies and passions, "righteously," in regard to the demands which others have upon us, and "godly," in the practice of those duties which we immediately owe to God himself.

Yet, great and important as this principle is, both for our conduct and happiness; an excessive attach­ment to pleasure has a direct tendency to render it entirely ineffectual for the ends it was intended to answer. And this is more certainly the case, where it is pursued in the gratification of the animal appe­tites. There is so great a difference between the principles of the flesh and the spirit, that it is im­possible in the present state of human nature, they can be equally regarded. Where one is predomi­nant, the other must be proportionably undervalued and neglected. "If ye live after the flesh, ye shall die: but, if ye through the spirit, do mortify the deeds of the body, ye shall live." The pursuit of sensual indulgence as the principal care and hap­piness of life, argues, that a sense of the authority of God, and a regard to his favor, as the highest good of a reasonable and immortal being, are over-ruled by the interests and demands of the body; and that the soul, as to its highest and most important exercises and enjoyments, is in a state of death. The apostle has therefore expressly declared, that "to be carnally minded is death." And we accordingly find, that, where the love of pleasure, in whatever it be placed, is the reigning principle of men: if they do not run into the grossest irre­gularities; they at least discover a dislike to the most important duties of morality and religion, which evidently proves them to be "dead in sin."

[Page 61]The pernicious and destructive effects of exces­sive pleasure are still farther manifest, by this, that it often prompts men, for the relief of their con­sciences, and for pursuing their favorite object, with as little restraint and remorse as possible, to reason themselves out of the belief of a providence in this world, and a state of retribution in the next.

And therefore it usually happens, that your pro­fessed advocates for sensual pleasures, are either professed infidels; or approach as near to it, as a regard to decency and their characters will allow them.

It must still be granted, that an excessive love of pleasure may be compatible with just sentiments of religion. But, this concession is so far from weakening my argument, that it abundantly con­firms it. For, how ruinous must be that passion, which is strong enough to out face the solemn testi­mony of reason and conscience, reclaiming against it! Let men think ever so justly, on the obliga­tions and advantages of religion; while they are enslaved to this, or any other passion, the clear­ness of their knowledge serves only to illustrate the power of the principal that rules them.

They are in the same case with those of whom the apostle speaks, "who knowing the judgment of God, that they who do such things are worthy of death; not only do the same, but have pleasure in them that do them."

Finally, it follows from the premises, that a life of sensuality and pleasure, whether it be pursued in a coarser or more refined way, is utterly incom­patible with those pure and spiritual affections which are essential to piety and devotion.

[Page 62]While the heart is engrossed by those objects which are adapted only to the body, or serve to gratify the vanity of the mind; it is impossible it should take pleasure in the contemplation of the holiness of God, or those truths of revelation which are designed to mortify our love of this "pre­sent evil world▪" or in those solemn and humbling approaches to the most Holy One, which serve to prepare the soul for the exercises and enjoyments of his immediate presence. Acts of devotion per­formed with such a state of the affections, are so far from being a matter of choice and delight; that they are ever attended with reluctance, dis­gust and pain. From this it evidently follows, that habits of intemperate sensuality, and of vain amuse­ments are as inconsistent with the character of a true christian as it is impossible, at once, to "mind the things of the flesh," and "the things of the spirit" to be "enmity against God," and "subject to the law of God" or that the soul should be spiritually alive, and dead, at the same time.

It was one great design of Christ, in "giving himself for us, that he might reedeem us from all iniquity, and purify to himself, a peculiar people zealous or good works."

And it is an essential part in the character of every true christian, that he is "washed sancti­fied and justified, in the name of the Lord Jesus and by the spirit of our God"—which can never be said of those who are "deceived, serving divers lusts and vanities," without contradicting the whose tenor of the gospel. "So then, they that are in the flesh, under the tyranny of corrupt and sensual affections, cannot please God.

