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" Without God in the world." — Eph. ii. 12.
" The fool hath said in his heart, There is no God." A fool, indeed, he must be ; for an idea more pregnant with all that is horrible, I confess myself unable to conceive. I do not mean its contrariety to reason ; though, in that respect, the individual v^ho cherishes it may be denomiitated a " fool ;" but I speak of its fatal influence on all that is dear to the human mind. No God ! Banish, then, all confidence in the present, all faith on the future ; a lawless chance presides in the universe. The glorious sun knows no fixed government ; or, if it rules the day, and sheds its heavenly light around us, there is required but a contrary bias in matter, and it shivers into a thousand fantastic motes, destined but to blind. Order, whose voice is heard by the stars
in their courses, is expelled from its throne, and chaos exults in their confusion. And life — life which is seen waving in the beauteous verdure of the field, which is felt thrilling and throbbing in our hearts, and seems to glow throughout the universe; life expires and sinks into torpor, or disappears in anguish and despair. No God ! I know not, then, when some of the planets shall rush from their spheres, and spread destruction wide around — I know not when some monster shall spring from the womb of nature, whose errand shall be pestilence and death— I know not when the passions of man shall be let loose, and all this confusion become worse confounded. No God I My mind seems torn from its centre, and all nature to feel conscious Vol. II.—31
alarm. I see but shapeless masses and
spectral horrors ; I hear but the roar of elements, and am myself tossed, whirled, and agonized in the fathomless profound. No God ! The thought is enough to scare reason from its throne, and to despoil the intellect of its every power.
But the sentiment in connexion with the text conveys the truth that there is a God ; and the thought is the return of life, and order, and joy. There is a God ; and, therefore, spring brightens into the beauty of summer ; and autumn, in its season, comes with the horn of abundance. There is a God ; and, therefore, night is clothed with its starry garb, and distils on our eyelids the blessing of repose ; and day comes with the rod of its power, unveiling the face of nature, and opening the sources of joy. There is a God ; and, therefore, love still warms our spirits, and animates us yet more and more. There is a God of the present; and, therefore, our earth runs its course
through the heavens, and marks its periods of revolution until all the purposes of beneficence are accomplished. And God is, no less, a God of the future, inhabiting eternity ; and never shall the light of his countenance cease to smile on creation, until the voice from his throne is heard to diffuse happiness which eye hath not seen, nor ear heard, nor the heart of man conceived. How delightful the consi deration that such a Being there is — One who has given us all things richly to enjoy, and at whose right hand are pleasures for evermore ; One with whom is X 241
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the fountain of life, and witlinut whom all is death ! Without whom, did I say ? Without God ] Surely the idea is impossihie. By him all that is was made — by him all that is subsists — in him we live, and move, and have our being. His eye is on the smile of the child, and his glance on the tenderness of the mother. His are the tones of a friend, and his the voice of a parent. Of him, and to him, and by him, are all things ; existence without him is, therefore, impossible ; nature had its birth in his smile, and his emile alone perpetuates its course. He willed it, and we came into being; he wills it again, and we die.
While God has given to the inferior animals existences which yield to the impulse of nature, and passively fulfil his pleasure, he has given to man a will, a mind, which places him first in the scale
of being; and while divine Providence conducts him to fulfil his destined end, he can be conscious of all this — he can appreciate all this — he can, with the understanding, know the relation in which he stands to God himself. He can rise above the scenes of this earth, and survey the revolutions and dependencies of the heavenly bodies, trace their courses, and ascertain their periods. He can rise above nature altogether, and wing his flight to nature's God, and survey him in his perfections, rejoice with him in his works, and participate with him in his love. Thus can he walk and dwell with God ; this is the high distinction with which reason is privileged. This privilege the angels enjoy in heaven, because they have been made like God ; this was the highest privilege of our first sire in the garden of Eden; and can you conceive a greater dignity, or a diviner blessing than this ] — to regard the system of things as tbe empire of Omnipotent
Love, and to feel that you have an interest in common with the angels, and in common with your Head. Can there be any dignity greater than this, or aught that can pour sublimer joy into the mind? This is, indeed, to be an heir of God. But, while this is the high distinction of man, it has its reverse, and it is possible to live in this sense without God in the
world ; it is possible to live without any mental recognition of him, without any individual consciousness of relation to him. The rational spirit of man may be so absorbed in the materialism around a? never to cast a glance to the Author of all f and the immortal spirit may be so swepl down by the current of circumstances as to have no perception of its relationship to the kingdom of spirits, no presentiment of its dependence on the Most High. And though so complete a degradation
be not ours; though there is generally among our race some hallucination of the Deily, and some vague anticipation of the future, yet it is a melancholy fdct, that, as to the greater portion of our race, there is no prominency of any consciouoness respecting him, that deserves the name of life. This was the state of the Ephesians, to whom the apostle wrote; and, alas! my hearers, we fear this may be the case with some of you. V» e shail endeavour, this evening, to exhibit what is included in being without God ; and we shall do so in order that those who feel a consciousness that such is their condition may be aware of its character and its consequences, and may be brouglit nigh by the blood of Christ.
