3. The sovereign grace of God must also be acknowledged in the difference which we often observe among the members of the same family.

The dependence of mankind in their fallen state, on the influence of the divine Spirit, must be acknowledged by all who believe revelation. God affords this kindly influence to all under the gospel, especially in the early period of life. There is a day, when the Spirit of grace strives with them, and the things of their peace may be known. Happy are they, who early attend to these things, and who obey the heavenly voice while it is called to day. As. this grace is undeserved, so it may be afforded to different persons in various degrees, and for a different length of time. No man can demand it as his native right, and therefore none can complain, though it is afforded to others in a greater measure than to himself. Besides, Where is the youth who can say, He has never grieved the spirit of grace-never resisted its holy motions-never received its influence in vain. If among those, who have alike forfeited the grace of God, it is withdrawn from some, and renewed to others, Where is the injustice? Shail the eye of man be evil, because God is good? May not God have mercy on whom he will have mercy, when he owes his mercy to none?

Farther-Though men may be born and educat-. ed under the same external advantages, yet doubtless some do more than others to oppose the grace, and quench the spirit of God. And perhaps many, who appear to us to possess the happiest natural temper, and to conduct among mankind with the most agreeable manners, may have indulged those impious thoughts and passions toward God, which others never dared to retain; and, by their secret wickedness, have done more to provoke God, and grieve his holy spirit, than some who appear far more griminal in the undiscerning eye of man. Though

the grace of God is sovereign, it is not arbitrary. It makes a difference among men in the bestowment of outward advantages and inward assistances; but divine wisdom always sees a reason for this difference, though human ignorance discerns none. This subject will afford several useful reflections.

1. We see the particular care, which was taken in the apostolick times, that publick teachers should be men of distinguished learning and ability, as well as exemplary virtue and piety.

Most of Christ's first disciples were, indeed, men who had received, in their youth, but a common education. But before they were sent forth to preach, they were taken under the immediate discipline and instruction of Jesus himself; and were, for several years, trained up for the ministry under his care. Paul enjoyed not this privilege; but he had other literary advantages; he was a man of the first education in his day, being brought up at the feet of Gamaliel.

When the disciples, after their master's ascen sion, sent forth teachers into the churches which they had planted, they ever gave a preference to men of learning. Manaen was one who had been favoured with a princely education. Timothy from a child had known the holy scriptures. Apollos was a man mighty in the scriptures. Luke, Stephen, and others, appear to have been men of superiour literary accomplishments. And, as the apostles always considered learning to be a desirable qualification in those whom they recommended to the ministry, so they also cautioned the ministers whom they ordained, not to lay hands suddenly on any man, and particularly on novices, who had not had time to furnish their minds with competent knowledge to become teachers of others.

2. We see that parents ought to pay a particular attention to the different tempers and dispositions of their children, and diversify their government accordingly.

As there is a variety in the natural and constitutional bias of the human mind, so the same manner of government, which would be proper for one, might be very unsuitable for another. Some must be ruled with greater rigor, others with more lenitySome kept under a severer curb, others treated with more tenderness and indulgence. The parent ought to watch the early inclinations of his children, that he may correct their evil propensities, before they are grown into incurable habits; and may encourage and confirm every hopeful disposition, lest it be overborne by the power of temptation. Family government is a work which requires much care and prudence, that it may be adapted to the tempers and circumstances, infirmities and dangers of those who are the subjects of it; and diversified according to their respective cases.

3. The young may here see, that no worldly connexions, no outward temptations, no inticements or examples, will excuse them in the neglect of religion.

Herod the tetrarch was a man of a vicious and abandoned character. Though he did some commendable actions, he is not applauded for any ha bitual virtue; nor was there scarcely a vice of which he was not capable. Manaen, conversant in a roy al court, and connected with so vile a companion, received an education, which, however favourable to learning, was exceedingly dangerous to his virtue. And yet we find him so distinguished for his piety, that he is early numbered, among the prophets and teachers of the church.

There is such a thing as a youth's maintaining his virtue, amidst the most powerful temptations.

There is such a thing, as being blameless and harmless, and without rebuke, in the midst of the vicious and profane. There is such a thing, as discharging the duties of relation and friendship to bad men, without an imitation of their wicked manners. You are not to seek connexions with the ungodly; you are not to choose them for your stated companions. There is always danger in associating with the vicious: And you are not unnecessarily to throw yourselves into the jaws of danger. It was David's wisdom, that, when he resolved to keep God's commandments, he said to evildoers, Depart from me. But if providence so orders. your situation in life, that you are unavoidably conversant with the wicked, you must guard against the infection of their corrupt advice and example. If you must have fellowship with them in your civil concerns, yet have no fellowship with their unfruitful works, but rather reprove them. The man who voluntarily runs into the company of the profane, will easily be seduced by them; for he goes with a heart disposed to conform to their manners; and, by inviting temptations, he forfeits the divine protection. But if providence calls you into the place of temptation, and you take heed to your ways, while the wicked are before you, the grace of God will be ready to your assistance.

Let this resolution be fixed in your minds, that you will walk in the path of virtue; and when you ineet with temptations to depart from it, listen not to them; repel them in their first approach; renew your good resolution; think of the danger of violating it; and apply to God for his preserving grace. Thus you may keep yourselves unspotted from the world, and the wicked one will not touch you.

4. The young are here cautioned, that they as buse not the grace of God.

You see, that persons in the same family, and under the same advantages, pursue different courses, and come to different ends. If external means alone were sufficient to religion, why was Herod so different from Manaen? The grace of God was undoubtedly to be acknowledged in the preservation of the latter from the guilty course of the former. But what if Manaen had continually opposed every serious sentiment, conviction and resolution' excited in his mind? What if he had studied to extinguish a sense of virtue, by encouraging the principles of infidelity? What if he had constantly sought to banish all rational thoughts and religious purposes, by dissipation and sensuality? Is it prob able that we should have found him among the professors and the teachers of religion? Some, indeed, are recovered, late in life, from gross wickedness. But more usually, they who give themselves up impiety and irreligion in youth, become so hardened in their sins, and so dead to a sense of their danger, that nothing awakens them to repentance.

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If you depend on the grace of God, it is of importance that you early attend to its kind motions on your hearts; that you encourage the convictions which it awakens on your consciences; and that you pursue the virtuous resolutions which it excites. Never dare to act contrary to the real sense and feeling of your minds-never dare to entertain any corrupt and licentious principles-never dare to make light of things serious, and to treat with contempt the sacred institutions of religion. Carefully avoid whatever tends to stupify the conscience, and to deaden the sensibility of the heart. For if you thus oppose and abuse that grace of God, on which you depend, you have reason to fear, that you will soon be hardened through the deceitfulness of sin, and will finally perish in your guilt and impenitence.