dinate parts of the series derive their value. But the truth is, that the simplest and most satisfactory mode of viewing this whole subject, is that which considers all the various events of life as parts of the duty assigned us by God,-which, therefore, we can discharge as services given to us by him,—and which, when so performed, become,—whatever their relative importance to other events may be,-testimonies of our loyalty, which may be as sincerely and acceptably paid by the performance of those duties which seem small and unimportant,-as by the discharge of others which only appear more momentous to us,—from the limited and partial view which alone we are capable of taking of the relative position and comparative value of events. To clearer intellects, and more extensive powers of observation, -which could take in the whole plan of Nature and courses of Providence, all events would probably appear to possess equal importance,—and to be but parts of one simple,—and entire scheme,-only broken down into apparently distinct portions to suit our limited and progressive powers of observation and of action. Under this view the smallest actions may be the source of the most important results ;and there is no part of conduct of which we are en

titled to say, that it is undeserving of our care, or incapable of being used as a testimony of our duty to God.

In the application of the principle which we have thus stated, the Author is anxious to avoid the common error of branching out his exhibition of duty or of a good life,-into a great variety of particular rules. This he conceives to be the prevailing error in the construction of such works,—and especially of the greatest of all the works that have been written with this design,—he means the voluminous, and valuable work of Reinhard on Chris

tian Morals.

The great objection to the plan of such works is, that they break down the unity of life and action, -and exhibit human conduct under aspects different from those in which it is seen amidst the living scenes and animating interests of real life. They are constructed, in fact, with a reference to technical divisions of the powers of human nature, which are derived entirely from the limited theories of darker ages, and presuppose abstractions that are

entirely arbitrary and unsuited to the simple and entire structure which human nature really exhibits.

And they are as useless in their applications as they are erroneous in their conception or design;-for, not only are these rules insupportably tedious in the perusal,—but, to be observed, they presuppose a disposition in mankind to avail themselves of their direction ;-but it is obvious, that where this disposition already exists, particular rules are scarcely necessary to be stated,—or, indeed, cannot be applied to the constantly-varying incidents and details of life,—and, on the other hand, when this good disposition is wanting, there is no chance that such rules will be consulted, or be of any efficacy, if they happen to be pressed on the notice of men. Such vast bodies of particular rules,-branched out under technical divisions,—may, therefore, be a curious study to those who have a taste for such reading,-but are really of no use to the multitude of men ;—nor, indeed, are they capable of a literal application to the infinitely-varied events that make up the usual course of life.

The Author is, therefore, of opinion, that his object is more likely to be attained by the exhibition of a general outline or picture of a good life ;—that

is to say, of that style of conduct which man can really exhibit,—and by the realization of which he is entitled to be considered as having acted up to the capabilities of the nature with which he is gifted,and as having duly availed himself of the circumstances amidst which he is placed.

Most men, it is obvious, have no such distinct idea of what really constitutes a good life. They act, on the contrary, very much at random,-and proceed from day to day along the stream of events, without having endeavoured to state with themselves what is the style of conduct to which they should devote themselves, that they may secure the measure of excellence which is consistent with their powers,—and suited to the peculiarities of their place in life.

The evil goes yet farther than this; for they not only have not formed to themselves any idea or plan of conduct,-or of a good life, suited to their powers and place, but most men are distracted by an idea,—that there is a kind and measure of good quite distinct from the tenor of conduct which they feel themselves bound to maintain, by the daily and pressing incidents amidst which they are placed, and on the due management of which

their interests, so far as this world, at least, is concerned, are suspended. In plain words, most men have an idea of an excellence which is altogether abstract and imaginary,—and their minds are in a perpetual state of disquiet and contention,—between what they feel that, by their place in life, they must do,—and their conception of some abstract, and ideal, and purely-spiritual excellence, which, from their erroneous modes of thought, they fancy it is their true and only interest to attain.

The consequence of all this is, that men's conception of what is good in conduct seems only to dishearten and perplex them in the conduct of real transactions;—and that, in pursuit of an abstract and imaginary good, they lose much of that interest in the things of this life, which would secure to them substantial worth.

Now, to counteract this, it is the purpose of the Author, in this part of the Work,—to offer such a view of a well-conducted life,- -as may at once present a distinct conception, to the minds of his readers, of such a style of conduct as all men may attain, —and may, at the same time, reconcile their pursuit of earthly objects with a discharge of the duty which they owe to God,-as subjects of his kingdom.