We shall consider, first. What it is
TO BE WITHOUT GoD IN RELATION TO THE
present; and then, What it is to be
WITHOUT God in relation to the future.
In answer to the first question. What
IS IT TO BE WITHOUT GoD IN RELATION TO THE PRESENT, WC Say,
First, It is to be ivithuut any reference to his being and beneficence ; and, secondly, ivithuut any regard to his authority and will.
First, we say, it is to be without any reference to his being and beneficence. It is not to have God in all our thoughts. We are his creatures, and he has a sovereign claim on our homage. We have received innumerable benefits at his hands; he has given us every demonstration of his being, and his goodness meets us at every turn. Whether we examine the minutiae or the magnitude of this world — whether we regard the petals of a flower,
or measure the refulgent sun that gives it
GOD THE SOURCE OF HAPPINESS.
l)loorti ; W'hether welook on the ephemeral insect, or contemplate the human form divine; whether we look at a single element, how it imparls its influence, or at the whole system of nature, in all its variations, as the display of omnipotent power; in either view we have abundant demonstration of the being of God — and he, how great and good !
But what personal experience has each of us had of his being and goodness] To
whom do we owe our rank in the scale of being] — our reason in its glorious powers 1 — our emotions with all their objects ? Whose wing was over us in ihe days of infancy] Who shielded us in the impetuous career of youth] — and in whose strength do we this evening stand ] Surely all these are the expressions of his goodness and truth; to him we are indebted for all. And, standing in this place, can I forget for a moment to whom we are indebted f)r the gospel, the prospect of life and immortality] — for Jesus Christ, the author of eternal salvation to all who believe] Here we have not only given to us an exhibition of the perfections of God, but those in a direct relation tn ourselves, imbodied in an act which stands alone in the history of the world, and in the annals of eternity; he spared not his own Son. This is his greatest and most transcendent gift. All these wc have received from his hand ; and they should excite the most adoring
admiration, and the most fervent love. Nothing less than such admiration and euch love constitute the relation in which we stand to God ; these he claims, and these we ought to render.
But where are we to look for this admiration and for this love] When have they been rendered ] Shall we look at our race] Shall we look for them in the nnsophisticated simplicity of childhood, or the fiery ardour of youth, or the staid sobriety of manhood ] Mark the character of the child : do you not discover in all its evolutions nothing but sense] Obs(;rve the youth, in all the superfluity ef liis energy; and what do you find but the same expression of materialism, adorned perhaps with fancy] And, in manhood, how few are there, respecting
whom we may not say, that all their
hearts, and souls, and minds, and strength are the world's entirely ! Man comes into the world an object of sense, and matures into a being of sense. His nature is carnal ; he is altogether of the earth, earthly. No sooner is his consciousness awake, than all his senses waken too. His passions and emotions afterwards arise, and throw around a sweeter charm : reason advances in its majesty ; but still sense is ascendant. The prospect of worldly good arouses all the energies of his mind. The genius of the earth (so to speak) has thrown its chain around the immortal spirit; and however you may show it to be a chain, though wreathed with flowers, he grasps it in his hand still, and will not let it go. This is the melancholy fact ; this is the nature of man. He is entirely devoted to objects that are seen and temporal, to the utter disregard of things that are unseen and eternal. This is the character of the vast majority of our race. And
let me ask you — and be not offended that I ask you — whether this be not the character you sustain ] Is God supreme in your thoughts, or is the world the subject of your chief contemplations? Do you walk in the light of God's countenance, or are you led captive by the wicked one at his pleasure ] You rise in the morning, and look abroad with invigorated strength. Let me ask you if your thoughts then aspire to Him whose you are, and whom you ought to serve ] You sit around the table, and partake of nature's feast, and the gifts of nature are in your hands : do your thoughts aspire to Him on whom all depend ] You engage in the business of the world, and object after object crowds on your attention : do you then remember Him, whose are all the wheels of providence, and all the mazes of circumstance, and who worketh all things after the counsel of his own will ] And again the shades of night return, and the world is shut from your view, and goodness and
mercy are still your portion: do you then, in faith and love, rise to Him who has preserved you, asking pardon for the past, and confiding in him for the future] O, my hearers, with how few of our fellow
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beings is this the specimen of a day ! How many are there who, from day to day, and from week to week, live without God in the world — without Him who ought to be the centre of the soul ! But the love of pleasure, or the love of riches, or the love of honour, is the superior emotion of your soul ; and thus God is banished
from your presence, and your spirits have no share in his love.
