down upon the spectators, then darting upward he started towards the sun, and rose higher and higher and still higher, until he appeared but as a little speck before the sun. Just so with him who yields to the powerful influence of christian principle. He may look earthward awhile, and soar around near the ground, but if true to the grace of God, he will arise, and fixing his eye upon the glories of heaven, mount higher and higher, going on from grace to grace, and from glory to glory! True religion is like water. Water will, if not hindered, invariably find its level. If you place a vessel full of water by the side of one that is empty, and establish a communication between them so that the water can pass from one vessel into the other, the water will run into the empty vessel until it rises as high in it as it is in the other. Religion is the water that comes from Godit flows from the throne of God into our hearts, and if not hindered, it will raise us gradually but certainly to its level in heaven. Blessed truth! glorious power of divine grace! There is nothing too hard for it. There is no temper but can be subdued-no disposition but can be overcome-no habit but can be reformed-no vice but can be rooted out. It is the power of God unto salvation to every one that believeth!

Reader, have you this divine principle, living and active? If you have, keep it and guard it as you would treasures of gold. It is of more value than gems and precious stones. It is the true riches of indescribable and ever increasing value. He who possesses it is rich indeed, and he who is without it is poor indeed. No other wealth can compensate for the absence of this-no other supply its place. It is a fountain of heavenly peace, and an inexhaustible source of sacred joy. It is a well of water springing up into everlasting life. It is a light cheering the heart, irradiating the path of life, chasing away the gloom of death, and shining unto the perfect day.

But I must not leave the impression upon your minds that it is simply a subject relating only to individual experience. It is far more. It is a matter of vital interest to the Church at large. There is no greater want of the times, than a piety that is the result of a living, active principle-a consistent, laboring, firm, and uniform piety. The impression that religion is nothing more than blind enthusiasm, or the fitful excitement of the ignorant and weak-minded, must be destroyed, but it can only be done by showing the true nature of religion, and arousing the Church to the exhibition of a piety springing from prin

ciple. Men must be taught by the Church, that grace is more than an exciting sound-that it has an existence in the heart as a directing and controlling power. I would rather have the distinction of calling attention to, and fixing this great idea in the minds of the people, than any honor in the gift of men. Let this be properly understood, and widely taught as the true theory of Christainity; let it be inculcated in the early lessons of family religion; let it find a place in the instructions of the Sabbath School ; let it be published from the sacred desk; let it be firmly held as an undisputed truth by all christians; and the effect will be seen everywhere in the beautiful consistency and permanent uniformity of christian character, the greater respect it inspires among others, and the increased power of the Gospel. Now we look upon the vascillating piety, the instability and frequent backslidings of christians, and mourn the want of principle. When shall these mournings cease? When shall we take down our harps from the willows, and rejoice in the beauty of Zion and the salvation of the Lord? When shall Zion put on her strength, and come out of the wilderness, comely as Jerusalem, beautiful as Tirzah, and terrible as an army with banners? When shall the glorious battle-shout of victory ring from line to line of the militant host: "The best of all is God is with us?" When shall one chase a thousand, and two put ten thousand to flight, and a nation be born to God in a day? That day of wonders and of glory will come, but not until we have a different religion from that of merely excited feeling. Guard well this point. If you have this principle, keep it; and you can only keep it by yielding to its influence. Wherever it urges, go; let it be unrestrained, and it will lead you to God's kingdom and glory. But what shall I say to you who are strangers to divine grace? What arguments can I use that have not been often urged upon your attention? What appeals can I make, that you have not often resisted? Will you still live without religion? Trust not in your morality, and expect not to be saved because of your honesty and benevolence. It is written, and will face you in the judgment," Without holiness no man shall see the Lord." Fearful truth! Morality may do for this world, because it regards your relations to men; but it will not do for eternity, because it does not regard your relations and duties to God. Hear me, then, "Prepare to meet thy God." Choose you this day "the better part that shall not be taken from you," and live for Heaven.

ALL THINGS WORK FOR GOOD.

BY REV. J. C. GRANBERY,

OF THE VIRGINIA CONFERENCE.

"And we know that all things work together for good, to them that love God, to them who are the called according to his purpose."-Rom. viii, 28.

