aggravate it. If you cannot be willing to fuffer with the wicked in hell, if you wish to be happy with the fearers of God in heaven, then choose these, not those, for your acquaintance on earth.

What has been obferved, it is hoped, may incite our young people to form an early acquaintance with those who appear to have the fear of God before their eyes. Connections with fuch, in business, in friendship, and in the neareft earthly alliance, are recommended to them. The nearer and more important the partnerfhip in either of thefe, the greater attention should be given to the temper and character of the parties. Genius, rank, wealth, without virtuous qualities, can never enfure the ends propofed; but may interfere with and defeat every valuable purpose of the connection. There must be fome foundation for a folid affection, esteem and confidence. But what foundation for either among those who have no commanding sense of moral obligation, no fear of God? Perfons of contrary difpofitions and purfuits, cannot truft or enjoy each other: Their fociety must be disagreeable. The vicious form connections with the virtuous, to make advantage of them, to pervert them, to rob them of their worldly goods or of their religion, or with some other unworthy view. Men naturally feparate, as far as they can, from the company of those, whofe confirmed tafte, inclination and pursuits are diffimilar to their own-for whose character they have no esteem. A virtuous friend, a virtuous partnership in business, and especially a virtuous partner in the conjugal relation, is to be much valued. Their cares, interefts, enjoyments, burdens and hearts are one.

Connections in business, in friendship, in the nearest ties of life, should then be formed with much deliberation and circumfpection. The comfort, usefulness, improvement and advantages of life are very intimately concerned herein. It is defirable to be connected with those whom you can truft-with whom you can

have an unreserved intercourse, a cordial and warm friendship who can and will faithfully advise and aid you in the things of life and godliness-who in all the viciffitudes of the world, will be your comforters. A friend, to whom you may fafely and profitably open your heart, must be of great worth. Take care then to choose one who will not knowingly deceive you-to whom you can communicate all your state. Can this be any other than a fearer of God?

We plainly infer, from the foregoing discourse, that those who are inattentive or indifferent to their company, do not fear God. The personal virtue, of the young especially, depends fo much on the company they keep, that scarce any thing more demands their own attention, and the attention of their parents and teachers. The truth and importance of this thing, are fo very manifeft, that many parents, who have no fear of God themselves, would prefer virtuous affociates for their children, and take pains to give them a virtuous education. If parents who are evil may give fuch good things to their children, much more will pious parents attend to this fubject. Let the young, therefore, as they would be numbered among the fearers of God, honour all of this character, and ever choose them for your intimate acquaintance. The honour of God, your own reputation, peace and fecurity require this. Set before you the best patterns. Imitate the example in the words before us. Refolve, in the morn→ ing of life, to be companions of them who fear God, and whose ways are directed to keep his precepts. With youths of this character for your companions, "you will be in the fear of the Lord all the day; yea all your life long. You will be preferved from the awful condition of fuch as learn to fin without fear or fhame. The fear of the Lord is a fountain of life, to depart from the fnares of death. Stand in awe, and fin not. Be the friends of Christ, and of his friends. Have no intimacy with his foes, that they may be afhamed. If

you allow yourselves to frequent their company, you will be in imminent danger of proceeding to all their exceffes. In your greatest extremity, they will have no pity on you; but defert you, as you have deferted the ways of virtue. "The opportunities for fin," which an intimacy with them affords, "are great "temptations. They will furnish you with the skill "and knowledge of finning. They will always be "ready to fecond your temptations. They will "watch your weakest hours, that they may triumph " in your fall, and have the malicious pleasure of seeing you like one of them. Men are not always alike upon their guard: Their virtue is not at all times equally ftrong-you have inclinations to evil, which you are not always fure of controlling: Whenever "they attack you, reason, thought and prayer are your best refuge. Why then will you enter the fo"cieties of wicked men? You know that they will "never fuffer you to enjoy the advantages" of reflection and devotion. "They will leave you no time to "think, but will drive you on" to deftruction.

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"There are many difficulties in the practice of reli"gion, even when we call in all the affiftances, and "take all the advantages that may be had-Whoever "confiders this, must needs think it extreme folly in "any one, who fhall refuse the helps he may have to "make the work eafy; or expofe himself to greater "difficulties in it. This every perfon does, who lays " himself open to the deadly infinuations of evil men, "who are induftrious in the bad cause they serve." Therefore my young hearers, have no fellowship, lot or portion with them. Contract friendship with the fearers of God. The ungodly are as the chaff which the wind driveth away. They fhall not stand in the congregation of the righteous. For the Lord knoweth the way of the righteous; but the way of the ungodly fhall perish."

2

SERMON XV.

CAUTION AGAINST BAD COMPANY.

PSALM, i. 1.

BLESSED IS THE MAN THAT WALKETH NOT IN THE COUNSEL OF THE UNGODLY, NOR STANDETH IN THE WAY OF SINNERS, NOR SITTETH IN THE SEAT OF THE SCORNFUL.

THE

HE defign of this difcourfe is to offer a feafonable caution againft profane and immoral company. Our young people, who are most exposed to have their principles and morals corrupted, are defired to confider themselves as peculiarly interested in what may be

offered

The feveral appellations, ungodly, finners, fcornful, may be used to exprefs the general character of the foes of piety-the oppofite to that of the godly, who, as it follows in the next verfe, delight in the law of the Lord, and meditate in it day and night. Or if thefe terms were meant to describe different forts of irreligious men, we may understand by the firft, those of a fpeculative caft-by the second, the openly immoraland by the laft, fcoffers. The firft may be men of visible morality, though their talents are employed to fubvert the foundation of piety. The fecond, if not fpeculative, are practical unbelievers. In this number are the intemperate, the lewd, fuch as live by extortion, and the lovers of pleasure. The laft, without fear or fhame, give the reins to their lufts, and openly revile the most folemn truths of religion. They alike blafpheme God, and violate decorum and good man

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