Is not this a degraded condition'? You are, in this state, far removed from the highest style of man. However moral you may be — however intellectual or respectable you may be — you are most deplorable and most ignoble. While you remain without thoughts of God, you are exiled from a place more brilliant than ever imagination can conceive ; while you continue without a sense of surrounding goodness, you are excluded from a paradise, the loveliness of which it never entered the mind to imagine. And can the immortal soul thus be satisfied 1 Men of the world — ye children of sense — ye who are reckless of your fate, we conjure you, by all that you love, to awake; by the love of the King of heaven, and the destiny he has given you to fulfil, to awake from the degradation of your state, tear the veil from your eyes, burst the
fetters that hold you to the earth, and become, each of you, an heir of heaven !
We remark, in the second place, that, to be without God, is to live without any regard to his authority and to his will. This is an inevitable conclusion from the preceding position. Being strangers to the character and perfections of God, it is of necessity that you are disregarding his authority and his will. The idea furnishes the most serious considerations, and may lead to the most important results.
To be without God is to be without regard to his authority and will. We are the creatures of God, and are bound to yield obedience to his laws. His authority is founded on the relationship that exists between him and us, as the Creator and the creature ; and his will is the expression of that authority. The essential feature in his will is the exhi17
bition of sovereign love; and his law,
therefore, is the expression of infinite love. Our first sire heard it in the rapturous discourse of the seraphs, and beheld its effects in the immortal bowers of Eden. Much is still felt in the glow of holy feeling, in the nobleness of selfdenying effort, and in all the good with which our world abounds; and it shall be felt most illustriously in the celestial world, whose builder and whose maker is God.
You perceive that, in our obedience to this will, there can be no hardship; but what is the state of man in relation to it? He has not rendered unto God his due, nor worshipped him in the beauty of holiness ; he has broken his bands asunder, and cast away his cords from him. This law included the whole of our nature; it
would have filled the understanding with all great and beautiful forms ; it would have filled the heart with all pure and ennobling emotions ; it would have filled the life with all good and glorious doings. But where is the man who has rendered thus to God, or who has acted in every other relationship according to the will of God ] W^ho is there that cannot take up the language of Jehovah, " They are all gone aside ; they are altogether become filthy : there is none that doeth good, no, not one !"
There are two classes involved in this charge — those who have the semblance of good, and those who are destitute of every appearance of it. To the first class belong those whose honour is unstained, and whose integrity is unimpeached, and whose beneficence pours forth blessings on every hand. We do not blame men for possessing these attributes — religion would impart them to all ; but these vir19
tuous qualities may be the result of a generous love, or they may be mere a$sumpiion and pretence. In either case, they increase and aggravate the guilt , and, so far from diminishing the doom, they will enhance it in seven-fold fierceness. For, if they be the result of a mere generous nature, there is a deeper responsibility involved ; there should be more ardent thanksgiving, and more devoted service : and if the authority of God be disregarded while these qualities
GOD THE SOURCE OF HAPPINESS.
are cherished, then the nature is merely
a lrightf\il deformity. If they be assumption and pretence, the mere garb of a more interested and selfish purpose, they are indeed contemptible ; tiiey are their own condemnation, and " He that sitteth in heaven shall laugh : the Lord shall have them in derision."
