It is from the same cause that all the fantastic and delusive ideas respecting the "internal life," and a world of feelings and thoughts distinct from all external interests, and the proper region of the spiritual part of man,-have proceeded,—and at times have exercised so wild an influence over the speculations and conduct of some of the best and most amiable of our species.

It is hence, too, that "the things of this world,”even its most serious and pressing avocations, have so often been viewed as unworthy of the cultivation of minds intent on the purification of their own hearts,—and impressed with a belief that they had a higher and more appropriate field for their exertions in the mystical region of their internal feelings.

And it is from this cause, lastly, that so much inconsistency, and so many unsatisfactory speculations are found to pervade the works of almost all moralists; and that, while the practical maxims of this science have been in all ages the best-established of all truths, and the most level to the comprehension of minds of every order,-its theoretical principles are in a more rude and unsatisfactory state than, from the importance of the subject, it is almost possible for us to believe.

By simply viewing the graces, not as separate existences, but general expressions of certain modes or styles of acting, the whole of these errors vanish,

and unity and consistency are introduced into a subject, which previously seemed banished from the region of philosophy to the common haunts and rude and unscientific conceptions of ordinary life.

In the last place, then, we may now perceive in what sense it is true that Christianity has awakened the attention of men more strongly than had ever been done by any preceding system of doctrine, to their internal feelings, and to views of duty and of moral conduct more spiritual, than those which prevailed during even the most enlightened ages of heathen antiquity.

It has often and eloquently been claimed for Christianity, as one of her proudest distinctions, that she has thus spiritualized the views of man,—and that, consequently, a purer and more searching morality is characteristic of her tenets, than had been recommended by any preceding doctrine.

And there can be no question as to the fact ;though there is much reason to suspect that the precise nature of the fact is not well understood;-for it certainly was not the object of Christianity to call

men to the cultivation of any feelings or views which were merely spiritual and internal, and which had no relation to the real and substantial interests and transactions of life;—but she made the views of man, respecting all moral duty, more pure and intellectual, and, consequently, more suited to the high nature and great relations of man,—by exhibiting to him, in a more interesting,—and distinct,—and ample manner, those varied aspects of his condition, by which he is connected not merely with the more vulgar interests of this life,—but with the purer scenes and more enduring interests of a higher world, and of everlasting ages;—she showed him also, in more impressive lights, his varied relations to his fellow-men,—and to all the Divine dispensations; —and thus she purified and refined his views, not by leading him to dwell exclusively or chiefly among imaginary scenes, or merely spiritual interests,but by rendering his spiritual feelings more available and interesting from their connexion with actual events;—and, on the other hand, by giving to external transactions something of that purer and higher character which belongs to objects that have a relation even to the grandest interests of the invisible world, and which are capable of extending

their influence, according as they are well or ill conducted, over the yet undisclosed events of interminable ages.

RECAPITULATION,-ADVANTAGES OF THE PRECED

ING MODE OF CONSIDERING THE OBJECT PRO-
POSED TO MAN AS A SUBJECT OF THE DIVINE

KINGDOM.

It will be observed, that the purpose of the Author, in this second part of the work, has been, not to point out rules for the successful conduct of life, -but simply to ascertain, generally, what is the object proposed to man as a subject of the kingdom of God on earth;—and in this respect his work differs essentially from most of those which have appeared upon the same subject on the Continent. Thus, after it has been ascertained, according to the Author's idea, that the object proposed to man, is the due and successful fulfilment of the duties of his peculiar station in life, it may still be asked, in what way the duties of that station can be most appropriately accomplished ?—and the answer to this question would lead, as in the great work of

Reinhard on Christian Morality, to a statement of the various duties by which the sphere assigned to us individually in life may be most successfully filled.

It has appeared to the Author, however, not only that a preliminary point was necessary to be ascertained, namely, what is the precise nature of the object proposed to man, but also, that the determination of that point is of far more moment than a statement of the particular rules, by means of which the object when ascertained can be most securely gained. For the fact seems to be, that provided the minds of men are properly directed with respect to the object,—and are at the same time well-disposed with respect to its attainment,-the particular rules to be followed for attaining it may safely be left to the individual consciences and feelings of men ;and will, indeed, be more satisfactorily determined by these means than by any enumeration of practical maxims which it is possible to give. These rules, indeed, may all be comprised within a very narrow compass, and, if extended into minute subdivisions, will infallibly, as every person acquainted with the continental works on the subject must have felt, be found to be both tedious and nugatory.