What a rich promise! How full of comfort! Often has the troubled Christian thought that it was exactly suited to his need, and thanked God that it was ever written. Often has it seemed the only ray of light in thick darkness-the last fortress to which the soul could flee against the assaults of temptation. My brother, you would not have this one verse stricken out of the Bible for millions of gold. It is well to consider it. Sometimes men say that they wish they could understand it, but that it is a mystery to their minds. Let us have patience in examining it, and we may unfold the meaning of this mystery-if not to the satisfaction of a curiosity which would pry into the secret things of God, at least to the strengthening of faith and hope. "To them who are the called according to his purpose." I might launch forth upon the stormy sea of controversy, which has agitated the Church during centuries, about foreknowledge, foreordination, election, reprobation, and kindred topics. But I am talking for your comfort, afflicted Christian, and you have no heart now for such disputes: I prefer another course. I will attempt a simple explanation of the terms employed in the text, which, by avoiding rather than seeking to settle controverted points, may be acceptable to Christians of every creed. What, then, is the purpose of God? I understand by it his eternal decree, that through the mediation of his

Here

NOTE. This is the only instance of a second sermon from any of the contributors, and it is proper to explain the reason. When all the rest of the book had been printed, and I had despaired of getting the promised sermons of several of the brethren, who finally excused themselves on the plea of multiplicity of other engagements, I was troubled, because the volume would evidently be too small. At my earnest solicitation, Brother GRANBERY, at the last hour, furnished this sermon. W. T. SMITHSON.

Son, salvation should be provided for the lost world, both Jews and Gentiles; that it should be offered as a free gift to all, upon the same condition of faith in Christ; and that, without distinction, believers of every nation should be gathered into the one family of God. This purpose, foreshadowed in prophecy, was first clearly and fully proclaimed after the ascension of the Son of God; and it began to be fulfilled in those Jews and Gentiles, who, in apostolic days, received the unsearchable riches of grace, and became members of the household of faith. 66 Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself: that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him; in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ."*"Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord."+

Who are "the called" according to this purpose? All men to whom the gospel comes are invited to repent and believe, that they may enter upon the blessings of salvation; for God "will have all men to be saved, and to come to the knowledge of the truth." In this sense many are called, but few chosen, because the majority disobey the call. But is not this equivalent to affirming that only those who comply with the required terms of repentance and faith are called to take their places among the children of God and heirs of faith? Of those who excuse themselves for declining, amid the press of other engagements, to gather to his feast, Christ says: "For I say unto you, that none of those men which were bidden shall taste of my supper." To him who appears among the guests without the proper robe, he saith: "Friend how camest thou in hither, not

having a wedding garment?" These are rejected-are bid to stand back-are thrust into outer darkness. But the humble, the contrite, the believing, are called to fellowship with God and Christ, and to the hope of eternal salvation.

God, therefore, of his rich mercy, had purposed that Jesus Christ should, in the fulness of time, be set forth as the propitiation for the sins of the whole world; and that, without any respect to persons, whoever received him by simple faith in his atonement, should be admitted to the high privileges and immortal hopes of his peculiar and elect people. Do you earnestly repent of all your sins? Do you, renouncing every other trust, cling to the cross of Christ for salvation? Then are you among the called.

"To them that love God." Evidently this phrase describes the same class that the other does. Their great spiritual characteristic is the love they have for God. This is the first precept of the law and element of religion. Supreme love to God is the highest excellence in itself, and it comprises every other; it includes obedience. We must do his commandments because we love him: we desire to please him in all things, and we delight in his will, because it corresponds with, and is an exact expression of, his holy nature. Love cannot exist without constraining us to obedience; and obedience is merely apparent and wholly worthless, unless it is the development of love. Not those who say "Lord, Lord," but those who do his will, truly love him. You cannot love God and sin at the same time: love to one is hatred to the other. Love involves resignation; hearty approval of his will and acquiescence in it, as expressed in his acts as well as obedience; hearty approval and observance of the same will, as expressed in his commands. Supreme love to God cannot exist, apart from sympathy with those great ends which it is the pleasure of God to accomplish, or from confidence in his resources for subserving his own purposes in the best manner. You see, therefore, how love to God will manifest itself, viz: in efforts to be like God in our nature, because we admire him above all others, and wish to please him; in carrying out his will by the employment of every energy, both to perfect our own holiness, and to promote it among our fellows; in a cheerful and patient acquiescence in whatever he does to us or to any of his creatures. Do you thus love God? If Christ should ask you, as he asked Peter, "Lovest thou me more than these?" could you answer, "Yea, Lord, thou knowest all things; thou knowest that