But far more numerous is the class of those who have not even the appearance of good — who have broken their bands asunder, and cast away their cords from them. In their minds a civil war rages, and enmity against God ; and every aspect of turpitude, and every perpetration of guilt, proceed from these. All these are the result of a disregard to the authority of God. Nothing but that, as a fixed principle in the mind — a permanent, everlasting principle in the mind, is adequate to control our nature, and harmonize its emotions. It is, indeed, the key-stone of our moral nature, the centre of our social system. Remove it, and it is as if the stone
which is the security of the arch were removed ; remove it, and it is as if the sun were blotted from the sphere, and the law of central gravitation annulled. The authority of God, as the presiding, dominant principle of the mind, has been removed; and the consequence has been that all virtuous action has been paralyzed, God is spurned, and his government treated with insult and dishonour.
Who is not involved in this charge ? Where is the individual that has ever been walking as seeing him who is invisible ¦? Who has held all his laws sacred ? Who is there before me who has not lifted his arm in rebellion against him ? It is a solemn consideration: unless you have been subdued by the constraining love of Jesus — unless you have been made new creatures in him, the principles with which you were born — which have grown with your growth, and strengthened with your strength, have put you in a position
of opposition to God, have placed you at variance with the Most High. Think, my dear hearers, my fellow beings — think of the position in which, as sinners, you are placed. You are at variance with him in whose hand are the thunders of omnipotence ; you are standing aloof from all
the beatified and glorious host of heaven. Be reconciled, we beseech you ; cast down your weapons of rebellion, and give yourselves to him. "This is the work of God, that ye believe on him whom he hath sent." Submityourselves to his sway ; submission is no dishonour ; it gives to the angel his crown of glory, and to the saint his harp of love : it is no degradation ; it gives birth to all the sympathies of heaven. " Seek, then, the Lord while he may be found." " Consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver."
We have now shown you what it is to be without God in the worlds in reference to the providence, and in reference to the will of God. We might marshal before you the ministers of his wrath — the flood to deluge your produce — the flames to consume your dwelling — the pestilence to snatch away your dearest friends. We might show you the ravages of disease, and recount the shipwrecks of fortune, and the wastings of the desolating sword. We might show what God has done to vindicate his honour; we might set before you the anguish of sorrow, the bitterness of remorse, the agonies of the worm that never dies, and the fire that is never to be quenched. But this might not suit universal experience. This is the period of probation. God showers his blessings on one class as well as on another ; his rain descends on the unjust as well as on the just. Let, then, the external circumstances of the unrighteous, or the man
that lives without God, be what they may, — let every morning introduce him to a region where he may move in honour, or yield himself to worldly pleasure ; let every evening present to him a round of delights, and night spread for him her soft couch of repose ; let his present circumstances be all his heart can wish, so that he may say, " Soul, take thine ease; eat, drink, and be merry !" — all this is but for a time ; in an hour it shall come to an end ; and then, better had it been for him if he had never been born.
Having shown you, then, what it is to be without God, in relation to the present, we proceed now to show, very briefly, x2
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WHAT IT IS TO BE WITHOUT GoD IN RELATION TO THE FUTURE.
We said, to be without God in relation to the present was to be without any regard to his being and beneficence, or any regard to his authority and will. We shall keep up the same idea, and say that, to be without God, in reference to the future, is to be without ai^y experience of the goodness and beneficence cf God — without any regard to the authority (f God.
It is to be without any experience of the goodness and beneficence of God. Tell me, my hearers, what we shall have left when that goodness is withdrawn ] What
is there in the* heavens above, or in the earth beneath, or below the circling waves — what is there in the frame of our bodies, or in the constitution of our spirits, or in the range of society — what is there in our entire consciousness, that we do not owe to the beneficence of God ? Without the beneficence of God, farewell to the green earth and the azure sky — farewell to the stars of night and to the king of day — farewell to the mountains where the eagle sits enthroned, and to the valley where the beasts repose — farewell to the beauties of creation, to the treasures of heaven, and the rolling year ! Without God ! Farewell, then, to all the charms of friendship ; to all the delights of charity ; to all the exquisiteness of human kindness ; to all the pomp and circumstance of life ; to all that ever soothed the melancholy spirit ! Never more shall delight sparkle in the eye ; never more shall the heart beat high with conscious pride; never more shall the soul rise in the consciousness of
its immortality. The heavens shall be rolled together as a scroll ; the earth and its works shall be burnt up. Gone for ever shall be the theatre of manly exploit and of noble eflfort — gone the chance of happiness and ever-rising joys ! Gone, did I say? Yes, from the sense, but never from the soul. Never shall the vision of the splendid universe vanish from the mental eye ; never shall the voice of blessed spirits cease to hum in the ear. And who shall tell the wo of the immortal spirit, with all its high capacities of good, for ever banished from
it all ] Who can tell :n^ wo of the Spiiit, with its aspirations after bliss, cast away from all bliss, banished to eternal wo ] Who can tell the agony of its regret, and the fierceness of its despair?