In addressing you on this subject▪ I am not insen­sible of the strong prejudices I have to oppose, of [Page 63] the warmth, and impetuosity of youthful inclina­tion; and the difficulty of convincing you, that what you have already judged to be your highest good, is, of all things, most dangerous to your happiness Should you doubt the truth of the con­clusions I have made, I appeal for proof of them, to facts, many of which most of you must have had opportunity of observing. Look almost where you will, in city or country, in the highest, in the middle, and in the lowest ranks of life, you may see the lamentable ruins of excessive pleasure. You may see ruined constitutions, ruined characters and ruined estates and families. You may see idleness, debauchery, and neglect, if not avowed contempt of seriousness and the means of salvation, and you may see untimely deaths, and despairing death beds, all in the dismal catalogue of its evils. These are all obvious to the eye. And could you look into the breasts of intemperate sensualists, you would see raging and insatiate desires, sharp and torturing remorse, hatred of God, of Christ, and of the gospel; and as the consequence of these, often times, insupportable dread, and foreboding of the "wrath to come."

If the fruits of a life of pleasure were only those that have now been mentioned, how unworthy is it of the name, and how much to be dreaded! But these are not all. "The end of these things is death." All the miseries that can attend it, in this life, though often so great, as to render men quite insupportable to themselves, and impatient to terminate their wretched existence, will bear no comparison with those which are to follow, when the fugitive delights for which they sacrificed the solid pleasures of reason and religion, will be forever out of their reach; and every capacity [Page 64] of the soul filled with exquisite and everlasting anguish.

Tell me, then, I beseech you, what there is in the most exquisite pleasures of sense, of amusement and gaiety, that is worthy to be purchased at the expence of your souls?

Were they even to be perfect, for the longest duration you can hope for, upon earth, or were they with the imperfections, vicissitudes, and pains that attend them, to continue for ages; in either case, they could never be a compensation for only the hazard of being miserable at last. But, since they certainly lead to final and irretrievable ruin, it is nothing less than madness to pursue them.

I will dismiss the subject after giving you the following directions.

Endeavor to inform yourselves of the true boun­daries, and use of those enjoyments which depend on the senses. They are intended for important purposes, which they can answer, only when used in subordination to those which arise from know­ledge, virtue and piety. And their subserviency to these is the rule by which they are to be judged of, as innocent and allowable.

And by the same rule, you are to judge of the lawfulness or expediency of any amusements to which you may be inclined. The design of these should always be to relieve the mind from the se­verity of our cares, with a view to pursue them again with alacrity and vigour. In any other view, they [...] waste of time, and dissipation of thought, and [...] innocent soever in themselves, become injurious [...] same degree as they divert the mind from the prosecution of our serious and indispensible duties.

Young men in health can seldom need amusements; especially where their employments are neither [Page 65] confining, nor require severe application of the mind. The business of planters in this part of the country, where few take any share in the labor, is little more than an agreeable amusment. To fill up the intervals of leisure from these cares, I re­commend to you the reading of useful books. This will, at the same time, improve you in knowledge and taste; and fit you for acting a more respectable and useful part in the community. Should it an­swer no other end, it may at least, save you from the temptation of adopting expedients to pass off your leisure hours, that may end in the ruin of your morals, and the peace of your minds.

Avoid all habits of indulgence that are not directly favorable to all the purposes of your being.

Whatever in the least degree interferes with thefe, is not only unlawful, but pernicious. Should you fall into habits of sensuality, in the time of your youth, you will probably continue in them, 'till the time of age, or what is much more probable, they will cut you off "in the midst of your days."

Let me particularly caution you against indulg­ing to the entertainments of the table; and espe­cially to the early use of spirituous drink.^* Youth in general has not the least occasion of such a stimu­lus, and should therefore, entirely decline it, ex­cept in the time of sickness, and indisposition, till the natural decays of the constitution.

They who habitually make use of it, in early life, are in great danger of using it still more largely as they grow up; till the desire of it be­comes too powerful to be governed by the rules of [Page 66] moderation. The effects of excess in this article are so formidable, that it should be guarded against, with the utmost resolution. It so inflames the appe­tites and passions, and so impairs the reason, that it prepares the way to "confusion and every evil work." Health, business, estate, reputation and the soul, are all destoyed before it.

Multitudes, of promising talents, who might have been happy themselves, and blessings to society, have fallen and are daily falling, untimely victims to this general destroyer of mankind.

