well; or that if it could be removed, our progress even in
worldly knowledge would henceforth be unimpeded. There are many other
causes no doubt which oppose our growth in worldly wisdom; and still
more which oppose our growth in the wisdom of God.

One of these causes meets us at the very beginning; it exists at this
very moment; it makes it difficult even to gain your attention for what
is to be said. This cause is to be found in the want of sympathy between
persons of very different ages, between what must be, therefore, in the
common course of nature, different degrees of thoughtfulness. It is the
want of sympathy, properly speaking, which creates in these matters a
difficulty of understanding; for the attention and memory are alike apt
to be careless where the mind is not interested; and how can we
understand that to which we scarcely listened, and which we imperfectly
remember? Nature herself seems to lead the old and the young two
different ways: and when the old call upon the young to be thoughtful,
it seems as if they were but calling them to a state contrary to their
nature; and the call is not regarded.

Is it then that we have here an invincible obstacle, which renders all
attempts to inspire thoughtfulness utterly vain? and if it be so, what
use can there be in dwelling upon it? None, certainly, if it were
actually and in all cases invincible; but if it be every thing short of
invincible, there is much good in noticing it. There is much good surely
in trying to impress the great truth, that nature must be overcome by a
mightier power, or we perish. There is much good in meeting and allowing
to its full extent what we are so apt in our folly to regard as an
excuse, and which really is the earnest of our condemnation. It is very
true, and to be allowed to the fullest extent, that it is against the
nature of youth in all ordinary cases to be thoughtful; that it is very
difficult for you even to give your attention to serious things when
spoken of, more difficult still to remember them afterwards and always.
It is for the very reason because it is so difficult, because it is a
work so against nature, to raise the young and careless mind to the
thought of God; because it is so certain that, in the common course of
things, you will not think of Him, but will follow the bent of your own
several fancies or desires, that therefore He, who wills in his love to
bring us to himself, knowing that without the knowledge