To be without God, in the future, is to
be without any regard to the authority of God. And though this may appear at first rather an unmeaning addition, yet if you truly weigh and ponder its meaning; if you reflect that it is the authority of God that sustains the pillars of heaven, and maintains the bliss of the redeemed ; that it is the authority of God alone that preserves this world in a state of order, and prevents the elements from running into confusion ; when we reflect that the absence of the authority of God would be the entire abolition of the laws, and the consequent unhingement of nature : when you reflect on all this, you must perceive in it the seeds of a burden of incomprehensible woes; it is, indeed, the very essence of hell. Without the authority of God, every element is unbridled, and every passion let loose. No authority of God ! Then hail, ye doleful sounds of elements confused — whirlwind and earthquake, flood and conflagration I Hail, ye imps of darkness, miscreant shapes,
whose breath withers the soul, whose yell rends every fibre of the heart ! And hail, too, ye foul beings, chiefs in hell, who, in ages past, were driven from heaven into the bottomless pit !
But where is the reality of the picture I have gazed on ? O, that shout of Satanic execration ! O, that look of unutterable contempt! Who but a madman would desire to live in a world without the authority of God ! I dare not utter what my fancy would draw forth ; but do, for a moment, think of a world in this condition ; — every spirit actuated by its own passions, every element pursuing its own career. Think, what must be the condition of those involved in such a doom. We will not penetrate farther into the secrets of the dark abyss ; but we cannot hear the cry which reverberates from the pit for ever and ever; we cannot think of the agonies of the lost throughout eternity, without warning you to flee from the
wrath to come. If you are now living
GOD THE SOURCE OF HAPnNESS.
¦without God, live not another hour in BUch a condition.
There are before me those who have already recognised him as their Father and their portion ; and we call on them to awaken every power of thanksgiving- and praise. How happy is the condition to which you are raised ! How transcendent the deliverance which you have experienced by being saved from these tremendous woes ! Before you is an eternity
of iiappiness; awaken, then, every power of thanksgiving and praise.
And you who are conscious that you are still living without God ; you who are conscious that you are living without any recognition of his kindness, and of his love, as manifest in every situation of life ; you who are conscious that you are still living in violation of his laws, insulting his kingdom and his honour — 0, my dear hearers, we beseech you to think of your condition ! Seek ye the Lord while he may be found ; repair instantly to the throne of mercy, on which Immanuel is seated as the Lamb slain for the sin of the world. Repair instantly to the mercyseat, which has been sprinkled with the blood that speaketh better things than the blood of Abel. If you seek him, he will be found of you ; if you forsake him, he will cast you off into outer darkness, into ceaseless misery, into eternal wo. JVow it is matter of choice with you to live
without God; hereafter it will be matter of necessity. Now you choose to live without God, without the God of holiness and love; you choose to stand aloof from him and all his joys; you choose to do this I O, what magnanimity! 0, what heroism ! You choose now to stand apart from the Eternal, the Glorious, and the Divine : the time is coming when you shall be obliged to stand apart; when, /or ever, you shall stand aloof from all the glories of the divine character. Now he calls upon you : he lifts up his voice, he estands liis hand ; you will not hear, you will not regard. The time is coming when you shall call on him, but he will not answer ; you shall stretch forth your hand, but he will disregard; nay, "he will laugh at your calamity, he will mock when your fear cometh!" O, my dear
hearers, we repeat again, " Seek ye the
Lord while he may be found ; call upon him while he is near ;" and he will bring himself near to you, and you shall become the sons and daughters of the Lord God Almighty !
THE CHRISTIAN HOPE AN ANCHOR TO THE SOUL.
