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sidered no longer as parcels of the earth, of the same lump in which they originated, and to which they return, like triturated granite to granite again; but as inhabitants of the earth; as its several and independent contents, like stones in a scrip; or like travellers at an inn, who are also like rolling stones-making so many individuals of them. But the truth is, (let the mind conceive as it may,) that the relations here mentioned as Contents and Individuals will still be as much portions of the earth as any, and not independent subjects.

The individual contents of the kingdom, however, being thus formed or conceived, will admit of a twofold classification, i. e. general and particular. The particular classification of individuals in, or composing the kingdom, must be sought in the particulars of the subject, the general being that now considered; and according to such classification the individuals of the kingdom will first be divided into two species, Persons and Things; being the two principal modes of existence before* mentioned in this light. And as for the general distinction of individual or integral parts, called Contents, or Individuals, into such modes; it seems, not only just and clear, but as popular as any distinction in common use; it is what there is hardly any one but seems to understand, and is in the habit of applying: so that one has every inducement to avail one's self of the same without the trouble or necessity of staying to define it, after a sufficient exposition of its principal particular. But with respect to the manner in which persons and things are usually mentioned; it may be necessary to observe, that speaking of either of them in a loose way, we generally express the matter, and mean its mode, or image. But if we would speak more precisely, we have terms for every purpose to help ourselves with; as, e. g.

1, When we would particularly denote the substance of a subject or a subject's self, we may use either of these expressions, or another equivalent thereto : and

* P. 129.

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2, If we would rather denote some particular type of the subject, we may also choose an expression accordingly, having sufficient latitude for the same; as 1, for the ordinary type of a person; Likeness, Image, &c. being more objective; and Character being more subjective: 2, for the type of a thing; View, Notion, Idea, &c. more objective; and Figure, Form, Manner, Mode, &c. more subjective, according to an enumeration before given.

3Perhaps, if we were to scrutinize the bulk of moral subjects, or of subjects applying to the moral man, we should find, that the greater part relate, not to man himself, but to the type or abstract that he has formed of himself. So that, whether we consider the subject of man, or of his relations or accidents, we shall not be considering the substance so much as its shadow: and whether we discourse of the subject, or of his relations or accidents, we shall not be discoursing of the substance so much as its shadow; but generally mean the shadow, while we name the substance. In the same manner we shall find too by this examination, that while there seems to be nothing more in a man's thoughts than himself and his own concerns, it is not really these that a man regards in that LAND OF SHADOWS So much as his own image, and the concerns of his image. These he regards with a truly idolatrous reverence: these are every thing to him, however unjustly; i. e. unjustly towards himself, the image of God, which ought to be better known. "Whom, therefore, ye ignorantly worship, him declare I unto you" (Acts xvii. 28). For it is desirable that men should see the emptiness of their supposed substance, as well as the solidity of that which is real of their real substance and essential, primitive self, "the inner man" (Eph. iii. 16), as St. Paul expresses it, or "the hidden man of the heart" (Pet. I. iii. 4), as it is similarly styled by St. Peter; that invisible witness judging all things, yet judged of no man, (Cor. I. ii. 15) as before* observed. For this is every thing to God: Who lives in us; and we in Him: Who is as

*P. 45.

far within the man of the heart, as that is within the man of the flesh, or man's own image. And, as it was shewn in a former chapter, that incidentals are not constituents; so it may be presumed to appear by this time, that they are not intitled to the same deference with these, however fashionable it may be to equalize, or even to prefer them thereto.

It has been shewn, how the kingdom, being chiefly spiritual and intellectual, the chief subject or matter of the same, that which enters into or composes it, only can be such, i. e. spiritual and intellectual, though its object may be also spiritual and material, or purely material sometimes. The kingdom of heaven is the kingdom within, and from within: therefore, not only spiritual and intellectual subjects, as propensities and opinions, e. g. which are within, but actions coming from within, and productions likewise, as words, writings, and other symbols; buildings, plantations, and other works, as to their design and conception will compose a portion of the heavenly kingdom, though not as to their matter or substance, and may be ascribed to the same, as original constituents. Indeed, some subjects of this sort, v. g. actions, &c. coming from within, are most properly parts of the incarnate kingdom; being the same gone through and› perfect.

