"And, now again, in this very image of an outward life devoted to the good of others, we find we have another image of the deity. He from eternity consecrates his infinite powers, his unfathomable wisdom to bless his uncounted hosts of creatures. And here again the image of our aspiration is also the symbol of our worship.

“While we adore him then as him whose mercy endureth for ever-him upon whom all eyes do wait-who openeth his hand and satisfieth the desire of every living thing, let us pray to be made followers of him as dear children; to learn to do good and to communicate; to look not every one on his own things, but every one also on the things of others; and, like him, never to be weary in well-doing. And now, dear friends, let us never forget to prize this three-fold idea of our eternal Father, as infinite intellect—as holy moral life within, and as the life of blessing without. For what privilege can be greater than to welcome this glorious and transforming idea into our soul, and through it hold communion with the most exalted of beings? And then in proportion to the depth of our worship is also our desire to be like him. That worship as it rises from us becomes like a blessed spirit drawing us up after it with the powerful bands of aspiration. Oh, if we have loved to gaze on the image of a noble life within and without, which drew us on, how much more shall we gaze through that image upon that all-perfect spirit who draws us up towards himself.

"We know that to endeavour to become like him is indeed a law laid upon us by himself, the sovereign of the universe. But can we look on this spiritual beauty without feeling our minds outrun the pressure of law, and stretch forward with the yearning of ASPIRATION, crying out- I delight to do thy will, O my God; yea, thy law is within my heart?'

"Yet in this very conception of Divine excellence, and the aspiration to attain it there is contained, is there not, in all our minds the sense that we have not yet attained, it may be that we have done despite to its sanctity. In our aspiration after holiness and wisdom, there is ever a sense of sin and ignorance. Let us give utterance to these feelings in the words which from of old have so beautifully expressed man's aspiration and penitence."

And now, not the grand central organ, but a smaller one beneath one of the eastern towers, which was called the

tower of aspiration, began to shed its plaints aloft, stealing through the chambers of that lofty tower to the heavens, and in melodious but wailing tones the voices chanted :—

"Have mercy upon me, O God, according to thy loving-kindness; according unto the multitude of thy tender mercies blot out my transgressions. Wash me throughly from mine iniquities, and cleanse me from my sin. For I acknowledge my transgressions, and my sin is ever before me. Against thee, thee only have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. Purge me with hyssop and I shall be clean, wash me and I shall be whiter than snow. Create in me a clean

heart, O God, and renew a right spirit within me."

When the last faint sound of the music had died away, the speaker resumed-" Once more my fellow-learners, as we gaze upon all that spiritual being which has been presented to us, and think of the majesty of its thought, and the bright excellence of its moral character, and feel ourselves kindred thereto, what capacities of thought, of knowledge, of excellence, do we not detect within ourselves. We discover that we have capacities which it would exhaust the infinite time itself fully to develope. We too are infinite like the Father from whom we have come. But ah, no sooner does this vast discovery rise upon us, than the shadow of an awful doubt begins to cloud the infinite desires which it kindles. For but as an instant is this mortal existence, compared to our unbounded aspiration. Already the death shade creeps upon us, and only a poor fraction of the morning promise of this nature will have been realized; and our hearts say, in the sad words of the ancient poet. Man that is born of a woman is of few days and full of trouble. He cometh forth like a flower, and is cut down, he fleeth also as a shadow and continueth not.'

"But friends, we turn our eyes back on that brotherhood of noblest humanity, and assure ourselves again of the worth of that nature which shines in them, as well as in ourselves. We assure our minds that it is so excellent, so infinite in promise, that it of all things in this universe, deserves an immortality; and then, turning to that God whom we have now learnt to know, we assure ourselves that he too reverences what we reverence, he loves what we in our highest moments love; and now, the conviction pervades us that he too recognises that infinite worth of the soul; that he sympathises with its infinite aspirations, and will do every thing

to give to that soul and its aspirations the field of destiny it needs. Thus, out of appreciation for the worth of the soul and its aspirings, as those are manifested to us in the greatest of our race, and out of the assurance of God's appreciation and love for the same, springs a new and glorious HOPE, the sure and certain hope of eternal life, confirmed above all to us by the revelation of Jesus, and his own resurrection from the death in which his spirit had seemed to set

"So then now we need not be paralysed by doubt as to the end of our labour. Whatever spiritual excellence we build up shall not be swept away to-morrow, but endure the foundation of grander erections to eternity. Not, indeed, but that the picture of a high spiritual life, however short its duration, is worthy of our ambition. Though it were inclosed within only the narrow frame-work of a mortal birth and death, it would still be the only true thing for us; but how great, then, must be our aspiration to attain that glorious life, since it will really be spread over the boundless walls of the temple of eternity."

The speaker had scarcely ceased, when the third organ sent up its joyous breathings through the tower of hope beneath which it stood and the voices chanted:—

"My heart is glad, and my glory rejoiceth; my flesh also shall rest in hope. For thou wilt not leave my soul in the grave, neither wilt thou suffer thy holy one to see corruption. Thou wilt show me the path of life in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.-Amen."

