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gravely concerned and distressed, and my mother wept silently. was sorry for this, for I really loved them both; but was vexed, too, that the last evening should be made gloomy.

"What can I say, mother?" I asked, somewhat impatiently; "you would not have me be a hypocrite, and pretend to what I don't feel, would you?"

"No, George, no," she answered; "anything rather than that; but, George, you know the guilt and danger of rejecting the Saviour; and that He is ready and waiting to be yours, and to make you His. Why do you keep back from giving your heart to Him ?"

Much more passed than I can or need set down. On my part, it was putting off with promises that I would think more about religion than I had lately done, and with hopes that some day I should be all that they wished. On theirs, it was urging me not to delay, while in health and safety, seeking my soul's salvation.

At last my father said, "We cannot do what we would for you, George; but we can pray for you."

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'Yes, father," I said-and I felt melted a little with seeing his evident sorrow" and I wish you to pray for me."

"Well," he said, "I should like to pray for you, and with you, now.'

We had knelt together an hour before, at family prayer; but we knelt again; and my father prayed very earnestly and very touchingly for his "dear sailor-boy," as he spoke of me to his God.

Now I have sometimes heard persons in family prayer, and in public as well, who have been very much excited and very eloquent, and perhaps very sincere at the time, who yet have not made much impression on my mind partly, I believe, because I knew their lives were not consistent with the expressions they have uttered. It was

not so with my father. His life and his prayers went together; and every word he uttered made itself felt because there could be no well-grounded suspicion that it did not come from the heart.

Well, my father prayed for me with many groans and tears; he seemed to be wrestling with God for me, and continued praying long, as if he would have said, "I will not let Thee go unless Thou bless me!" He prayed much for my soul, that it might taste and drink deep into Christ's precious salvation; that I might no longer delay, nor halt between two opinions as to whom I would serve; that in the voyage on which I was entering I might be kept from following the evil example of the careless, profligate, and profane. He prayed that I might be kept from danger, be prospered in all my ways, and be returned home in God's own good time, in safety-that God would bless me indeed.

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There was not much more said that night we soon separated; and none of us went to bed, I think, with dry eyes or thoughtless minds.

I was to start early next morning. The Portsmouth coach left the inn at eight o'clock; and I had some distance to pass through the streets before reaching it. We were all up, therefore, long before it was light; for it was winter. It was a silent breakfast-time, as such times often are, when there seems to be the most to say, but no one ventures to speak. It might be that I was going away for ever; or if I returned, should I find them all living? More than a year, at any rate, would pass away before I could return; and what changes a year often brings about in a family!

"I cannot say much to you, George," said my father, who had been trying to keep up all our spirits without much success; "let us pray together once more before we part."

His prayer that morning was a short one; it was principally that I might have a safe journey that day, and a safe voyage out and home; or rather, that God would take me under His care and keeping, and deal with me as seemed good in His sight, so that all might be well in the end-well for eternity.

I have reason to remember this part of my father's prayer.

It was a fine frosty morning, though scarcely light, when I took my place on the outside of the coach, and shook hands with my father and brother for the last time; but the gloom soon cleared away, and when we were fairly on the road, the sun shone out cheerily and my spirits began to rise again.

The journey was more than halfway over, and we were going gently down a hill, when I felt a sudden lurch, and, without any other warning, felt myself violently thrown forwards in the air. The axletree, as I afterwards learnt, had snapped asunder, and the coach, which was heavily laden, was overturned with great force.

I was ignorant of this at the time, however, and of all things else. When I came to myself, I was lying on a bed, at a roadside inn, in great pain. I tried to move, but could not; and the agony caused by the attempt was so great that I shrieked, and again sunk into insensibility.

This did not last long, however; and when I once more recovered, I found myself under the hands of a surgeon, who was fomenting my head. I had barely sense enough to answer a few questions this gentleman put to me; but I gave him my father's name and direction, and the next day both he and my mother came to the inn.

It was some days before I was pronounced out of danger, and able to be moved; and then, by short stages and in an easy carriage, I was taken back to my home. By this time I understood how narrowly

I had escaped with life. I had been thrown from the coach-top on to the hard frosty ground, and fell on my head. The violence of the fall was partially broken by a thick fur cap which I wore that day; but for this I should probably have been killed on the spot. My collar-bone was also broken, and my whole system received a shock from which I was long in recovering. Strange to say, I, of all the passengers, was the only one who received any severe injury.

I need not say that this accident at once put a stop to my voyage. The Burhampooter sailed without me; and my prospects seemed irretrievably marred.

For some weeks I felt indifferent about this, as about all things else; I was incapable of much thought, and was only thankful that the accicent had occurred within the reach of my father's house. But as I slowly recovered health and strength, sad, murmuring feelings were uppermost in my heart, and sometimes I gave them utterance. Instead of being grateful that my life was spared, I groaned with impatience at the disappointment which my hopes had undergone.

"Mother," I said one day, "I cannot make it out at all."

"What cannot you make out, George ?" asked my mother, who was sitting beside me, as I lay on the sofa.

"How is it I got this hurt? You believe that God hears prayer, I know, mother."

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bitterly; "and see what came of it; I was the only one on the coach who did not have it."

"How do you know that ?" my mother asked quietly; "I mean,' said she, "how do you know that all the other passengers had a safe and prosperous journey ?"

"I know that they escaped, and I did not," I said; "and at all events, you cannot say that mine was either safe or prosperous."

My mother was a meek and gentle woman; she did not like argument; she used to say that she could not argue about religion, but she could trust, and pray, and believe. She looked mournfully in my face when I said that, and I could see that her eyes were filled with tears. I repeated my words: "Now, can you say, mother, that my journey was safe or prosperous

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"We shall tell better about that by-and-by, George," she answered, in her mild, submissive way. "We cannot see yet what the end will be; perhaps we shall not see the answer to that prayer till we reach another world; but I am sure we shall see it then.'

