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the same mean, sensual, beastly, or dishonest pursuits. So through all descriptions and classes of mankind. It is not strange, that those, who are engaged in the same pursuits, should all, spontaneously, resort "to their own company." The conclusion and course are perfectly natural.

3. Persons of the same charac ter serve to strengthen each other in their designs and pursuits. No one wishes to engage, in any enterprise or important pursuit, entirely alone. Every person desires some strength, support or encour agement, from others. The righteous are greatly supported and strengthened, in their grand and glorious object of pursuit, by the mutual assistance and endearing company of their brethren. They can run the Christian race with greater alacrity, engage in the Christian warfare with greater succes, and make more rapid advances in holiness and happiness, by the timely aid and heavenly converse of their companions in holiness. So it is on the other hand. No sin ner wishes, or is able to stand alone. Every transgressor must inevitably sink in despair, and hide his head from community, were it not for his wicked associates. Place an individual profane swearer, sabbath-breaker, drunkard, or gambler, in society, where he could have none of his own character with whom to associate; and what would he do? He would, doubtless, hide his head, with shame and confusion. He would either reform or seek a retreat from the presence of community. This has frequently been demonstrated, by the conduct of those, who shun, or hide from the presence of the sober, virtuous and godly, feeling condemned for their own sinful characters, and fearing a just re

proof, for their wicked conduct.But, when sinners find a multitude to do evil, they always feel greatly strengthened and encouraged in their vile pursuits. This will account for their wishing to associate with those of their own character, and for their unwearied exertions to draw others into the snares of sin and wretchedness. I add,

4. That persons of the same character serve to confirm cach other's hopes. This is a legitimate inference from what has been said. For, since persons of the same character, all possess the same views and feelings; since they all pursue the same objects; and since they all serve to strengthen each other, in their designs and pursuits; it cannot be otherwise, than that they should tend to confirm each other's hopes. Those, who go with a multitude to do evil, are uniformly flattered in their hopes of happiness; or, at least, of obtaining the immediate objects of their desire. Infidels have always been greatly encouraged in their hopes, by their infidel companions. The instances have been numerous, where wicked men, in company with their associates, could boldly turn the Bible into ridicule, and blaspheme the sacred name of Jehovah'; but, when alone, would fall a prey to the horrours of a guilty conscience, and find no relief, till they again resorted to their infidel companions. This will account for the unwearied exertions of infidels, at the present day, to draw multitudes into their heretical creed and licentious practices.— They pretend firmly to believe, that all mankind will finally be safe and happy. But, if they are sure of this, why do they use such exertions, to turn the scriptures into contempt and ridicule, and to draw others into their belief and

practice? If their system be true, man's moral character, as it is to it will "not make one hair white judge of the moral character of soor black," whether any embrace ciety. "Actions speak louder than it or not. Those, who believe words;" and a man may always be not, will finally be as safe and hap- known by the company he keeps. py as themselves. Why, then, let If any person is accustomed to asme ask, should they spend their sociate with the irreligious and breath, and time, and talents, in profane, we need no other evidence compassing sea and land, that they to determine, that he is irreligious may "make one proselyte?" It is, and profane himself. If a man doubtless, because their hopes are chooses to associate with drunkfeeble, and they wish them strength- ards; we may have the assurance, ened by a multitude, who do evil. that he is himself inclined to inThe greater number they can find, temperance. So, if a man forsakes to embrace their licentious doc- the society of the pious and godly, trines, the stronger they feel, and and associates with the children of the more confirmed are their hopes. this world, we are obliged to set It is not because they feel sure, but him down, as destitute of the rebecause they feel so unsafe, that ligion of Christ. If a person is they are at such unwearied pains to ridicule the scriptures, and to seduce the vain and giddy multitude. They wish to strengthen their hopes and confirm their own prospects of future happiness, by their continual laughter at serious things, and the constant repetition of that ancient proclamation, " Ye shall not surely die."

Sufficient reasons, then, can be given, why mankind universally choose to associate with those of their own character. Persons, of the same character, have similar views and feelings; they pursue the same objects; they strengthen each other, in their designs and pursuits; and they confirm each other's hopes. This will always account for every one's resorting "to his own company," whenever time and opportunity will admit.