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CHAPTER VI.

LESSON IN THE PORCH-A FRAGMENT.

ART-STUDY (DRAWING AND MUSIC.)

Teacher. "You have often been out into the fields. Did you not love to look on the flowers and leaves, the graceful blades of grass, with diamond dew-drops at their points, the gently sloping lawns, the winding streams, the mossy rocks, the large waving trees, the birds, the faroff blue hills, and above them the light clouds ?*-What did you

call all these things ?"

Pupil.-"Beautiful."

Teacher." Then you love to look on things which are beautiful? -Have you ever reflected what are the particular things which, in the objects about you, make them seem so beautiful ?" Pupil."I think it must be their form and colour.

Teacher.-"Yes; and there are other beauties than these. The sounds of nature are beautiful, are they not? They are not mere noises. They are MUSIC; by which we mean beautiful sounds. Such are the singing of birds-the sighing of the winds through the trees-the murmuring of water in a brook-the roar of a waterfall-the lowing of cattle the bleating of sheep-the murmur of bees and other, insects. It is exceedingly delightful, is it not, to hear this various music of nature ? Well, then, you detect in yourself a love for the BEAUTIFUL. Now, let us see if that love is a feeling which you ought to indulge and cultivate. Let us suppose, on some fine day, a mother, thus addressing her two children-Charles and Frank. Well, my children, it is a beautiful day, let us go out into the pleasant fields, and look at the beautiful flowers, and trees, and streams, and animals, and up to the glorious blue sky, and listen also to the beautiful sounds of birds, and streams, and winds.' Frank answers, 'Oh, yes, mother, I shall be very glad to go, for I love to be with those beautiful things.' But Charles replies, "Oh, no, it is so much trouble to walk so far for the sake only of seeing and hearing these things. Do let me stay at home.' (And he thinks to himself, I had rather remain here and do nothing. I hate taking trouble. It is so pleasant to do nothing.')" "Now, which do you think the nobler of the two? Which do you think you would rather have for a companion? To which could you look up with most respect? Do you not feel a kind of contempt for a child who is so listless that he could prefer to enjoy a mere lazy, doing nothing, rather than go out amid all that is beautiful? What feeling is it that leads Frank forth to study the beautiful ?"

Pupil. "The love of the beautiful."

Teacher. "What feeling is it keeping Charles back ?"

Pupil.—“The feeling of laziness, or indolence, or love of repose."

*The answers are not given when they are obvious.

Teacher.-"Which ought we to prefer."
Pupil.- "Love of the beautiful."

Teacher.-"Suppose that Charles declines to accompany his mother because he secretly thinks that when they are gone he shall have an opportunity of going by himself into the garden, and eating as much fruit as he pleased. What feeling will then be secretly keeping him back ?" Pupil.- "The love of eating."

Teacher." And what feeling rises in your mind towards one who is so possessed by the love of eating that he cannot resist it, in order to enjoy the beautiful ?”

Pupil.-"Disapprobation, pity, and contempt."

Teacher." Then it is plain the love of the beautiful is nobler than the appetite."

Teacher.-"Suppose Charles and Frank have been playing with their rocking-horse, and Frank, when his mother calls them leaves his play, saying, 'I love to see and hear the beautiful things of nature even more than I love to play :' but Charles says, 'Oh, I do not want to go, I want to stay and play with my rocking-horse,' which is the noblest character."

Pupil.-"Frank.”

You

Teacher.-"Yes, it is right to play sometimes, but I think you must feel that it is nobler to love the beautiful than even to love play. Again suppose Charles says 'Oh dear, I am afraid to go with you. are going through the fields, where there are cows. You are going by farmer Hodgkins' yard, and there is a great dog, and perhaps he may break his chain.' What will it then be keeping Charles back ?" Pupil.-"Fear or cowardice."

Teacher." And which do you think is the worthier, nobler feeling-the love of the beautiful which leads Frank forth caring nothing for cows and dog, or fear which keeps Charles back ?"

Pupil.-"The love of the beautiful."

Teacher." Ought Charles to be kept back by such a feeling? Do you not feel a kind of contempt for him for yielding to such a feeling? Again: suppose Charles says, 'No, I had rather not go out with Frank; I am very cross with him, and I do not like to walk with him,' -what feeling will that be on Charles's mind ?"

Pupil.-"Anger."

Teacher." And ought Charles to prefer gratifying anger to gratifying his love of the beautiful?"

Teacher.-"Well, suppose again that Charles says, 'Oh no, I do not like to walk out with Frank; he is not big enough or sensible enough to walk with me. I think myself fit to be companion for some one older than he is.' What feeling will this be in Charles's mind ?"

Pupil.-"Pride a fondness for thinking too highly of himself." Teacher." And is this a feeling which ought to keep him back from gratifying love for the beautiful?-Again, suppose Charles saying, I do not like to walk out with Frank, he has such a shabby dress, and is such a little boy. I should be quite ashamed if James or Henry Atkinson should meet us. They would quite laugh at me.' What feeling again will that be in Charles's mind keeping him back ?"