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but comparatively, some sins are greater than others. It is by inducing you to commit these, that Satan will prepare you for, and lead you on to practices of greater enormity. When under the influence of temptation, though it be to a seemingly trivial fault, always ask the question, "What will this grow to ?

4. Be very watchful against common sins. It is wonderful to think what boldness sinners often derive from this circumstance, and how hard it is to persuade them of the danger of what is common, and generally practised. Even good men are sometimes carried away with prevailing and epidemic sins. How frequent is the remark, “If this be sin, I am not singular in the commission of it; there are many other guilty as well as I.” Common sins lead to uncommon ones. If we follow others in what is evil in little things, we are preparing ourselves to follow evil examples in greater matters.

5. Take care not to be misled by names. Look at things as they are, and do not consider them merely by the terms employed to express them. “Wo to them,” said the prophet, “ that call evil good, and good evil.” This is often done; vice is called virtue, and virtue vice. Thus excess and intemperance are often called, and unhappily deemed by many, a social disposition and good fellowship. Levity, folly, and even obscenity, are called youthful spirit, boyish cheerfulness, innocent liberty, and good humour. Pride, malice, and revenge,

are called honour, spirit, and dignity of mind. Vain pomp, luxury, and extravagance, are styled taste, elegance, and refinement. Under such disguises does sin often conceal itself, and by such means does it entrap the unwary, and conciliate their regard. Do not then be cheated out of virtue by the change of names; lift up the disguise, and realize the nature of things. This deceit also discovers itself by its counterpart in disparaging true piety and goodness by the most opprobrious titles. Tenderness of conscience is called ridiculous precision, narrowness of mind, and superstitious fear; zeal against sin is moroseness, or ill-nature; seriousness of mind is repulsive melancholy; superior sanctity is disgusting hypocrisy. Now as nothing tends more to discredit goodness than to give it an ill name, and as not a few are led more by names than things, I cannot give you a more important piece of advice, than to admonish you to be upon your guard against this deception, of covering sin with the garb of virtue, and branding virtue with the name of sin.

6. Study well the peculiar temptations of the new situation into which you are introduced, and anticipate, so far as it can be done, by what snare you are likely to be tempted and led astray. Look around, and survey your circumstances, that as certaining as far as possible by what door temptation will approach, you may be the better prepared to meet it.

Remember, it is of great consequence to your

future conduct and character, how you act imme diately on arriving at your new situation. The first steps in the path of goodness or of sin, are, I repeat with emphasis, frequently taken very soon after a young man leaves home.

I now entreat your solemn attention to the narrative in the next chapter.

CHAPTER V.

THE DANGER OF

YOUNG MEN AWAY FROM HOME

PROVED AND ILLUSTRATED BY TWO EXAMPLES.

IF I select but two, it is not because only two could be found, for, alas! they occur by thousands; but because it is not wished to swell inconvenient. ly the bulk of this volume: and the two selected are adequate, as being the types of a large class.

A young man, whose history is related in a little book entitled, “The Happy Transformation; or, the History of a London Apprentice,"* left home to learn the trade of a woollen-draper in the metropolis. He carried from his fąther's house an unblemished moral reputation, and a general respect for religion. His situation was a laborious one; "but,” he observes,“ often when toiling hard through the day, and travelling from one end of London to the other, ready to sink with fatigue, perhaps from six o'clock in the morning till eleven o'clock at night, I have been cheerful and happy, from the consideration that I was in the path of honest in.. dustry, and that I should one day reap a reward. I felt ambitious to be able to soothe the declining years of my father, and do something for his com

* I shall be happy if this notice of the work shall induce many young men to purchase and read it. The work is published by Wightman, price ls.

fort when he was unable to provide for himseli. These feelings warmed my heart while I was honest, virtuous, and happy.” Corrupted, as I have shown before, by a fellow-apprentice, he was soon initiated into the practices of iniquity, which everywhere abound, and in the metropolis superabound. Public worship was neglected, the Sabbath habitually violated, every scene of dissipation resorted to, and every habit of vice contracted. Yet withal, misery mingled with his sinful gratifications; the cup of pleasure was embittered with the gall and wormwood of remorse; and under the stings of conscience, and the hopelessness of improvement, he at one time resolved on self-destruction-a resolution, by the interposition of Providence, happily prevented. At length, his extravagance led to habits of dishonesty. He was detected, arrested, and conveyed to prison, and thus relates, in a letter, the scene to which his courses had conducted him, and the feelings with which he occupied it:

“MY DEAR FRIEND,

“You will easily conceive whither such a course of vice as these letters have portrayed must have led; and that, having once broken through my integrity, such habits would soon render it neces. sary to add iniquity unto iniquity.' Just so I found it; and I commenced a system of dishonesty and breach of confidence toward my employers which might have terminated in an ignominious

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