Many months passed away before I was sufficiently restored to be fit for sea; and then I had to wait a long time before another good opening could be found for me. At last I obtained a berth, though not so promising as that I had lost in the Burhampooter, and was once more making preparations for the voyage.

A few days before going on board, I was in a coffee-room in the city, and took up the day's Times; more from habit than design, my eyes rested on the shipping intelligence, and the first words I read were these -"LOSS OF THE BURHAMPOOTER.”

With dazzled eyes and reeling brain I read on, that on her homeward voyage, the Burhampooter had foundered in a heavy gale; that the catastrophe was witnessed without power of relief; and that all on board had perished.

My story is told. You may say that my accident was a stroke of good fortune; others have said so when they have heard my story; and they smile when I say it was an answer to my father's prayer. I am not to be daunted by a smile!

A POOR SPECULATION.

ROBBING God never did pay in times past, and it is doubtful if it can ever be made to pay in a business point of view. We should like to attend an 66 experience meeting," where people who have robbed God would bring in their books, and tell the honest truth about the profit and loss of these operations.

A writer in an American periodical gives the following account, which may be set down as one of many instances where men have found robbing God to be a poor speculation.

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"One of the most enterprising and successful Methodist laymen in Indiana says, when he began life for himself, he worked three years for ninety-five dollars, and gave one-tenth of it to the Lord. tinued to do so for many years, finding but little difficulty when making but little. At last the war came on, and he found himself a partner in a hominy-mill, which was run day and night to supply the army. His income was between two and three hundred dollars per day. Now came a terrible conflict: Shall I give away between

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twenty and thirty dollars a day?' The sum seemed to appal him and one night, after a severe struggle, in which covetousness gained the mastery, he sank into a troubled sleep, but soon awoke to see the hominy-mill in a thousand flames! He has never had any trouble to give one-tenth since!

"This brother at that time estimated that the same rule of giving in his own denomination would realize one thousand dollars per year for the support of each pastor, pay all the connectional demands then made on the people, and leave a surplus of nineteen millions of dollars annually!"

One-tenth was sacred to the Lord from the earliest ages. It was not a Jewish provision merely; but when the gospel was "preached to Abraham," he recognised the justness of the rule, and on his return from the defeat of the kings who had captured Lot, we are told that "Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth and blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him TITHES [tenths] of all" (Gen. xiv. 18-20).

So also when Jacob, the wandering fugitive, saw heaven opened above him at Bethel, and the Lord revealed Himself to him in words of grace and promise, " Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that Thou shalt give me I will surely give the TENTH unto Thee" (Gen. xxviii. 20-22).

The law given by Moses simply re-affirmed this ancient duty; and not only tithes, but also offerings and first-fruits, and days and weeks of sacred time, were demanded by the law, and devoted to the Lord under the Jewish dispensation.

No one collected these tithes. No officer or tax-gatherer compelled their payment; all was voluntary: but notwithstanding all this, robbing God in tithes and in offerings always proved to be one of the poorest speculations that a backslidden Israelite engaged in. The rain would not fall on their fields, the worms and bugs would eat up their produce, and blight and blasting would consume that which greedy apostates sought to withhold from the Lord.

It is so now. The curse of God is on the covetousness of the age. A continual whine of poverty and hard times goes up from these Godrobbers on every hand. They are poor, and they ought to be. They are wretched, and they always will be. The liberal soul shall be made fat; and the stingy soul may expect to cry, "My leanness, my leanness!" Drought, blight, and insect-pests, are just as much at God's command to-day as they were three thousand years ago; and a man with eyes to see can perceive the results of robbing God on every side.

With all the extravagance of modern sectarianism, an honest tithe of the wealth of Christendom would pay every bill, and leave millions of surplus to carry the glad tidings into heathen lands.

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But instead of this, church-members rob God, and then pass their corn-poppers and saucers around the congregation to beg halfpence of the Devil's children, to sustain religious worship, and then get up fairs and fandangoes, soirées and sociables, selling trinkets and nicknacks, and arranging feastings and riotings, to obtain money for the service of God. And all this that tight-fisted old skin-flints may rob God and hoard up wealth, while young people waste money in speculations, extravagance, luxury, and pride.

"Will a man rob God?" Verily he will find it a poor speculation. "There is that scattereth and yet increaseth." Floods and flames, blights and whirlwinds, stand ready to rebuke our greed and punish our covetousness; while to His obedient children the Lord says, as He did of old: "Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts" (Mal. iii. 10–12).

THE MINISTER'S WIFE.

THERE are many saints whose names have a fair place in the book of life who make very little stir in the world. They seem to the careless observer to move on very swimmingly over the sea of life, neither doing nor enduring enough to give them a right to the name of saints. But there is a sacrifice keener far than that involved in hard labour, in coarse and scanty fare, or even in outward persecution; it is that ordeal through which a delicate and refined spirit passes in yielding up taste, as well as ease and comfort, for the good of others.

The minister's wife at Eastwood was a heroine whose record at last will shine as bright and pure as that of any woman who ever crossed the sea with the light of life to those who sit in darkness; perhaps few

of them ever made more real sacrifice for the heathen than she made for the dull, immovable, and unappreciative people of that remote town, where there seemed everything to be done in the way of refining and elevating, and yet where little could apparently be done, because the people were full and wanted nothing. There was no great, new field to strike into with Christian zeal and hope; but old ground worked over and over, the very stones of which seemed satisfied. The people, with the exception of a few "righteous," who saved them from moral paralysis, were a dull, heavy, dog-trotting community, who wanted no impetus, and were very jealous of ministers or any one else who believed improvements possible there.

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