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No one will question the influence which companionship exercises upon us in the formation of character. Perhaps, there is no power so uniform and so mighty. It may be for good or for evil. Two persons cannot come frequently together and both remain just as they were before. A positive influence has been exerted. If they have not been rendered better, they have been made worse. If our company does not lead us to advance, it causes us to retrograde; if it does not elevate, it debases us. creatures of imitation. We are endowed with a principle that prompts us, almost intuitively and from our earliest infancy, to copy the expressions and manners of those with whom we are brought in contact. Like mirrors, we are constantly catching the reflections of those around us. Unconsciously we contract peculiarities of character-just "as men take diseases, one of another," says Shakspeare-which can, in most cases, be traced to the influence of some individual, into whose society we were, in early life, cast. It is an easy matter to follow the example and to adopt the sentiments, feelings, and even language of those with whom we are from day to day associated.

If the principle be correct, how important then is it, expecially when we are young, to be judicious in the selection of our companions! The corrupt and dangerous tendency of wicked associations seems so fully established, that no proof is necessary. Through this influence, thousands are annually brought to ruin.

"One sickly sheep infects the flock,
And poisons all the rest."

When thrown into immediate intercourse and unrestrained communication with the impure or the vicious, there is great danger of becoming contaminated, of being turned from the path of rectitude into profligacy, and forever lost to virtue. Every day's observation confirms the truth of the statement, whilst the inspired penman explicitly declares, that evil communications corrupt good manners, and that the companion of fools shall be destroyed.

But how is it, that communication with those who entertain false opinions, or are corrupt in their lives, tends to poison the mind and taint the heart? We answer, by making error and vice familiar to us, and thus impairing the force of our moral sensibilities. That faculty of our nature, by which we discern the difference between right and wrong, and approve the one and condemn the other, becomes blunted, and ultimately altogether destroyed. If we mingle in scenes of vice and constantly witness corrupting example, it will be exceedingly difficult to maintain that sense of the enormity of sin, which is proper and which we desire to cherish. With how much less aversion do we regard iniquity when we have become familiar with it, and with what diminished alarm do we look upon error, which we have heard oft repeated! This is a principle of universal application. Contact with physi cal suffering has a similar effect. When the student of medicine first visits the dissecting room and beholds the mangled bodies strewn all around, a most unpleasant sensation is experienced. Yet, in a short time, he becomes accustomed to such scenes and can, for hours, be thus surrounded without having any revolting feelings excited. Observe, too, the young soldier, who for the first time enlists in the army, and has never willingly inflicted pain. How he shudders, when he hears the first oath of his comrades, and how he trembles and turns pale, when the drum beats, summoning him, for the first time, to meet the foe on the field of battle! But he soon becomes hardened, and after he has been engaged for a few years in the service, he can see human blood flow, and hear the groans of the dying, unmoved. Familiarity with that which is

morally wrong operates upon us in the same way. There is a youth, who was once noble and pure, and when he first entered the ship, was shocked at the sinful profanity which fell upon his ears! But he also, by the power of example, quickly learns the vocabulary, and is as profane and blasphemous as the most abandoned of the crew. So it is with gaming and intemperance, and the whole catalogue of vices. Emotions of disgust and even horror are at first awakened, yet, by intimacy with such scenes, we are often led to commit sin, without any compunction-sins, perhaps, the very thought of which would, at one time, have caused us to tremble. The poet says:

"Vice is a monster of so frightful mein
As to be hated needs but to be seen."

But he also adds:

"Yet seen too oft-familiar with the face,

We first endure, then pity, then embrace!"

What is the reason that parents are so unwilling to have their children associated with the worthless, the evil-disposed, and the profligate? They know that one cannot handle pitch and not be defiled. That in the society of the depraved, the fatal poison is already in the hand, and unless they at once fling it away, they will, in all probability, be ruined. Thus it is that the innocent are beguiled, the young seduced from the path of virtue, and crime and infidelity diffused through the land! "Can a man take fire in his bosom and his clothes not be burned? Can one go upon hot coals

and his feet not be burned?"

