mental feeling, is nothing but a certain state and relation of the thoughts. And hence its permanence when the fire of animal life is gone. Hereby it becomes part of the soul itself and partaker of its immortality. States of sensation become more feeble at every repetition, because they result from the excitement of animal powers which are perishable. But states of mental feeling— taste, affection, sentiment,-are strengthened and matured by exercise, because they rise from, and are re-produced by thoughts, which are enduring. Not the most novel, but the most familiar, scenery; not the most strange but the best known, melodies; not the newest but the oldest friends; not the most startling, but the most intimate and inborn truths are those which most delight the mind.

;

And therefore by frequent contemplation of those works and ways of God, which repeat and reflect upon us from every side his great Idea, must we make the feeling of his presence intimate and familiar. In all places of his dominion He is present. Heaven and earth are full of his glory. And, therefore, in all places of his dominion, will the meditative spirit recognize his presence and adore his glory. The foundation of all true Religion is the grand truth of the Unity of God — of the universal agency of one and the same great Being in all events and things. And this unity is

not practically realized but in proportion as we see God in all things and all things in God. "He only," says Bishop Taylor, " to whom all things are One, who draweth all things to One, and seeth all things in One, may enjoy true peace and rest of spirit."* Whenever we contemplate powers at work in Nature, or in Providence, or in Grace, which we neglect to refer up to the One undivided source of life, we are resting in something below God, and breaking into fragments his Unity. Nay, when we contemplate God too distinctly under different aspects, as sometimes the God of Nature, and sometimes of Providence, and sometimes of Grace, we are going far to make this same most dangerous separation, and to set in opposition in our minds the various attributes and workings of the single One.t Who does not feel that men have spoken and written as if the Jehovah of the Jews had abandoned all the rest of the world to meaner hands and as if the miserable heathen were not only "without God" through the blindness of their own heart, but without his sovereign rule and *Which sentence is borrowed from Thomas à Kempis: : "Cui omnia unum sunt, et omnia ad unum trahit, et omnia in uno videt; potest stabilis corde esse, et in Deo pacificus manere." De imit. Christi. I. iii.

+ It is a dull and obtuse mind that must divide in order to distinguish. And in such we may contemplate the source of superstition and idolatry. COLERIDGE,

mental feeling, is nothing but a certain state and relation of the thoughts. And hence its permanence when the fire of animal life is gone. Hereby it becomes part of the soul itself and partaker of its immortality. States of sensation become more feeble at every repetition, because they result from the excitement of animal powers which are perishable. But states of mental feelingtaste, affection, sentiment, are strengthened and matured by exercise, because they rise from, and are re-produced by thoughts, which are enduring. Not the most novel, but the most familiar, scenery ; not the most strange but the best known, melodies; not the newest but the oldest friends; not the most startling, but the most intimate and inborn truths; are those which most delight the mind.

And therefore by frequent contemplation of those works and ways of God, which repeat and reflect upon us from every side his great Idea, must we make the feeling and familiar. In all plac present. Heaven and ea

And, therefore, in all place

not practically realized but in proportion as we see God in all things and all things in God. "He only," says Bishop Taylor, " to whom all things are One, who draweth all things to One, and seeth all things in One, may enjoy true peace and rest of spirit."* Whenever we contemplate powers at work in Nature, or in Providence, or in Grace, which we neglect to refer up to the One undivided source of life, we are resting in something below God, and breaking into fragments his Unity. Nay, when we contemplate God too distinctly under different aspects, as sometimes the God of Nature, and sometimes of Providence, and sometimes of Grace, we are going far to make this same most dangerous separation, and to set in opposition in our minds the various attributes and workings of the single One.t Who does not feel that men have spoken and written as if the Jehovah of the Jews had abandoned all the rest of the world to meaner hands and as if the miserable heathen were not

fatherly care, his "doing good and giving rain from heaven and fruitful seasons;"

-nay, and as if the God of the awakened penitent had not been also the God of the previous prodigal, nor were the God of those around him in "the world," who amidst all their ignorance and sinfulness are nevertheless" made of one blood with him," and have their common Father, "not far from every one of them." It is the God of Nature who is also the God of Revelation; and the God of Providence who is the God of Grace. God has not revealed himself by one method exclusively but by many; and God does not work in one domain exclusively, but in all. And therefore we must have an eye for all his revelations of himself, and our total impression of his character must be collected and compounded from them all. Each is imperfect, taken by itself, but each contributes something to the grand and perfect whole. Let the man of observation, and the man of experiment, and the man of science, and the man of history, and the man of the bible, admire, each one in his particular sphere, the marvellous revelations of divine power, and wisdom, and goodness; but let the man of large Devoutness, standing in the centre of a sphere which circumscribes them all, trace up (by faith, wherever sight may fail him,) all these several rays of glory into that stupendous BEING who is power, and wisdom,