his nature, its examination does not belong to that portion of the work in which we are now engaged, and which professes to point out the object proposed to man as a subject of the kingdom of God,—but to that future portion of the work, in which we shall endeavour to state the best mode of attaining this object. What has now been said, accordingly, is only intended to remove errors which have perplexed this subject, and to prepare the way for a more clear and full exposition of the true object set before man. In the third part of the work we shall contemplate the subject under another aspect ;—and shall endeavour to show that the object proposed to man being the fulfilment of the varying sphere of duties assigned him by his particular station in life, Providence has supplied him with a most beautiful and powerful aid for the attainment of this purpose, in that capacity which so finely characterizes his nature, of forming, at every moment, an idea of something still better and purer than he has at any moment attained,—and of thus ever working after a higher model, by the inspiring influence of which all his duties are made dignified and delightful.

A MORE DISTINCT VIEW OF THE OBJECT PROPOSED TO MAN AS A SUBJECT OF THE KINGDOM OF GOD.

Taking it for granted that the foregoing considerations are sufficient to prove that the object proposed to man is not perfection, we are now to state in what that object really consists.

The great source of the errors which have perplexed the ideas of men on this point is to be traced to their disposition, founded on certain abstractions and distinctions, which have obtained a very general influence, to exclude the common occupations and pursuits of life from all title to be considered as portions of the Divine scheme,-and rather to regard them as avocations from the proper duty assigned to man, than as means made use of by providential wisdom for carrying on the economy of his govern

ment.

It has hence resulted that the world and its occupations have been placed in opposition or contrast to the interests of the Divine kingdom;—that man has been regarded as a subject of that kingdom only in so far as his spiritual and immortal nature is concerned;—and, consequently, that the object pro

posed to him, as a subject of that kingdom, has been stated to be, not the due occupation of the station in life which he actually holds, and by means of which only he acts an effective part in the promotion of the Divine plans,-but some higher and more spiritual and abstract object, suited to him simply under his designation of a religious, or moral, or spiritual being, and connecting him not immediately with the interests that surround him in this world, but with the higher order and more intellectual interests of an invisible and spiritual system.

It is hence that in stating the object proposed to man, either perfection,-or some abstract and insulated state of his spiritual part,—or the cultivation of certain graces and dispositions of mind, considered not as the springs of actual conduct, but as distinct and separate parts of his higher nature, or some other object similar to these, and founded on the same divided view of his nature, has so universally been represented as the object after which he is bound to aspire-and that thus not only has his attention been diverted from a becoming interest in his actual circumstances and more substantial duties, but that these have so often been set in contrast to what

have been regarded as his more important concerns; --and that in devoting himself to them, as he feels that he must do, independent of all speculations respecting a higher object supposed to be proposed to him, he has been led to consider himself as only giving his time and attention to interests which indeed are forced on him by his present connexion with this world, but which are merely hinderances to him in that course of true ambition on which all the aspirations of his heart ought to be fixed.

All this, I say, has originated in those limited and partial views of the Divine kingdom,—its objects,— its means, and its purposes, which have become common among men ;—and there is no person, accustomed to speculate on subjects of this nature, who must not often have felt, that, by means of these limitations and errors of view, many great perplexities have been introduced into all our ideas of duty;—that the business of this world, even when pursued with the sublimest views, has been degraded from the rank to which, by the present arrangements of Divine Providence, it seems to have been intended to be raised ;-and that not unfrequently a fantastic and unnatural character has been given to the wishes of those who are most anxious to

acquit themselves as good servants of God,-but who have been taught, by the influence of early-acquired views, to transfer all their interest from the things of this world to vague and aimless aspirations after an undefined state of their own internal feelings, or after the advancement of some invisible interests which belong entirely to the spiritual and eternal world.

As soon, however, as it comes to be understood that all the arrangements of life have a part in the vast scheme which Divine Providence is carrying on for the future glory of his kingdom,—that the definite station which every man holds in life is precisely that which renders him an effective member of that vast community which constitutes the moral empire of God,—that every man holds such a definite place, by which he is distinguished from every other individual,-and that all the exertions of all the countless myriads of our race are made to co-operate, by that wisdom which superintends them all, for the evolution of his gracious, though to us but dimly-discovered purposes,―our ideas of the Divine kingdom become not only vastly enlarged and simplified, but a new character is given to all our notions of the place which we individually hold in