Closely connected with this point is the fact, that, by avoiding the companionship of those whose influence over us is deleterious, we will be exposed to fewer temptations. We are not only to pray, lead us not into temptation, but we are to shun the occasions of temptations. It is the part of wisdom to remove ourselves as far as possible, from whatever would lead us away from duty and from God. How often has the Christian, in consequence of his associations, lost much of his spirituality, his love of prayer, fervid piety, and devotion to his Master! The sainted Baxter once said, that he had re

ceived a great blessing, in narrowly escaping a place at court, in the early part of his life. He felt that the position would have been attended with great risk to his spiritual interests. Multitudes, who have been the ornaments of their race and the benefactors of the world, owed all, under God, to their peculiar circumstances, by which they were shielded from the power of temptation. The impressions which the soul receives, and the modes of feeling which the heart adopts may not, at first, furnish any ground of alarm, but, gradually the moral habits are weakened, and the moral sensibilities deadened. Our only security is to turn away from such influences; to keep out of the danger; to refuse to listen to the voice of the charmer, and to avoid all society likely to prove an obstacle to our progress in virtue and piety. The reply to the inquiry, wherewithal shall a young man cleanse his way, is just as true now as it was when uttered three thousand years ago. The response must still be, by taking heed thereto according to thy word!

We remark again, that associating with those who are destitute of character, renders us indifferent to the good opinion of others. Although this principle of our nature, designed by Providence for wise purposes, has sometimes been abused, it is, nevertheless, a great check upon our sinful inclinations, and has been productive of the happiest results. Public sentiment should be respected, when we know that it is based upon the teachings of God's word. Whenever a youth becomes reckless of the opinions of the good and wise, you may immediately conclude, that he has already commenced a downward course, and unless his steps are speedily retraced, they must inevitably lead

to ruin.

If we associate with the wise and good, we will be strengthened in a virtuous course. The word of inspiration has said, he that walketh with wise men shall be wise. We will meet with sympathy and assistance amid the difficulties, discouragements, and vicissi tudes to which we are in this life subjected. The tongue of the righteous is a well-spring of life-a fountain always sending forth waters sweet and refreshing. Pure and holy influences we will surely experience, by com

munion with those who have received of the overflowings of Divine goodness and truth. We will catch the disposition and spirit of those with whom we are brought into frequent intercourse. Just as in the natural world the polyp receives its color from the food that nourishes it, so will we imbibe a coloring from those with whom, from time to time, we mingle. "One day," said the poet, Sadi, "I perceived a bunch of roses, surrounded by a tuft of grass. How, I cried, does a plebeian plant dare thrust itself into the company of roses ?-and I hastened to tear away the tuft, when it replied, 'Spare me; it is true I am not a rose, but you perceive from my perfume, that I have been with roses.'"

Finally, a pernicious example, even when there does not exist in the individual a de. liberate purpose of corruption, infects with contagion the whole moral atmosphere, and causes pestilence and death. What a powerful motive is here presented for a life of virtue and piety! None of us liveth to himself! We are all exerting an influence, either direct or silent. By our words and our actions we are continually making an impression upon those around us. We are not living for ourselves alone, but for the world. Is not this an argument for the most exemplary circumspection? For the want of proper care, or through some act of indiscretion, we may forever blast the gem of youthful promise, or encourage some one in his progressive career of vice. How terrible the thought, that we should, by our example, be instrumental in the destruction of an immortal soul! On the other hand, how cheering the reflection, that by the light of our influence, any one should be stimulated to an upright course, and conducted to the realms of bliss. Will it not add to the stream of joy that will thrill through our hearts, at the last day, to see one and another poor wanderer brought to the throne, and as he casts his crown at the feet of the Lamb, tell how our words and our example were to him "the savor of life unto life," and how, through this instrumentality, he was first led to consecrate himself to the Redeemer !

ADRIAN.

BY ANNIE CHAMBERS BRADFORD.

CHEERY as summer sunshine,

Pure as the white, white snow, Fair as the early morning light, Fleet as the mountain roe; Bright as the wild, red roses Along the cliff's gray side, Gay as the mountain streamlet, Was the lovely boy that died.

Summer on shining summer,

Lighting the pleasant skies, Deepened the blue, calm beauty Of his frank and earnest eyes; Spring after spring-time gathered With buds and blossoms wild, Fresh wreaths of thought and feeling For the forehead of the child.

Adrian! Just and noble

In soul as name was he; Regal in form and feature,

And brave as truth can be; Leader among his fellows

At ball, or hoop, or swing, Tenderest with the weakest,

And generous as a king.