Be constantly then on your guard against this greatest enemy to the body and the soul. Shun all amusements, and associations that would tempt you into this way of ruin. Observe with attention the evils that attend those who are given to this excess; and though you should be influenced by no higher considerations, these alone can hardly fail of keeping you at the greatest distance from it.

Finally, cultivate a love for those pleasures which arise from the offices of benevolence to man­kind, and the practice of piety towards God. In the latter especially, you will find the most com­posed enjoyment, and such as will never cloy or disappoint you—The more you enjoy of these, the more you will disregard the pleasures of sense; which must ever grow weaker, the more frequently they are repeated. The contemplation of the perfections, works and word of God, and the other exercises of devotion by which the heart is improved in preparation for another and nobler state of being, will give you that peace of mind, and those chearful hopes of future and eternal feli­city, that are worth being purchased, for one hour, by the highest enjoyments of sense, for a whole age.

[Page 67]Nor need you despise any even of the inferior enjoyments of your nature, which God hath pre­pared for you, and allowed you to use.

But, it is only within the bounds which he hath prescribed, that they can be lawful, reasonable, or safe. With the words of Solomon on a particular case of intemperate pleasure, I conclude the subject, to which they may be universally applied.

"Let not thine heart decline to her ways; go not astray in her paths. For she hath cast down many wounded; yea, many strong men have been slain by her. Her house is the way to hell, going down to the chambers of death."

I am now come, much later than was at first intended, to consider—

II. The great rule by which your hearts and lives are to be governed. And because I have al­ready, perhaps, exceeded the measure of your patience will comprise what is necessary at present, to be said on the subject, in as narrow a compass, as its importance to your happiness will admit of. This rule is the word of God, of which in com­mendation of its excellence, the apostle saith— "All the scripture is given by inspiration of God; and is profitable for doctrine, for reproof, for cor­rection, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works;" and it certainly answers in all respects, to this incomparable character. It gives as full an account of the characters of God, and his dispensations to mankind, as is necessary for us to know, at present.

It also contains a plain and full account of our duties, and the principles on which they are to be performed.

[Page 68]As the first and highest of these, and the founda­tion of all the rest, it enjoins the belief of one God, that "he is to be worshipped in spirit and in truth," that we are to love him with all the heart, that is unfeignedly and supremely, to reve­rence his name; to obey all his commands; to sub­mit with humility, to all his dispensations; to trust in his mercy, power and faithfulness; to pray to him, for what we need; to praise him, for all we receive; to confess to him our sins; to seek his favor, as our safety and happiness, here and here­after; and to refer all we enjoy, suffer and do, to his will, as the standard, and to his glory, as the end of them all.

With respect to mankind it directs us "to love our neighbour, as ourselves;" and whatsoever we would "that others should do to us, to do even the same to them." To entertain a sincere affec­tion and good will to all mankind; and to act to­wards them, in all cases, as we would think right for them to act towards us, were we in their cir­cumstances, and they in ours—A rule intelligible to all capacities, and adapted to all the relations of mankind to one another It includes all those acts of good will, mercy and justice, patience and condescension, which we stand in need of, from one another; and which form, as so many links, the great chain which binds men together, in a state of society.

With respect to our own happiness, it directs us to a sober and temperate use of our appetites and passions, in the enjoyment of present good, to be contented with our lot, without murmuring or dis­tressing anxiety, in the most unpleasant and trying circumstances, and to set our principal affections "on the things that are above," and make it out [Page 69] main care and concern to secure these, as our por­tion, at last. All these directions are delivered in various places, in plain, concise, and authoritative language. And in order to engage us to the steady practice of our duties, it also proposeth the most important and affecting motives. The amount of these is, the promise of the special favor, protec­tion and counsel of God, through the whole of life, support in afflictions, and the sanctified use of them, for the advancement of our spiritual good and comfort, and our preparation for another world, together with as much of the perishable goods of this life, as God shall see best for us; and a certain and everlasting happiness in the next. With respect to the encouragements to obedience, you will observe a material difference between those of the Old Testament and the New. In the former, they were immediately the advantages of the present life, though they no doubt, ultimately pointed to the next. In the latter, there are no special pro­mises of worldly prosperity, but of what is infi­nitely more valuable, spiritual and everlasting bene­fits. Indeed, the spirit of the two dispensations is so different, that in the same degree, as we hope for the special blessings of the gospel, we must be indifferent to the mere advantages of the present world. The same observation may be made, with respect to the threatenings against the disobedient. In the former, they are present judgments, and calamities; in the latter, they point to the "ever­lasting punishment" of the final retribution. These observations are made with a view to guard you against the mistake of applying to yourselves the promises that were made to the Jewish nation, and which ceased on the coming of Christ, and the discovery of "a better inheritance," than was made known to them.

