which philosophy, with its encyclopædia and telescope, cannot attain.

Under this head, too, may be ranked a class of men who, though they may not be exactly philosophers, fall into the same conception of religion, as a matter of the intellect as the possession of correct views — rather than a profound moral life. They estimate men according to what they believe, and attribute the same sanctity to the creed that others attribute to the ritual. And as religion, in their conception of it, consists in a series of correct opinions, the great work should be an endeavor to make men think right. So the pulpit should be an arsenal of controversial forces, incessantly playing upon the ramparts of dogmatic error, with the artillery of dogmatic truth, and forever hammering the same doctrinal monotony upon the anvils of logic and of textual interpretation. They are satisfied if some favorite tenet is proved to a demonstration, and go forth rejoicing in the superiority of their "views," without asking if saving love has melted and transfigured their own hearts or whether personal sin may not canker in their souls, if hereditary guilt is not there. Now, it is true that great principles lie at the foundation of all practical life, and the more elevated and clear our views, the more effectual are the motives to holiness and love. But it matters little to what pole of doctrine the intellect swings, if the heart hangs unpenetrated and untouched. It matters little to what opinions in theology the pulpit has made converts, if all its mighty truths have not heaved the moral nature of the hearer if it has not shot into the individual soul, like an arrow, the keen conviction: "I must be born again!"

Once more: there are those who seek religion in a routine of outward and commendable deeds-in mere morality.

With such, the great sum of life is to be sober, chaste, humane; laying particular stress upon the business-virtues, honesty, industry, and prudence. In their idea, that man is a religious man who is an upright dealer, an orderly citizen, a good neighbor, and a charitable giver. To be religious, means to do good, to keep your promises, and mind your own business. They tell us that benevolence is the richest offering, and that the truest worship is in the workshop and the field that a man prays when he drives a nail or ploughs a furrow, and that he expresses the best thanksgiving when he enjoys what he has got, and is content if he gets no more.

Now, the world is not so bad that there is not a good deal of this kind of religion in it. It would be unjust to deny that many golden threads of integrity wind through the fabric of labor; that there is a strong nerve of rectitude holding together the transactions of daily life, and a wealth of spontaneous kindness enriching its darker and more terrible scenes.

But, after all, these easy sympathies, and these prudential virtues, lack the radicalness of true religion. Religion cannot exist without morality; but there is a formal morality which exists without religion. I say, a formal morality; for essential morality and essential religion are as inseparable as the sap and the fruit. Nor is morality a mere segment of religion. It is one half of it. Nay, when we get at absolute definitions, the two terms may be used interchangeably; for then we consider religion presenting its earthly and social phase, and we consider morality with its axis turned heavenward.

But, in the case of these outside virtues, which are so common, we behold only one half of religion, and that is its earthly and social form; and even this lacks the root and sanc

tion of true morality. For the difference between the morality of a religious man and that of another consists in this: with the one, morality bears the sanctions of an absolute law, and God is at its centre. It is wrought out by discipline, and maintained at all cost.

With the other, it is an affair of temperament, and education, and social position. He has received it as a custom, and adopted it as a policy; or he acts upon it as an impulse. With the one, it is a matter of profit and loss, or a fitful whim of sentiment. With the other, it is the voice of a divine oracle within, that must be obeyed; it is the consecrated method of duty, and the inspiration of prayer. Now, to say that it makes no difference about the motive of an act, so long as the act itself is good, indicates that very lack of right feeling, and right perception, which confounds the formal morality of the world with religion.

For, in the distinctions of the Christian system, the motive makes the deed good or bad; makes the two mites richer than all the rest of the money in the treasury; makes the man who hates his brother a murderer. The good action may bless others, but if I do not perform it from a right motive, it does not bless me; and the essential peculiarity of religion is, that it regards inward development, individual purity, personal holiness so that one essential excellence of the good deed consists in its effect upon the agent consists in the sinews which it lends to his moral power, and the quantity it adds to his spiritual life. When, from a right motive, with effort and sacrifice, I help a weak and poor man, I enrich my individual and spiritual being. If I bestow from a mere gush of feeling, I receive no permanent spiritual benefit; if from a bad motive, I impoverish my own heart.

Acts, then, which appear the same thing in form, differ

(widely, considered in their religious bearings. There is the morality of impulse, the morality of selfishness, and the morality of principle, or religious morality. The motive of the first-named, we obey instantaneously, and it may do good, just as we draw our hands from the flame, and thereby obey a law of our physical nature, though we act without any consideration of that law. A great deal of the morality in the world is of this kind. It may do good, but has no reference to the law of rectitude. It is impulsive, and therefore does not indicate a steadfast virtue, or a deep religious life.

For the very impulsiveness that leads to the gratification of the sympathies leads to the gratification of the appetites, and thus we often find generous and benevolent characteristics mixed with vicious conduct. Then, as I have said, there is the morality of selfishness. In this instance, I may perform many good actions from sheer calculation of material profit. I may be benevolent, because it will increase my reputation for philanthropy. I may be honest, because "honesty is the best policy." But is this the highest, the religious sanction of morality? No: the morality of the religious man is the morality of principle. The motive in his case is not "I will," or "I had better," but "I ought."

He recognizes morality as a law, impersonal, over-mastering the dictates of mere self, and holding all impulses in subservience to the highest good. The morality of impulse is uncertain. The morality of policy is mean and selfish. The morality of religion is loyal, disinterested, self-sacrificing. It acts from faith in God, and with reference to God.

But another trait separates the religious from the merely formal moralist. It consists in the fact that with him, morality," as we commonly employ the term, is not all. Piety has its place. His affections not only flow earthward,

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but turn heavenward. He not only loves his neighbor as himself, but he loves the Lord his God. He not only visits the widows and the fatherless in their affliction, but he keeps himself unspotted from the world. With him, toil is prayer, and contentment is thanksgiving, but because he infuses into them a spirit of devotion, which he has cultivated by more solitary and special acts. With him it is a good thing to live honestly, industriously, soberly; but all life is not outward, is not in traffic and labor, and meat and drink. is an inward world, to which his eyes are often introverted— a world of spiritual experience, of great realities, and everlasting sanctions - a world behind the veil - a holy of holies in his soul, where rests the Shechinah of God's more immediate presence; yea, where he meets God face to face. And it is this that directs his public conduct. The orderly and beautiful method of his life is not the huddled chancework of good impulses, is not the arithmetic of selfishness; but it is a serene and steady plan of being projected from the communion of the oratory, and the meditation of the closet.

Again, I say, let us not depreciate morality. Let us condemn that ostentatious piety which lifts up holy hands to God, but never stretches them out to help man which anoints its head with the oil of sanctity, but will not defile its robes with the blood of the abused, or the contact of the guilty — which is loud in profession and poor in performance which makes long prayers, but devours widows' houses. Let us condemn this, but remember that this is not real religion, only its form; as often, the kind deed, the honest method, is not true morality, only its form. Of both these departments of action, let it be said: that these we have done, and not left the other undone. Let us recognize the perfect harmony, nay, the identity of religion and moral