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with those of benevolence. The latter derive all their value and stability from the former, and give them in return an ornament of grace-a crown of glory." It is no doubt possible, to conceive of integrity as existing alone, divested of all its amiable associations. But this is theory, not fact: it was never exhibited in real life. The appearance of integrity may exist in the absence of real benevolence, in the same manner as the aspect of benevolence may be assumed to the total exclusion of "righteousness and faith." There are many fictitious, artificial virtues-counterfeit coin-wearing the stamp and semblance of the genuine, and put into extensive circulation by those who are interested in their support; but they are "reprobate silver-the LORD hath rejected them." HE, "by whom actions are weighed," beholds no uprightness and fidelity, when there is no charity and peace; HE regards not that pretended benevolence which violates the claims of justice, or displays itself in contradiction to those claims. The "fruits of the Spirit" grow and

flourish together.

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CHARITY, OF LOVE, is of essential importance to Christian character. It is often referred to as a decisive test of real religion.* "By this shall men know that ye are my disciples, if ye have love one to another." It is well described by the apostle Paul as the "bond of perfectness." It unites and combines all the other graces, 'fitly framing them together," giving them beauty, proportion, and effect. The apostle Paul has presented a full-length portraiture of Charity. It is not almsgiving; for he supposes a man to give "all his goods to feed the poor," and yet to be without it. It is not the ostentation of zeal; for a man may be a martyr, and be destitute of it. It is not the possession of splendid gifts; for "though he understand all mysteries and all knowledge-and have not charity, he is nothing." It is-long-suffering, kindness, forbearance, candour-and is opposed to envy, haughtiness, pride, and selfishIt rejoiceth not in iniquity, but rejoiceth in the truth. It is not the fellowship of darkness; it does not confound the immutable distinctions of right and wrong, truth and error; it springs from the purest motives, and is directed by holy laws. It will teach us to "do good unto all, as we have opportunity;" but it will be especially manifested in our intercourse with "the brethren." For the "truth's sake which dwelleth in them," we shall "love them with pure hearts fervently;" and wherever we trace the operation of Christian principles, however modified and diversified, we shall ↑ John xiii. 35.

ness.

1 John iii. 14.

say "Grace be with all them that love our Lord Jesus Christ in sincerity!"

Are you surprised, that PEACE should spring from that charity which "endureth all things?" This is its rational, and invariable result. The peace which flows from believing, and which consists in reconciliation with God through Jesus Christ, will be connected with a pacific temper and disposition. In the present state of imperfection, there will often be causes or occasions of difference; but the follower of peace will remember that it is one of the great designs of the religion of Jesus, to counteract their pernicious influence, and promote, by its healing tendency, unanimity and love. Every true disciple of Christ will most assiduously "seek peace and pursue it;" his habitual conduct and disposition will prove him to be a subject of the "Prince of Peace," the "meek and lowly" Saviour.

These, my friends, are the objects of pursuit exhibited to your attention, in the exhortation of the text. You are commanded to FOLLOW them, wherever they may lead you; to aim at attaining them, whatever they may cost you; and with unremitting diligence to persevere in the path which they have prescribed. With peculiar propriety has the apostle connected this wise direction with the preceding caution. Every disposition marked out as the object of pursuit, immediately tends to the subversion of those unhallowed desires which you are warned to avoid. You cannot indulge in one "youthful lust," but you violate the claims of "righteousness, faith, charity, and peace." Let these holy principles exist, and you will be effectually armed against the enemies of your souls. In whatever form they present themselves, however they may vary and adapt their temptations to your peculiar habits and circumstances, you will feel their utter repugnance to every spiritual principle. "Beloved, follow not that which is evil, but that which is good."

But I hasten to the last inquiry. WITH WHOM SHOULD YOU ASSOCIATE?" With them that call on the Lord with a pure heart." Religion does not extirpate the social affections of our nature; but it directs their exercise, and consecrates them supremely to the glory of God. The fellowship of a Christian church is designed to bring them under the guidance of those laws which Christ has revealed in his word, and to regulate all our voluntary associations. We are not called upon to retire from the world, and have nothing to do with those of opposite characters; "for then we must needs go out of the world." There is no religion in monastic seclusion. But let us still remember, that in the choice of our associates, of those

with whom we are confidentially intimate, and whose influence upon our principles and conduct will be most powerfully felt, we are to be guided by the sacred laws of Jesus Christ. "Have no fellowship with the unfruitful works of darkness." "Be not unequally yoked*— for what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"-Your intimate associates, my brethren, will be those that call on the Lord out of a pure heart; persons of purity and of prayer-who are not ashamed in this sinful generation to avow their attachment to the cause of Christ; who revere his authority, believe his word, invoke his aid, and obey his will. You will be companions of them that fear the Lord.

