gradation, that would have been the result? Young people, let me exhort you to resist temptation. Flee the very appearance of evil. If you trifle with temptation to-day, it is more than probable that you will be overcome by temptation to-morrow. Yielding to sin is like the letting in of water; you know the commencement, but who can predict the disastrous close? "Whatsoever things were written aforetime, were written for your learning." Ancient saints are your lessons; you have their histories that you may avoid their mistakes and profit by their falls, and that you may copy their virtues and be stimulated by their rewards. Therefore, "be not slothful, but imitators of them who, through faith and patience, now inherit the promises."

Not words alone it cost the Lord,
To purchase pardon for his own,
Nor will a soul by grace restor❜d,
Return the Saviour words alone.

Easy, indeed, it were to reach
A mansion in the courts above,
If swelling words and fluent speech
Might serve instead of faith and love.

But none shall gain that blissful place,
Or God's unclouded glory see,
Who talks of free and sov'reign grace,
Unless that grace has made him free!

MOSES; OR, THE YOUNG MAN'S CHOICE.

"Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a seasan."-Heb. xi. 25.

Moses was an extraordinary character. Born in times of bitter persecution, his life was preserved by a special providence, and his education conducted at the expense of the persecutor of his people. His name reminded him of his early danger, and was illustrated in the after dealings of God with him. Drawn out of the water by Pharaoh's daughter in his childhood, he was drawn out of his retirement and privacy in Midian by the grace and power of God. Brought forth in remarkable times, he was prepared for a remarkable work, and was elevated to a remarkable post of dignity, responsibility, and labour. In some things he can be no model for us, in others he is a most striking and lovely one. As the deliverer, lawgiver, and king of Jeshurun, he is beyond our reach, and above our imitation; but as the decided youth, the devoted believer, and the active servant of God, he is not. We have now

only to do with his choice, his preference; he chose to suffer affliction with the people of God, and preferred the sorrows of religion to the joys of sin.

The people of God are often called to suffer, to suffer severely for a long period of time, and without any apparent cause. The Lord has chosen his people to suffer here. They are generally a poor and an afflicted people. Through much tribulation they are to enter into the kingdom, prepared for them from the foundation of the world. In the world they are to expect tribulation. It is their lot. It is the legacy of their Lord. They are generally placed in circumstances of suffering; many of them are poor; for God hath chosen the poor of this world," who are "rich in faith, and heirs of the kingdom which God hath promised unto them that love him." Poverty is a trial. The sinner dreads it, and the saint, though_generally improved by it, suffers from it. ger, cold, and nakedness, are great trials to the flesh. To wander about in sheep skins and goat skins, in dens and caves of the earth, is very humiliating. The cottages of the poor brick-making Hebrews, formed a strange contrast to the palaces of the Pharaohs. The clay, the kiln, the task-master, and the whip, were forbidding to one highly cultivated, and brought up. Yet he chose to suffer affliction with the people of God, rather than enjoy the pleasures of sin for a season.

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Sickness is very frequently the portion of the saints. Many are smitten, as was Job, and many are as diseased as Lazarus. They suffer from unstrung nerves, relaxed muscles, and the thousand forms of disease which flesh is heir to. While the ungodly are healthy, vigorous, and strong, the saints are often suffering from pain upon their beds, and the multitude of their bones with strong pain. To be despised is an affliction; yet the believer is often called to drink of the same cup with his Lord, and "is despised and rejected of men." The wealthy, the learned, the successful in trade, often look down with Sovereign contempt on the Lord's poor, afflicted, oppressed, persecuted, and illiterate people. Their claim to a special interest in the Lord's love they deny; their peculiar connection with the Son of God they disbelieve; and their hopes of an eternal inheritance they despise. They look upon them as knaves, fanatics, or enthusiasts; and consider that as their lives are without human applause, their end will be without honour. No doubt the haughty princess of Pharaoh, and the rich and conceited sons of Egypt, looked down thus upon the poor, enslaved, and oppressed sons of Jacob; but Moses was taught of God, he believed the promise made to Abraham, he confided in the veracity of the God of Jacob, and, therefore, chose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a sea

son." Noble minded man! His heart was wise, his eye was penetrating, and his conduct was commendable.

There are many pleasures in sin. This we never attempt to deny, or wish to conceal. Heartily, most heartly, do many young persons enjoy the pleasures of a sinful course. Who can listen to profane music, witness the lively dance, or be present at the gaieties of the ball-room, and say there is no pleasure in sin? Young people do find much present pleasure in the indulgence of the animal passions and propensities, and fancy it to be real happiness. If it were virtuous, instead of vicious; sanctifying, instead of polluting; solid, instead of frothy; enduring, instead of evanescent; and pleasing to God, instead of offensive in his sight, it would be so. The excitement produced, the hilarity displayed, and the enchantment felt, is called pleasure; youth loves it, pride feasts on it, and carnality is increased by it; the man, therefore, must be taught of God, who prefers the sorrows of religion to it. Sin can boast of its wealth, its grandeur, its honours, its applause, and its delirious enjoyment; and human na ture in the young, thoroughly relishes these things. Our natures, under the power of sin, run out after such things. We never did say, we never could say, that there are no pleasures in sin; we know there are, for we have tasted them, felt them, and thoroughly enjoyed them. But we have said, and do