IMPROVEMENT.

1. If mankind choose to associate with those of their own character; then it is more easy to judge of the moral character of individuals, than is generally admitted. Every person, being let go, will resort to his own company.'Hence, it is as casy to judge of a

disposed to follow false teachers, and to associate with those, who ridicule the scriptures, and have imbibed infidel sentiments; we may rest assured, that such a person is, at heart, an infidel. It is true, however, that those, who have no true religion, may, for a time, keep company with the pious and godly, make a publick profession of religion, and, even, enter upon the work of the gospel ministry; but they will always show, either by their words or actions, that they

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are out of their own element," and would much rather resort to their own company. Accordingly, our Saviour says, "By their fruits ye shall know them. Do men gather grapes of thorns? or figs of thistles?" Such persons, in the parable of the sower, are represented as flourishing for a time; but by and by they are offended, and fall away.-"Being let go, they depart to their own company." We frequently see this take place at the present day. Persons, who have made the highest pretensions to sanctity, and love to the truth; have sustained important offices in the church; and have professed to

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toil, and weep, and pray, for the welfare of Christ's spiritual kingdom; as soon as a favourable opportunity presents, may associate with those, whom they would not have designed to set with the dogs of their flock;" espouse the cause of liars, drunkards, extortioners, revilers, and "covenantbreakers ;" and maintain their cause, by the foulest scandal, and the vilest abuse. May not such persons be known, by their resorting "to their own company?”— "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.' It is comparatively easy, then, to judge of the moral character of mankind; for, "being let go," each will resort immediately "to his own company."

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2. Since mankind choose to associate with those of their own character, we may learn why "love to the brethren" should be made a criterion of the Christian character. Our Saviour says, "By this shall men know that ye are my disciples, if ye have love one to another." The apostle John, also, declares, "By this we know that we have passed from death unto life, because we love the brethren. If any man say, I love God, and hateth his brother, he is a liar. For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? And this commandment have we from him, That he who loveth God, loveth his brother also." This is a proper and just criterion; for, our subject teaches us, that mankind love, and choose to associate with those of their own character. Hence, those, who love Christians sincerely, because they bear the

image of Christ, will choose to belong to their society; and, consequently, they will afford conclusive evidence, that they are themselves the children of God. This is one of the obvious and conclusive standards, by which the Christian character can be tried, in view of the world. It is also, a standard, which our Lord has been pleased to give us, for the trial of ourselves and the character of others. Only let a person give decisive evidence, that he loves Christians, because they belong to Christ, and that he loves to make them his most intimate companions; and he affords as decisive evidence, that he is the friend of God, and the disciple of the divine Redeemer.

3. Since mankind choose to associate with those of their own character; we have no reason to believe, that impenitent sinners would be happy in heaven, could they be admitted into those bright and glorious mansions. They cannot bear the society of saints, here on earth; even where there is so much imperfection. They choose rather to associate with persons of their own character. How, then, could they endure the pure and holy society of heaven? Take, for example, the profane swearer, the liar, the thief, the extortioner, the drunkard, or any one of mankind, without a change of character, and, an entire renovation of heart and life, and place him in the midst of the paradise of God, surrounded by holy beings, and no one like himself, with whom he could associate, or have the least degree of intercourse; and would he be happy there?-He would shrink from the presence of God. He would shrink from the presence of all holy beings. He would infinitely rather "go to his own place ;""to his own company;"with his

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own associates-with the sons of sociate with those of their own perdition. He would infinitely character; it also appears perfectrather sink down in hell, than ly proper and just, that God serve in heaven, or be confined to should turn the wicked into hell, the holy society of that happy or send them to their own place. place! But, yet these persons are When the wicked are sent to perall expecting to go to heaven. dition, they are only sent" to their They flatter themselves, that they own company;" to their associates, may continue in sin, and yet be with whom they love to dwell.finally received to the favour of They can surely have no reason God, and the friendship of the to complain, then, when God sends, heavenly world! There are multi- them to hell. They have sufficient tudes, who cry "Peace, peace, opportunity, while in a state of when there is no peace,' and probation, to choose what compaflatter themselves and others, with ny they please. But they refuse. the hope of safety; while they are to go with the people of God, and still enemies to God and all right- choose rather to associate with. eousness; and who would not en- persons of their own character. It dure the society of holy beings for is entirely just and proper, then, the price of their souls! They cry, for God to send them to their own "YE SHALL NOT SURELY DIE,' society, in hell. There is the though GOD has sworn by his ho- place of their associates. There liness, that the incorrigible SHALL is the place of those, with whom LIE DOWN IN EVERLASTING SOR- they have always loved to dwell.Accordingly, it is said of Judas, that he fell by transgression, he might go to his own place." He was called "the son of perdition.” Those, who go in the company of Judas, must expect to abide with him forever. Let no one pretend to call in question the justice of God, or the rectitude of his conduct, when he sends sinners to the place. of their own choice, and to the "company," which they greatly desire.

