*An undue influence* in the formation or change of character *is often ascribed to exterior motives.* They are oftener the consequence than the cause of character. Men, in general, exercise more power over their surroundings, than their surroundings over them. A very large proportion of the circumstances which seem to have a decisive influence upon us, are of our own choice, and we might—had we so willed—have chosen their opposites. A virtuous person seldom finds it necessary to breathe a vicious atmosphere. A willingness to be tempted is commonly the antecedent condition to one’s being led into temptation. Sympathy, example, and social influences are second in their power, whether for good or for evil, to no other class of exterior motives; and there are few who cannot choose their own society, and who do not choose it in accordance with their elective affinities. It is true, indeed, that the choice of companions of doubtful virtue is often the first outward sign of vicious proclivities; while a tenacious adherence to the society of the most worthy not infrequently precedes any very conspicuous development of personal excellence; but in either case the choice of friends indicates the predominant springs of action, and the direction in which the character has begun to grow. So far then is man from being under the irresistible control of motives from without, that these motives are in great part the results and the tokens of his own voluntary agency. Christianity justly claims preëminence, not only as a source of knowledge as to the right, but equally as presenting the most influential and persistent motives to right conduct. These motives we have in its endearing and winning manifestation of the Divine fatherhood by Jesus Christ; in his own sacrifice, death, and undying love for man; in the assurance of forgiveness for past wrongs and omissions, without which there could be little courage for future well-doing; in the promise of Divine aid in every right purpose and worthy endeavor; in the certainty of a righteous retribution in the life to come; and in institutions and observances designed and adapted to perpetuate the memory of the salient facts, and to *renew* at frequent intervals the recognition of the essential truths, which give the religion its name and character. The desires and affections, stimulated and directed by these motives, are incapable of being perverted to evil, while desires with lower aims and affections for inferior objects are always liable to be thus perverted. These religious motives, too, resting on the Infinite and the Eternal, are of inexhaustible power; if felt at all, they must of necessity be felt more strongly than all other motives; and they cannot fail to be adequate to any stress of need, temptation, or trial. * * * * *