he would only deliver me out of danger.' *** There are three things I would wish you to remember: 66 6 First, What is meant by giving your heart to God? Second, Why should you give your heart to God? Third, How should you give your heart to God? I think you can give me a reason why you should give your heart to God. This God has given us his heart,' and I think he said also, he has given us his hands, to keep us from danger; he has he has given us his ears to listen to our prayers. God is more ready to hear us than we are to ask him. I don't know how many dangers might come to you if God did not take care of you. If you were going across the road you might be run over, if God did not lay his hands upon you. "God pitied you and me when we were young, and when we were naughty. Do you know what pity means? Suppose you were to meet an old man shivering, who was very hungry, and perhaps had no bed to lie upon: you would wish, perhaps, that it was in your power to relieve that man. Do you remember about the father who was burnt in going to look for a child when his house was in flames? He saw that there was one child wanting, and he rushed through the fire and smoke to look for the child, but he could not find it. It had been preserved by somebody else. The fire had increased; the stairs had given way, and the father had perished in the flames. This father's love was not so great as that of Jesus for you: perhaps he would not have gone up-stairs to look for the child had he known he would have perished. Jesus, when he came into the world, knew that he would be spit upon, and mocked, and put to death.' * * * * * At the time Eliza heard this discourse, she was only two months more than eight years of age, and there is a child-like simplicity in her account of it. But is there not a manifest understanding of the subject she had been listening to? and may we not hope she felt a personal interest in the subject? The language she uses is that of a child. But the child evidently believes there is a God, and feels she has a heart, and acknowledges the justice, yea, the goodness, of God's request, "Give me thine heart." Even then Eliza had given her heart to God! I am informed, however, that on the first Sunday of the following year, when the same clergyman delivered his farewell sermon to the congregation of Christ Chapel, Eliza was present, and thought she received a greater benefit than ever she had done before. Mr. Moore chose for his text 2 Cor. vi. 1, 2. This sermon, entitled "The accepted Time," was subsequently published by request. It is not only characterised by much talent, but by a very argumentative and forcible elucidation of fundamental, though disputed, points of christian doctrine. I feel convinced that, in order to its having been either well understood or duly appreciated, there must have been very close attention, and no small amount of correct christian knowledge, on the part of the hearers of this sermon. It seems to me to soar high above the capacities of children; and yet, after a lapse of five or six years, without having seen the printed copy, or heard it made the topic of conversation, Eliza told her mamma that to that sermon she could trace some of her deepest and most permanent religious impressions. To herself it brought an accepted time, and a day of salvation. She distinctly remembered the text, the subject, and the way in which it was treated. And this is now recorded to the praise of the glory of God's grace (for He worketh when and how He pleaseth), as well as an additional testimony to the knowledge and abilities that rendered Eliza Græme so superior to her years. The grace of God works wonderfully. It is a secret work, but it is efficacious, whether in the hearts of old or young, of rich or poor. The blessed Saviour affirmed a great truth to Nicodemus, when he said, in reference to the new birth, of which he had just declared the necessity, The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth. So is every one that is born of the Spirit." (John, iii. 8.) 66 This grace of the Holy Spirit illuminates the darkened understanding, so that even a child, under its influence, is made to know the things of God, which the wisest of men, in their natural condition, are unable to comprehend. This grace also purifies the heart from the pollutions of sin, and elevates the affections, and regulates the thoughts. Thus we find the Apostle Paul writing to Titus:"The grace of God, that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ: who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." (Tit. ii. 11-14.) Those who have already received grace are urged by the Apostle Peter "to grow in grace." (2 Epistle, iii. 18.) He who has begun the good work will carry it on; but we must use the means. As an operation of the divine Husbandman, grace is compared to the growth of corn, "first the blade, then the ear, after that the full corn in the ear." (Mark, iv. 26, 28.) The same idea of progress is expressed by the Apostle John, under a different metaphor. He addresses the believers in Christ by the various appellations of "little children," "young men," and "fathers." But whether it be in the germ or in the ripened seed, in its commencement or in its maturity, grace is wholly of God; and he knows no difficulties. With him all things are possible. He works as easily and as effectually in the heart of one sinner as of another. In an instant he can strike the proud blasphemer and persecutor to the ground, and raise him up an humble, penitent, and devoted christian. Or, by the indwelling of his Spirit, giving life, and light, and love, he gradually moulds the little child into the image and likeness of Christ. Grace in the heart will always manifest its sanctifying power in outward acts. The sinner becomes a saint. And if the mellowed and abundant fruits of righteousness, by which the aged christian adorns the Gospel, give glory to the God of his salvation; surely it will also be felt that nothing more beautifully displays the loving condescension of God, or the exceeding riches of his grace, than a holy child. There is a peculiar loveliness in youthful piety. "Grace is a plant, where'er it grows, Of pure and heavenly root; And yields the sweetest fruit." 66 All To call children "little innocents," is to deny the doctrine of original sin. If they are innocent, whence their sufferings and death? The Bible says, have sinned and come short of the glory of God;" and, "Death passes upon all men, for that all have sinned." But God can, and often does, make sinful |