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In the last place, we shall consider the situation of man in this world as presenting to him innumerable smaller and more evanescent duties,-or means either of attaining good or of avoiding evil, -which the generality of men are too apt to overlook, but on the right management of which our success in attaining the object proposed to us, depends, to a much greater degree, than is commonly imagined.

Life, or the situation of men in this world, will thus, according to the foregoing division, present itself to them as divisible into three great fields.

The first comprising that high field in which the great and pure conceptions of good that enter into the human constitution find their appropriate objects.

The second, embracing that middle portion of the vast scene of Nature, which is characterized by the visible objects, the daily labours,—the hourly vexations, the rough contentions of life;-in a word, by all the strong and palpable interests that, to the generality of men, make up their earthly condition, -and

VOL. II.

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The last presenting, though, as it were, on a diminished and dimmer ground, those smaller and more apparently fugitive duties which it requires a finer eye to perceive, and much good conscience to improve, but which have a powerful, though often imperceptible, influence on the successful issue of the more obvious and rougher duties which are more constantly in our view.

It is hoped, that in the prosecution of this part of the work the Author shall be able to present views as novel, but, at the same time, as instructive and pleasing as in the two former parts;-that these views, also, will be found to be in perfect harmony with those already exhibited,—and, indeed, to be natural consequences of them ;-and that they will go far to correct many prevalent errors of a very pernicious kind, and to render the path of duty peculiarly pleasing, by showing it to be that true and good path, in which all our best and most natural feelings should dispose us to walk.

SECTION I.

THE IDEAL-OR DOCTRINE RELATING TO

A HIGH STANDARD OF EXCELLENCE.

PHILIPPIANS iv. 8. If there be any virtue-and if there be any praise-think on these things.

Taking, then, the foregoing divisions as the plan on which we propose to arrange the observations of this part of the Work,-our first series of remarks relate to the proper nature and peculiar functions of that high feeling of excellence with which man is gifted, or that power of forming ideas of faultless beauty by which he is so remarkably distinguished, —and the general maxim, accordingly, which we inculcate on this subject is the following,-viz.

THAT IN ORDER TO ACCOMPLISH THE OBJECT PROPOSED TO MAN, AS A SUBJECT OF the kingdOM OF GOD, HE MUST BE CAREFUL TO PRESERVE A HIGH OR PURE FEELING OF THE DEGREE OF EXCELLENCE WHICH HE IS CAPABLE OF ATTAINING, IN OTHER WORDS, HIS NOTION OF IDEAL EXCELLENCE MUST BE MAINTAINED IN FULL

POWER.

For the more perfect comprehension of the meaning and importance of this maxim,—the following topics seem deserving of attention :—

1. DIFFERENCE BETWEEN STATING PERFECTION, AS THE OBJECT PROPOSED TO MAN, AND ONLY ASSERTING THAT HE HAS AN IDEAL STANDARD AFTER WHICH HE IS CONSTANTLY STUDYING TO MODEL HIS CONDUCT.

We formerly bestowed some care in endeavouring to prove, that the object proposed to man, as a subject of the kingdom of God, is not perfection in the strict and absolute meaning of that term, but the due fulfilment of the obligations imposed on him by his appropriate place in life;-we accordingly attempted to show how the idea of perfection, and the term by which it is denoted, are formed by the combined operation of the imaginative and generalizing

powers of human nature ;-we remarked, that this conception varies in its character according to the varying powers of all the individuals of the human race; that, in fact, we have not, and, from the limitation of our powers, cannot have any idea of absolute perfection;—and that much confusion seems to prevail in the minds of men respecting the true nature of the power by which their conceptions of ideal excellence are formed,—and the part which these conceptions are destined by nature to play in the grand office of conducting human nature to its most excellent condition.

We have no doubt that the freedom of our remarks on these topics must have surprised those who have not formerly thought upon this subject,—and that many questions which it is important to have noticed, must have arisen in their minds from our statement.

Is it not, then, a fact, they will naturally inquire, that the human mind has the power of forming some idea or other of perfection? is not the whole language of men pervaded by tokens of the influence which this power exercises over their thoughts? have not the wise of all ages made much use of this capability of human nature? and does not every in

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