[Page 70]The special encouragements to faith in Christ▪ to the profession of this faith, and obedience to his commands, "through good report, and through evil report," are the promises of the pardon of sin, the sanctification of our natures, and an inse­perable union with him, as the means of obtaining all necessary spiritual benefits, and the sure pledge of our being admitted at last, to "be with him, where he is, to behold his glory."

The scriptures also point out to us the true way of salvation. They inform us, that "Christ died, the just for the unjust, that he might bring us to God."

And that the benefits of his atonement are to be obtained only by faith in his merits, obedience to his laws, and the imitation of his example, in holiness of heart and life.

The gospel is founded entirely on these principles, which are plainly and forcibly laid down in the scriptures—That in consequence of sin, all men are liable to the pains of eternal death, that no repentance on the part of the sinner, is meritorious for his reprieve from the sentence passed against him, and that he has no power of himself, either to change the natural state of his heart; or to per­form any service acceptable to God. And there­fore, that the atonement of Christ was necessary, both for his pardon and sanctification, as the only way of his deliverance.

The importance of such a revelation to mankind will appear in the strongest light, by the following undeniable propositions—1. That the wisest and best of men who ever appeared in the world, with only the advantages of natural reason, were never able to discover, with certainty, the state of men after death, or even that they would exist at all, [Page 71] nor the way of worshipping God, suitably to his true character; nor even just and rational ideas of his perfections and providence.

2. That no man previous to his embracing the gospel, either exerciseth true repentance for his sins, or expects the favor of God, as a mere act of mercy, or desires such an happiness in another life, as proceeds only from spiritual and holy affec­tions, in this. So true is it, that "the natural man receiveth not the things of the spirit of God; neither can he know them, because they are spiri­tually discerned:" and that only through the me­dium of the gospel revelation.

If any thing therefore, can set forth the supreme excellence of the scriptures, and effectually recom­mend them to the esteem and veneration of mankind, it is, that they contain every thing necessary to be known, and practised, in order to our present and future happiness, and that they are the sole stan­dard by which our religious opinions, our temper, our conduct and hopes, are to be judged of as good or bad.

To this view of them, I might add, that they contain a faithful and most interesting history of the most important events that have ever happened. The creation of the world, the fall, the deluge, the re-peopling the world; after that memorable calamity, the division of the first language, the calling of Abraham, with whom the covenant of grace was first formally made, the deliverance of the Israelites from Egypt, the giving the moral law, written by the finger of God on two tables of stone, the establishment of the church and polity of the Jews, by the express appointment of God himself, and his conduct towards that peo­ple, by extraordinary interpositions, till within [Page 72] about four hundred years before the Messias, toge­gether with the records of the characters of the most remarkable persons, in the course of this history, patriarchs, judges, kings, prophets, and the various prophecies, of the person, character, and kingdom of Christ, these are all to be found in the Old Testament. After that follows an account of the birth of the son of God, with the most minute detail of time, place and other circumstances to attest its truth, then his doctrines, miracles and sufferings, during the time of his public ministry, then his death, resurrection, and ascension; after that the public miracle of the gift of the holy spirit to his disciples, on the day of Pentecost, then the preaching, journies, sufferings and mira­cles of the apostles, till the finishing of the sacred canon, in the revelation made to the apostle John. All this vast history including nearly the time of four thousand one hundred years is related in the most simple and affecting language; and its authen­ticity undisputed by all men of true learning, can­dor and piety. And I will venture to say, that for every thing great and interesting in narrative, as well as for sublimity of sentiment, and purity and excellence of morality, it is infinitely superior to every thing produced by the mere wit of man.

And were it to be read, only with a view to en­tertainment, there is certainly no other book that can equally surprize and delight the mind, or move and affect the heart.