Mother, who sittest lonely

Beside the vacant door, Conning, with tears, in silence,

Each garment that he wore; With troops of angel playmates

He breathes Heaven s holy air, Robed in the spotless raiment

That spirit-children wear.

Father, who listenest vainly, For light and bounding feet, Gladdest, in prompt obedience Thy simplest wish to greet; With lifted face he waiteth On Christ, the Master, now, Learning the lore of angels

With earnest, seraph brow.

Warders along the ramparts

That guard the Starry Shore, Where wander all the little feet Earth's darkened homes deplore; Blow with your silver trumpets, And tell, in tones elate, Another good and noble child

Hath passed the Heavenly gate.

Thou, who wast born of Mary

Child at a mother's knee,Thou, who didst not forget her, midst The gloom of Calvary! Bind up the broken-hearted, Their Perfect Comfort be, And gently lead them to the host, Beyond Death's icy sea.

though it was very strong and well adapted to be the chief corner stone of a spacious temple (1 Pet. 2 : 6-8), yet not being beautifully polished, it had been rejected by other builders, and proven to them a "Rock of offence," ," and "stone of stumbling" (Rom. 933), as it necessarily will to all who regard only the outward appearance.

The timbers lay scattered about which had been prepared with care in accordance with a bill of timber calculated by the wise Master Builder (1 Cor. 3 : 10). There were 1 Centre-Post, 4 Corner-Posts, 8 Braces, 4 Ties, 4 Horizontal Timbers, and 24 Planks.

These had been all obtained from strong healthy trees, some of which had been brought as seedlings from Germany, Norway, Sweden, and others were indigenous to this country; they still retained many of the distinctive features of their native soil, yet all blended harmoniously together, having been alike seasoned with the salt of divine grace. I stood looking with interest upon the work. The corner-posts were already in, and braces applied according to the plan and specifications. The centrepost was also in its place. This post, which was the Cross of Christ, stood firmly on a portion of the Rock called Calvary, and was supported upon an open Bible, to which the workmen ran from time to time for further instructions.

This centre-post had a tie connecting it with each corner-post, so that the whole superstructure was, to a certain extent, supported by that post. I did not, at first, see these ties; but by some accident one of the corner-posts fell down, not having been properly secured by the brace of Love, and I looked for the whole structure to fall, but it did not. I inquired of one of the men as to why the platform did not fall, and he then showed me those hidden ties (Forbearance, Brotherly Kindness, &c., which, indeed, are not usually exposed to the gaze of men), so that although the corner sank a little, yet it did not fall, being supported by the Cross of Christ.

united to the Augsburg Confession and Symbols of the Church on one hand, and the New Measures and Anti-Symbolical views of a portion of the Church on the other; the whole being joined irrespective of party feeling or sectional interest, and forming together a strong basis upon which the individual Synods (or planks) might

rest.

These planks were all of the same size, so that none could be considered any better than the other; they were rough by nature, and had each to undergo the same process of planing and smoothing, to fit them for the place they were intended to occupy; and when tongued and grooved they joined so nicely, that the lines of distinction were almost lost; and except by a different complexion of the wood, or some being more cross-grained than the rest, it was difficult to distinguish the particular Synod they represented.

I noticed with what consummate skill the planks were laid on, the Synod of Iowa occupying the extreme edge on one side, and the Synod of Texas the other; the six Synods of Pennsylvania being in the middle, and the rest taking up relative positions as arranged in the bill of timber; each plank being firmly secured to the General Synod, by two pins, which represented the delegates from each Synod, and formed the connecting link between them.

At length the platform was done, and it was wide enough and strong enough to support the whole Lutheran Church in America.

Yet I imagined some timid ones afraid to trust themselves too near the edge; some were afraid the post, Symbolical Books, would give way; others feared that New Measures would not uphold them; and, therefore, crowded together towards the centre, where they knew they would be safe over the Cross of Christ. None seemed to doubt the strength of the post called Augsburg Confession, except a very few, and they, instead of seeking refuge near the Cross, were inclined to leave the Church by jumping off altogether, but were restrained by a sense of shame, or by a fear of getting into the mire, or of falling upon the Rock; for the Bible declares, "Whosoever falleth upon that Rock