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 are more suitable to their state 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 wellfounded, 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.

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 will and to do of his own good pleasure," can as easily affect and change, the heart at any 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 adapted to retain them.

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 explained. So great is its power over us, that where its effects are most obvious and prejudicial to our happiness, we often conti. nue 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

* See the eighth of his ten Sermons on Regeneration.

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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 fall 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 trustest, they wearied thee; what wilt thou do in the swellings of Jordan?"

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 con

science.

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 reflection, when conscience interrupts their repose, and fills them with inexpressi ble 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.