and goodness, all in one, and whom he nevertheless, (amazing thought!) can call his Father and his Friend.

See how St. Paul, in one short passage, (the first and second chapters of the Epistle to the Romans,) commemorates four different modes by which God manifests himself to man. By the works of Nature, which reveal his Majesty and Might. "For the invisible things of God,-namely, his eternal power and Godhead are clearly seen, being understood by the things that are made." By the laws of natural consequence, which reveal his righteous Displeasure against Sin, by annexing to it, nay drawing out from it, even as the fruit is developed from the seed,* its own appropriate punishment. "For, the wrath of God," says Paul," is revealed against all unrighteousness and ungodliness of men;" and if we enquire How? we discover from the whole context of the passage, especially from verses 24, 26, and 28, that the Apostle viewed this revelation as being made in God giving up the heathen to the brutalizing ignorance and the vile affections which Idolatry fosters. By the voice of inward Conscience, which reveals the Holy Will of God; For this "shews the essence of the law written in their hearts, their conscience also bearing witness and their thoughts the mean while accusing or else ex* Compare James i. 15.

cusing one another." And, lastly, by the voice of Christ and the proclamations of his Gospel, which reveals the pardoning Compassion of God. "For therein is the righteousness of God by faith revealed to faith,"-his willingness to pardon and approve and bless every returning sinner, upon the simple ground of faith in his Compassion.

All things, therefore, are manifestations of God, and from all things will the meditative Christian pass on to God. He looks around upon the earth, or upward to the heavens, and amidst the might and loveliness of Nature he thinks of him who made, and who sustains and blesses all. Nature is to him but the symbol of his Maker-the contemplation of it, but the steps by which his feeble powers are helped to climb the heights of Meditation, and at last to reach the Lofty One that sits supreme above his works.

Nor less devoutly does the Christian recognize his heavenly Father in the close concatenation of Events, and in all the ordinary, as well as the surprising turns of Providence. History becomes to him alive with indications of his God. And like the sacred Historians, who never separate earth from heaven; events which are but products and results, from the root and cause of them in the will of the Supreme; nor men, in all their various purposes and works, from God, who uses and con

trols them all so also does the meditative Christian recognize in all occurrences an all-directing God. "The fortune of Alexander," says Bishop Newton, "is but another name for the providence of God." And still more generally may we say, The fortune of the world in its innumerable parts and its immeasurable whole, is but the ordination of God. This is the clew which guides the devout man safely through the labyrinth of events, tangled with mazes and perplexed with errors, and by this he walks in peace. He may not see, still less make out, the objects round him. He may not be able to tell the way he came, nor that which he is going, nor what will be the next turn in his path. But then he has the clew! he holds fast the clew! and this, therefore implicitly and confidently, -ignorantly if you will; but with an intelligent ignorance: -blindly, if you please; but not without inward light this he grasps, and this he follows, with a quiet adoration.

But still more does he feel the unity of God's unceasing agency in that history which is, beyond all others, full of interest and instruction to himthe history of Himself. Viewed in the light of Faith and Love, how wondrous to him is the story of his life! Not a circumstance therein, but he can either see in it the hand of God, or can believe that it was there. Not a single tint of dark or

bright in all that many-coloured picture, but is harmonized into one quiet whole, by the softening light of God's uplifted countenance shed over all.

And then, especially in what are called the influences of his Grace; (though all is Grace, through Nature, history, and providence, from first to last,) in the truths and promises of his holy Word - the work and invitations of his Son-the consolations of his Spirit and the thoughts that from these several sources stream into the mind and fill it with a peace, a hope, a vigour which no other revelations can afford-O here it is, above all, that the devout believer loves to recognize his God! Here, to look out with an elevating awe upon the wide spread ocean of his goodness, till contemplation breaks off and loses itself in Wonder; till all objects and all thoughts find their confluence and their outburst in one deep broad stream of Adoration, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first given unto him that it should be recompensed to him again? For of him, and through him, and to him, are all things: to whom be glory for ever! Amen!"

Thus then, Adoration is the offspring of Contem

plative Devotion. We glide along the ever deepening tide of thought into a new world. Outward objects vanish from the consciousness. Inward thoughts subside into one vast wave of undistinguishable feeling which lifts the mind above itself. The ideas of power, wisdom, love, unite and blend themselves in One great Being whose presence fills the soul, and with whom we commune, as it were instinctively, in unutterable prayer-the prayer, not of understanding, but of Faith-the inward gathering of the Spirit into itself to offer itself up to God -the gazing on his glory till new life flows from it through the heart, and that life is felt to be the life of God. Self is no longer thought of, nor the wants of self. We lie passive in our Father's hands and know no will but his. We are given up to his influences. We inhale his quickening Spirit. We join with Angels and Archangels, and with all the company of heaven, to laud and magnify his glorious name; evermore praising him, and saying, Holy, Holy, Holy, Lord God of Hosts, heaven and earth are full of thy glory; Glory be to thee ( Lord most High!

Speak we here of things unknown, and feelings set too high for man? Nay, but we speak the language, and express the feelings of our Common prayer book, in its holiest office. And we give utterance to thoughts which every pious heart au