neither doth he judge according to the appearance of things; "for, the Lord searcheth all Hearts, and understandeth all the imaginations of the thoughts." This is his high and exclusive Prerogative: and it ought to be very closely applied to our present investigation.

The Principle of an action is of the utmost consequence, as to the class, to which it belongs. For, that, which from its external shew may be very fair, and commendable, and greatly celebrated among men, may nevertheless be an abomination before God-when it comes to be analyzed. The Motive, from which it proceeds, may be so worthless, and corrupt, as to destroy all its seeming piety, and virtue. Nothing is to be estimated as morally or spiritually good, if the secret Principle, by which we are actuated, is intrinsically otherwise *.

* From what a diversity of principles and motives do the great multitude attend the same places of religious Wor

Notwithstanding the inexpressible importance of this Maxim, in religious

ship: some, from Custom; others, for Amusement; some, from Policy; others, from spiritual Pride-as in the instance of the self-deluded Pharisee, who accompanied the Publican into the Temple of God to pray: and some again, for purposes too infamous to notice: while a Few-alas, how few! resort thither to worship that "God, who is a Spirit, in spirit, and in truth." In all these, the only essential difference must be in the Principle, or Motive, of action. So likewise in every thing, that is called Virtue, and Morality.

Oderunt peccare Boni virtutis amore;

Oderunt peccare Mali formidine pœnæ.

Non enim pœnæ aut infamiæ metu non esse peccandum, sed justi honestique studio et officio.

The tenth and thirteenth Articles of the national Church affirm, I observe, that, "we have no power to do good Works, pleasant and acceptable to God without the Grace of Christ; and that Works, done before the Grace of Christ, and the inspiration of his Spirit, are not pleasing to God." The true reason of which, I apprehend, must be, because they do not proceed from the proper Principle, or Motive: there is something radically amiss in that quarter. Prov. xxi. 4. . . xv. 8. Is. lxvi.

-3. . . Matt. vii. 17, 18.—The second Council of Orange, held A. D. 529, is very interesting on this point, "Man's obligations infinite, of course

"His life should prove that he perceives their force; "The utmost he can render is but small

The Principle, and Motive, all in all.”,

concerns, there is none more generally disregarded; though, in all the inferior transactions of civil and social Life, it is universally admitted. What, for instance, is the warmest profession of Friendship, when it is discovered to proceed from personal Interest? or, what the most flaming Patriotism, when the prospect of a Peerage, a Pension, or a Place, is found in a single moment to paralyze all its activity for the public Good? In both cases, as soon as ever the imposture is detected, it is abhorred. The infamy ot the Principle, while it provokes, will justify, the resentment, with which it ought

to meet.

Another circumstance, essential to the very being of a good Work, is, the moral rectitude of the Spirit, or Temper, in which it is performed *. Who does not recollect

As the Science of Christianity is the most useful, necessary, and sublime of all Studies, the Spirit of Christianity is that, which forms the most, and indeed, the only really excellent of all Characters. What then can be of

the fervent Zeal, by which Jehu was impelled, in executing the will of Heaven against the idolatrous worshippers of Baal? and who will be so unwise, as to forget

greater importance to any Individual, than clearly to understand by what Spirit he is habitually governed? whether by a Spirit of pride, avarice, sensuality, and worldliness; or, by a Spirit of Piety, Devotion, and Grace. Because, the prevailing Disposition is what constitutes the real Character. No part of the knowledge of ourselves is so requisite, as the knowledge of our Spirit-which is the principal part of ourselves. The power of Reflection, or Introversion, is laid in our nature for this very purpose— that we should look into ourselves: for, without Selfacquaintance, it is given us in vain.

Should the Reader wish to have a subject, or two, for the best exercise of this intellectual Faculty, in his meditative moments, let him say to his own Spirit, "Do I unfeignedly believe, what God has thought fit to reveal? Do I stedfastly hope, in what he hath so graciously promised? Do I supremely love, what he hath expressly enjoined? For, the whole of our Religion is virtually included in Faith, Hope, and Charity. If we have the spirit of these three Graces, all is well: but, wanting that, let us fear. Let a man examine himself.” 'E. μελλει γνώσεσθαι αυτήν, εις ψυχην αυτή βλεπτεον. Το δε γινωσκειν αυτήν, ομολογόμεν σωφροσύνην είναι. It is indeed the most proftable of all sciences, to know τας φύσεις τε και εξεις των Juxa, the dispositions and habits of the Soul.

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the irreligious Spirit, of Vanity, and Ostentation, with which it was animated? Who again does not applaud the noble and generous language, in which the apostle Peter avowed his attachment to his Lord, and Master? But, shall we not lament that Spirit, of false Confidence, by which it was inspired? The truth is, an Action may wear all the outward semblance of real goodness, as to the mere Opus operatum, and yet, when the Spirit, or Temper, in which it is done, comes to be scrutinized, it may be altogether destitute of christian excellence *. There may

*What apology can we offer for the shameful ignorance of that man, who does not know, that much of our Saviour's doctrine, delivered in his sermon from the Mount, turns upon this? particularly, when he is giving his disciples advice respecting the practical duties of Prayer— · Almsgiving-and Fasting. Matt. vi. 1-8. I must therefore take the liberty of stating it as a general Maxim, applicable to all cases of Religion, and Virtue, that, It is not merely the thing done, but the Principle, the Spirit, the Manner of doing it, upon which its intrinsic excellence, or otherwise, depends. Non quid, sed quâ Mente. Almost all our treatises on Morality, are materially defective here to say nothing of our public preaching.