When a vessel is at anchor, the sea maybe dreadfully boisterous; the wind may blow, the tempest howl, and the waves heave; but if the ship be what they call sea-worthy, in a firm, stout condition, the cable sufficiently strong, and the anchor struck deep into tenacious soil beneath, though she be most terribly tossed and buffeted about by the winds and the waves, yet she rides in security on the surface of the deep, the anchor is a stay to her, keeps her from driving among rocks, and striking upon quick-sands; if
all be firm, and steady, and tight, she rides upon the storm, and outbraves the tempest, severe as it may be. With admirable propriety and aptness is this image made use of by the apostle himself, in describing the actual operation and exercise of the Christian hope. The best, the most eminent, exemplary, and hopeful Christians, while they are here, in the world and in the body, find themselves by no means exempt from the common cares and evils of their fellow men, nor exempt from the peculiar tribulations of the Christian life, the struggles, the self-denials, the difRculties, the conflicts of the Christian warfare. They all find their great Lord's prediction verified in one way 'or another: "In the world ye shall have tribulation." They are in many cases, as it is scripturally expressed, "tossed with tempests," on the uncertain, turbulent, and changeful ocean of life. But the question is, la these circumstances, what do they actu35
ally find the gospel hope to be to them ? What is the essential end it answers to them 1 Does it still the storm as with a word ] Does it rebuke the winds and the waves, and, as by miracle or magic, produce instantaneously a great calm, as Christ did] No; in ordinary cases, it
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does not : in some very extraordinary ones, perhaps, it may have done so: in florid, high-wrought descriptions from the pulpit, by young, inexperienced orators, it is sometimes represented as always doing so; but this certainly is not the
ordinary experience of the most serious Christians ; it was not the ordinary experience even of apostles: "Troubled on every side ; persecuted ; cast down, as sorrowful, as poor, as having nothing," is more frequently the language of their experience. But the ordinary operation of the Christian hope, is exactly that, to the renewed mind, which the anchor is to the vessel at sea; it is a stay and rest to it; it keeps the storm, as it were, at bay ; it keeps the mind from being driven on temptation, despondency, and destruction; there is an humble, cheerful, consoling, supporting sense of security amidst all, in the promises, and consolations, and provisions of the everlasting covenant. In other words, " The peace of God, which passeth all understanding, keepeth the heart and mind, through Christ Jesus." It does not annihilate the cares, and conflicts, and troubles of life, nor ward off their influence altogether, but keeps the mind in some degree of security and
serenity in the midst of all. Does not this just correspond with your experience. Christians 1 Your hope is not the actual accomplishment of every thing to you; you are not in the harbour; you have not reached the eternal shore ; you have not actually entered into rest; you find yourselves at sea still ; and sometimes tossed and agitated not a little; but your hope sticks by you as a fast and steady friend. — Rev. T. N. Toller.
MINISTER S STYLE SHOULD BE POPULAR.
A PREACHER is uot Confined to the abstract and cold method of argumentation, but may throw in whatever tends to make the force of the argument better felt, or to render it fitter to touch the heart. In such sermons, a degree of ornament may
be admitted, which would be very unsuitable to a philosophical examination of the evidence of principles. Were a metaphysician to produce a proof of the being of God, he would satisfy himself with giving a plain and conclusive argument for it; but a preacher should set that argument in a more popular light, that it may produce a sense of the divine existence, fit to remain with men, and to influence thera in life. He must turn every part into sentiment ; he must show that he himself has a strong conviction of it ; he must net urge the argument in general, but must, in every part of it, give a vie '' of some particular existence, and a lively picture of the impressions of the Creator which it bears — the same proof which he represents, so as fully to convince the understanding, he must make to strike the imagination, and to touch the heart.— Gerard.
SEEK TO SAVE SOULS.
During a recent voyage, sailing in a heavy sea, near a reef of rocks, a minister on board the vessel remarked, in a conversation between the man at the helm and the sailors, an inquiry whether they should be able to clear the rocks without making another tack ; when the captain gave orders that they should put off", to avoid all risk. The minister observed, " I am rejoiced that we have so careful a commander." The captain replied, "It is necessary that I should be very careful, because I have souls on board. J think of my responsibility; and, should any thing happen through carelessness, I should have a great deal to answer for: I wish never to forget, sir, that souls are very valuable!" The minister, turning to some of his congregation, who were upon deck with him, observed, "The
captain has preached me a powerful sermon ; I hope I shall never forget, when I am addressing my fellow creatures on the concerns of eternity, that I have souls on board .'"
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