The influence of pernicious example is peculiarly felt in the circle of intimate friendship. There your opinions and practices receive their strongest confirmation; and your character and habits, if at first opposed to the prevailing complexion of those with whom you associate, will be almost imperceptibly changed. Some degree of similarity must necessarily exist, or there could be no intercourse at all. It must be evident that you have imbibed a portion of their spirit, or you would soon dislike their company, and leave it. They have perceived in you the disposition to approach them-or perhaps have employed various artifices to ensnare you; and have exulted in their successful stratagems. Did you before connect yourselves with those that "call on the Lord out of a pure heart"-they are still more gladdened by the conquest. It is an achievement in which they boast. Your inconsistency and hypocrisy only serve to inflame their raging, and impious opposition to the ways of godliness." Aha, Aha, so would they have it." They will laugh you out of the little appearance of religion that is left-and-" make you twofold more the children of hell than themselves!" Oh, my young friends, be on your guard most vigilantly against the tremendous dangers of evil companionship. Remember the inevitable influence of all your chosen associations over your sentiments, your habits, your character, and

2 Cor. vi. 14-16. This passage has been conceived to refer exclusively to marriage. No doubt can be entertained of its just application to this subject—and in connexion with many other statements in the sacred volume, it suggests an important and explicit rule of conduct. Most devoutly would I urge my young friends, in the formation of that connexion on which so much of character, usefulness, and happiness depends, to remember the apostolic rule to marry "only in the Lord;" and to proceed in this momentous business of life, with caution, deliberation, and prayer. But the text in question has a more extensive reference than this. It is a maxim of universal application to all the voluntary connexions of life, and should especially regulate the Christian parent in providing for the temporal interests of his children. Oh, how many are there who sacrifice their own eternal welfare and that of their children, at the shrine of the "god of this world!"

your destiny! No man perishes alone in his iniquity. He takes others with him to the regions of darkness and despair; and the fellowship of sin must lead to the fellowship of perdition. For the very reason that your example and influence will necessarily affect those with whom you are voluntarily connected, will your own minds and your own characters be influenced by those whom you choose as your associates. Consider the infinite importance of being now numbered with the saints"-" on the Lord's side,"-that you may not be "gathered with sinners" at the day of final separation and unalterable decision!

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But I must conclude by addressing three distinct classes of young persons.

It is probable that some who are now hearing me, instead of fleeing youthful lusts are indulging them with greediness; instead of following righteousness, faith, charity, and peace, are hating and opposing them. Perhaps some of you had pious parents, who felt for you all the anxious solicitude of that near and important relation. They watched over you in the feebleness of infancy-they rejoiced in the progress of your years and attainments—and perhaps beheld in your early youth, the dawn of future brightness. They often prayed for you, and wept for you, when you were incapable of estimating the value of those prayers and tears. They brought you to the house of God; and if any impression appeared to be made on your minds, they felt the inexpressible pleasure which only Christian parents could feel, in the anticipation of your early devotedness to God. Some of you, perhaps, enjoyed not these invaluable advantages. Your parents thought nothing about your souls; your eternal interests were forgotten. Ostrich-like, they abandoned you to the winds of temptation, and the delusions of folly, and suffered you to go on unchecked by one salutary restraint. But, alas! whether this were the case or not, they may, since that period, have wished you had never been born! The contagion of the wicked has infected you; and your own depraved hearts have willingly fallen in with the snares of temptation. One step of iniquity has led to another, till you can take the cup of intoxication, and snatch the guilty pleasures of wantonness and lust. The BIBLE is now the object of your contemptuous scorn! You have enlisted yourselves under the banner of infidelity; you have attained to the conclusion, that religion is the craft of priests, and the dream of fools-and miracles, prophecies, and all the mighty mass of evidence on which the divine authority of the gospel is founded NOTHING! The wisest and best of men have thought and reasoned in vain, and you have found out that martyrs and confessors have sacrificed their

dearest interests, and even life itself, to support the monstrous delusion. Noble discovery indeed! no doubt "you are the men, and wisdom shall die with you." Why does the religion of Christ offend you? I will tell you. It is a HOLY religion, and you are polluted and impure. It requires truth in the inward parts, and you, not satisfied with being yourselves iniquitous, are so many centres of infection to all around you; your company is contagious, your touch is polluting, and the circle of your influence is poisoned by your presence. Your pride, your sensuality, your intemperance, impel you to hate and detest the religion which CONDEMNS you.

Yet, after all, I would remind you, that it is possible the Bible may be true. Its evidence may be sufficient, were you honest enough to admit it, to demand your highest regard. If the gospel be a delusion, it is the pleasantest, safest delusion, that ever deceived the world. It makes men happier and better in this life; it is an effectual support amidst innumerable evils, and promotes in every way the present interests of men. The fictions of religion are better than the realities of infidelity.

But if they should not

be fictions-if, after all, the Bible should be the "word of God,"

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WHAT SHALL THE END BE OF THEM THAT OBEY NOT THE GOSPEL

OF GOD!"

I am no doubt addressing a second class of young persons, who may not have reached the heights of scepticism; who may entertain some regard to the authority of revelation, and respect the virtues which spring from the influence of religion; and yet are not avoiding youthful lusts may be often ensnared by them, though, in the very moment of indulgence, they feel the stinging accusations of conscience. Perhaps the discourse of this evening may have awakened some emotions of anxiety and discontent. You are "almost persuaded" to renounce them for ever. But the next hour banishes the impression; you mingle again in the pleasures and business of life; and the first temptation destroys all your resolutions. O, my young friends, listen to the warning voice of remonstrance and expostulation! Remember that you are accountable creatures; that soon the momentary joys of sin will be over; that every action of your youth contributes to form your future character and to settle your final destiny. Remember that a life spent in sin will shortly end, and fix those barbed arrows of remorse in your conscience, which eternity will never draw out. Remember that GOD beholds you, and with all the light of his holy omniscience follows you to the scenes of unhallowed indulgence. The voice of conscience, if stifled now, will ere long resume its power,

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