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4. Since mankind choose to associate with those of their own character, it appears highly proper and consistent for God to receive the righteous into heaven. The society of holy beings is that which they love, and greatly desire. They esteem the children of God, as the excellent of creation, in whom is all their delight. These are their brethren and companions, with whom they wish always to dwell. It appears perfectly fit and proper, then, for God to receive them to the blessed enjoyments, the holy society, and the exalted employments of his heavenly kingdom. This, Abraham said and felt, when he interceded for Sod"Wilt thou destroy the righteous with the wicked? or shall the righteous be as the wicked? that be far from thee, Lord. Shall not the Judge of all the earth do right?"

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Finally, this subject presents an important lesson to both saints and sinners. Saints are manifesting the peculiar traits of their character, every day of their lives; and sinners are doing the same. Every person is forming a character, which must soon be exhibited to the view of the whole universe. As mankind choose to associate with those of their own character; let saints never dishonour their profession, nor the holy companions, whom they have chosen, and

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with whom they may abide for ever in the heavenly world.-But let sinners, and especially false professors, seriously consider, that they are rapidly preparing themselves for the company of Pharaoh, and Ahab, and Judas, and even him, who " was a liar from the beginning.”—There are those, who openly take a stand against the truth, and vindicate the character and conduct of "liars," and "drunkards," and "revilers," and "extortioners,” and “false accusers," and "COVENANT BREAKERS," and "false swearers," and "slanderers ;" none of whom can inherit the kingdom of God. Are those, who vindicate the character and conduct of such persons, willing to be associated with them for ever? Are they willing to lie down with them in everlasting sorrow? Let them be assured, that with out repentance, and a change of "their company," in this life, they can never enter into the heavenly Jerusalem; but must be forever cast out, in company with "dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and and whosoever loveth and maketh a lie."AMEN. SILVANUS.

For the Hopkinsian Magazine. AN ILLUSTRATION OF ROMANS, XI. 36. Of him, and through him, and to him, are all things.

The truth of this declaration, rests on the inspiration and veracity of the apostle. But, while, with the simplicity of faith, we admit its truth, we may, with propriety and profit, enquire into the meaning of it, and endeavour to show its consistency, both with the dictates of sound reason, and with other passages of sacred scripture. This will now be attempted, in answer to the following questions:

1. What is here to be understood by all things?

2. How are all things of God? 3. How are all things through God? And,

4. How are all things to God? 1. What is here to be understood by all things?

For aught appears to the contrary, the terms, all things, are to be understood, in this passage, in the most universal sense. There is nothing in the passage itself, or in its connexion, to limit the signification of these terms to any particular number or class of created objects. Though the word things, in a strict sense, is applicable to material substances only; yet, in a more full and enlarged sense, it is often applied to whatever exists or takes place, in the created universe.

All creatures, whether rational or irrational, all substances, whether material or immaterial, and all events, whether great or small, good or evil, may be comprehended in the meaning of the terms, all things. This, indeed, is the common and obvious meaning of these comprehensive terms; when used, as in the place before us, without any qualification or limitation. That there is no need of understanding these terms in an unusual and re

stricted sense, in this passage, will more fully appear, in what may be offered in answer to the other questions proposed.

2. How are all things of God?

There are but two senses, in which we can conceive, that all things should be of God: all things must be of God, as being either from his substance, or from his will. The first is a Pagan notion: the second is a rational and scriptural truth.

Some of the ancient heathen philosophers, in the darkness of their minds, imagined, that all things are of the substance of God. But this

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