But, I hope, the short view I have given of its contents and importance, will induce you to peruse and study it, from an higher motive, namely, to be instructed in your duty, in order to be happy in the favor and likeness of God, its adorable au­thor.

[Page 73]Make it a part of your daily business to read this divine book, with attention, and seriousness, suitable to its own dignity, and your interest in it.

In the historical part, pay the most attention to those facts which most illustrate the providence of God, in the punishment of disobedience and vice, and the rewards of virtue and piety, which most clearly evince his truth and faithfulness, in the fulfilment of his promises and threatenings, and to those espe­cially which seem most clearly to refer to the deli­verer of the world, and have a direct part in the accomplishment of the promises and prophecies that concerned him.

M [...] of these indeed are attended with some obscurity, but this will generally be cleared up, by one part or another of his doctrines, or life. The Old Testament is an introduction or prepara­tion to the new, while this is a full vindication, and illustration of that.

The book of Psalms is an excellent collection of devotional exercises, adapted to almost every state of the heart, and every circumstance of the life. In reading of these, it will be necessary for you to consider the different spirit of the dispensation, under which the authors of them wrote, from that of the mild and forgiving temper of the gospel. Of praise, adoration, confession and penitential sorrow, of trust and confidence in God, you will find in them the most excellent examples, which cannot fail to affect and assist you, in all your reli­gious exercises.

In the book of Proverbs, you will find most ex­cellent maxims of wisdom and prudence▪ for the conduct of life, in almost all the relations you can sustain. To treasure up these in your memory, to [Page 74] have them always in readiness for use, according to your circumstances, will be of great importance.

But, it is particularly in the New Testament, that I would have you to be most intimately versed. The doctrines of Christ are "the words of eternal life," his conduct a perfect example of benevolence and piety, and his sufferings and promises, the foundation and support of your hopes. What he taught is largely enforced and explained by the apostles, in their different letters to the churches, and discourses on particular occasions—And all his excellencies that are intended for the imitation of his followers, his love, diligence, patience, humi­lity and piety, are beautifully exemplified in their lives.

Of the doctrines of the scriptures, be most con­cerned to inform yourselves in those which lie at the foundation of the gospel, and are necessary for the faith and practice of all christians. With re­spect to these, allow me to give you one caution, and that is, never think of rejecting any of them, because you cannot entirely comprehend it, or solve all the difficulties that may seem to arise from it. Those very things which the pride and perverseness of our reason have laid hold of, as objections against the whole of the revelation, are the highest and most infallible proofs of its authenticity. It is uni­versally one character of the works of God that they cannot be fully comprehended by the human under­standing. If every thing were perfectly intelligi­ble in the scripture, it would seem to want one essential mark of its divine original. You will find every thing necessary for you to know, suffi­ciently clear and intelligible. And while you have enough both for your duty and happiness, you ought chearfully to submit your faith to the rest, [Page 75] and think it sufficiently happy for you, to have a good hope, that if it should be necessary, in some future period of your being, God will reveal to you even these things.

"All things are possible to him that believeth." With such a faith in Christ as will purify your hearts, and overcome the world, you will sur­mount all the weaknesses, errors, and corruptions, that now attend you; and by following the sacred light which he hath shed upon the world by his word and spirit, you will be daily growing wiser and better, till you shall "see him as he is, and know even as you are known."

To have such a blessedness in expectation, on the true grounds of the gospel, is an "hope that ma­keth not ashamed." The world will ever disappoint and shame you—Riches and power will disappoint you, honors and pleasures will disappoint you; wherever you look, you will see nothing but disap­pointment and sorrow, "vanity and vexation of spirit." But, with the oracles of eternal wisdom in your hands, and the divine spirit in your hearts; with your desires and hopes fixed on Heaven, and your labors and cares ultimately directed thither, you will find every thing turn to your good; and you will be fixed on a rock that will stand unmoved, when "the fashion of the world shall have alto­gether passed away, and all these things shall have been dissolved." I have now finished my design, and for the present, take my leave of you; not without a hope, that I shall share with some of you, in that blessedness, to the possession of which it was the view of this address to lead you.

AMEN.