our common distinctions, however useful and necessary in the limited station which we actually hold, and for the management of the very partial processes, whether of action or of thought, which are given us to conduct, are, however, not accordant with the wider range of events, and must, consequently, be ever leading us to erroneous inferences, whenever we assume them as fixed principles in our more general speculations.

Taking these explanations, then, along with us, we are now prepared to assert, as in the first paragraph of this section, that "the kingdom of God," when the expression is taken in its widest meaning, is not limited to any department of the order of creation, or to any one aspect of the varied scheme of things. Nature as well as life,—and the courses of providence as well as the dispensations of grace,— are not merely parts of one grand plan, but parts which, if viewed in their real connexion, would be found to have no lines of separation. Every improvement, even on the face of material nature, is hence as real, though, it may be, not so important or influential an improvement of " the kingdom of God," as any amelioration of the condition or feelings of living and religious agents ;-and the kingdom of

God will assume a grandeur and unity in our view, when thus considered as embracing all the arrangements of creation, which it could not have presented while regarded by us as broken down into distinct compartments, or perhaps as forcing its way amidst a series of other arrangements of a very different or opposite tendency. Indeed conclusions founded on this view of the unity and harmony of all the portions of the Divine kingdom, will be found to lie at the foundation of all the reasonings that are peculiar to this Work.

While, however, we contend for the importance of these considerations, as tending to give illumination and unity to our views, we must also keep in mind, that the phrase, "the kingdom of God," as used by our Saviour, had respect chiefly to that higher and nobler aspect of this connected empire which comprises the interests of moral and religious beings. And for this limitation in his use of the words, the following obvious reasons suggest themselves ;-first, that he presented himself to mankind simply in the character of a moral and religious Instructor, who consequently had to do only with those aspects of human nature which are subjected to the influence of moral and religious truths;-secondly, that, in

fact, these are not only the highest and noblest aspects of our nature, but those which give it its distinctive character, and entitle it to its peculiar station amidst the other arrangements of this material universe ;—and because, in the last place, any permanent and effectual improvement of the condition of mankind, in so far as their moral and religious constitution is concerned, has an obvious tendency to better their situation in every other respect,―even so far as to lead necessarily to the culture and good management of that system of arrangements which has an influence chiefly on their corporeal enjoy

ments.

It is also true, however, that the improvement, even of these lower circumstances of their condition, has a corresponding influence on their moral and devotional propensities;-so that the whole scheme of things is one intimately connected and finely adjusted plan,-and that, in fact, we cannot better our condition, essentially and permanently in any one respect, without extending an ameliorating influence even to those portions of our nature, or circumstances of our condition, which, to a hasty glance, might seem to have the least perceptible connexion with the improvement that was first established.

2. But, in the second place, considering the phrase," the kingdom of God," as applicable chiefly to those higher aspects of the entire scheme of things which embrace the interests of moral and religious beings, we have now farther to state, that, even under this higher significancy of the expression, that kingdom is not to be viewed as limited to any particular region or people.

The kingdom of Heaven, as we have already seen, consists in the prevalence of knowledge,—and virtue, and concord,—and freedom,—and happiness among men ;—in every thing that has a tendency to sustain or to better that higher portion of their nature, which constitutes them moral and religious beings;—and that kingdom is to be viewed as gaining ground precisely according as, by any means, these blessings of our moral and religious nature are more widely diffused or more effectually enjoyed among any portion of our species.

Now it is true, that, in looking over the varied assemblage of nations and communities that cover the face of our world, we perceive some of them to be gifted with high measures of light and of all moral blessings, and some to be stationed in a condition in which but the scantiest portion of moral good

is permitted to fall on them;-and if we examine the diversified conditions of mankind with a sufficiently careful scrutiny, we shall perceive, that there is as infinite a variety in the measure of their privileges, as in any other attributes that characterize their condition.

But we shall also perceive, that there never has been,―nor now exists,—a people among whom all knowledge,—and virtue,—and freedom,—and happiness have become extinct ;-and in proportion, consequently, as these blessings still remain to any people, and characterize their condition, in the same degree is the moral dominion of God still maintained over them, and they exist as parts of his gracious and paternal empire.

Indeed the differences of moral endowment and of moral privilege among the varied tribes of men, are but one instance,-and indeed a very beautiful and instructive instance,-of that corresponding variety by which all the varied orders of existing things are characterized, and by means of which, indeed, they are fitted to act together as portions of one vastly extended and wonderfully combined whole. It is, indeed, a mistake to suppose, that the highest improvement in moral virtue has always been made by