The actions and works that he puts forth are to a subject of the kingdom like its verdure to the earth: which, although it seem a mere covering, is still as much a constituent as its deepest minerals, sending its roots. downward into the solid parts, and its breath upward into the fluid elements, even into the ambient air which is above the earth and in the earth, being, therefore, also equally constituent with its verdure, and with "all flesh wherein is the breath of life."

To know, therefore, where any properties or elements, as grace and moisture, for example, are naturally constituent, we must consult their derivation, looking towards

the subjects from which they naturally proceed; as grace from Heaven, and moisture from the earth. The property of those evil devices too that may proceed from a man's heart cannot be imputed any where more accurately and correctly than to the part from which they proceed. And accordingly our Saviour determines, that such productions must denote the quality of the man better than any contents that merely pass through him. "Do not ye yet understand (said he to his disciples) that whatsoever entereth in at the mouth, goeth into the belly, and is cast out into the draught?* But those things which proceed out of the mouth come forth from the heart; and they defile the man" (Matt. xv. 17, 18). What enters in at the mouth may come from an ox, a sheep, or a calf; but what proceeds out of the mouth will come from the heart, which is the man himself, or his most essential part: this is constituent; that, incidental in the order of nature and providence; though it rests with the Director of both to make, if He please, of any incidental a constituent; and of any constituent, an incidental. So we may well say with David, "Blessed is he, whose unrighteousness is forgiven, and whose sin is covered: blessed is the man unto whom the Lord imputeth no sin" (Ps. xxxii. 1, 2); "all my fresh springs shall be in thee". (Ib. lxxxvii. 7).

Well then may it be asked on the one hand, "Who shall separate us from the love of Christ ?" (Rom. viii. 35) by those who have put on Christ, and are assimilated to God by his means; as on the other, Who shall separate us from the devil and his murderous hate? by those who are bound to him thereby, "vessels of wrath fitted to destruction". For as the greater in every association is held to take the less, the annexation here will be of the

*This may be, and is most likely, in the main, a physical fact. For, however the receipts of the mouth may be thrown off again, not an atom of the whole, but will be so, most likely, by the subject, or receiver. They may answer the temporary purpose of excitement to blow out, or develope his inferior modes, but will not make even the shadow of a particle of him in reality.

recipient to the Giver by his gift, rather than of the Giver to the recipient by the same; v. g. of man to God by the gift of his Holy Spirit, and not of God to man, or contrariwise by its receipt. We meet indeed with expressions in scripture sometimes that would seem to denote the natural constituency of incidentals in their object; as e. g. "Our soul is filled with the scornful reproof of the wealthy and with the despitefulness of the proud" (Ps. cxxiii. 4). But this means no more than the belly being filled with unwholesome and indigestible food. And whereas, on the other hand, constituents are there mentioned sometimes as being incidental only to their subjects; this is to be understood metaphorically; as where it is said of the ungodly, "He clothed himself with cursing like as with a raiment" (Ib. cix. 17): the same, where St. Peter exhorts his followers of both sexes and of all ages and conditions to be "clothed with humility" (Pet. I. v. 5), as a part of their heavenly uniform: the same also where our Lord says of himself, "My meat is to do the will of Him that sent me" (John iv. 34). For every one must know, as St. Paul says, "that the kingdom of God is not meat and drink (or any other incidental) but righteousness, and peace, and joy in the Holy Ghost" (Rom. xiv. 17). Neither can there be any more question, that humility is a constituent of its happy subject; nor that cursing is equally constituent of the wretch who addicts himself to the same: “And it shall come into his bowels like water, and like oil into his bones" (Ps. cix. 17).

There never was signified, nor ever could be in a single sentence a juster notion of human constituency than one that we have from St. John, "He that doeth righteousness is righteous, even as He is righteous: he that committeth sin is of the devil; for the devil sinneth from the beginning" (John I. iii. 7, 8). And what makes the condition of "the dead which die in the Lord" so blessed is, the constituency of their past lives, "from henceforth. Yea, saith the Spirit, that they may rest from their

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