In allusion to some preceding reflections, "It being intended to show that the conduct enjoined by the Scriptures is the same that philosophy should inculcate, and that the preceding considerations would not only almost persuade, but oblige every one to be a Christian in conduct, whatever he might be in creed." "To me it seems that the inspired origin of Christianity may be fairly inferred from its wonderful adaptations to the wants and feelings of the human mind. The Author of the Christian Religion knew the mind of man, and all those feelings and considerations which support and confirm him in well-doing. That feelings, to become vivid, strong, and habitual, must be often repeated; and therefore that prayer and the ceremonials of Religion were not only right, but due to that Power by whose ordinances we live, and move, and have our being. How perfect a knowledge of the human mind evince those precepts which instruct us, distrusting our own constancy, to shun temptation and evil society. To engage ourselves in constant and useful employment, and to suppress the first movements of the mind, which, if continued, would urge us with increased force and velocity to error. Human observation teaches that the feelings of man are the source of their happiness or misery, and the causes of their conduct. The Christian Religion operates on our feelings, by teaching us the government of the mind, and showing that Christianity does not consist merely in evil doing, but in evil thinking." We here conclude the extracts which we think it necessary to submit to the reader, and we hope that they have not been more than in keeping with the objects we proposed to observe. In all the reasoning in his papers, Abernethy, whether we suppose him right or wrong, is remarkably clear and consistent. If he discourses on matter, or spirit, or any other principle, he simply regards the phenomena they can be made to exhibit, regardless of any opinion mankind may have formed as to their _real_ nature. He regards our ignorance of the intrinsic nature of matter or spirit merely as an example of our ignorance of that which is beyond the scope of our present faculties. This, in science, is _studying_ facts and laws, as contrasted with speculation and conjecture; in religion, it seems to be attention to the Command and the study of the Word, as contrasted with that of the intrinsic nature of Him who gave it; and, in thus suggesting the legitimate path of mind in regard to both, is at once philosophical and religious.