There are, accordingly, two classes of characters clearly pointed out in the sacred writings,--namely, one in whom the conduct indicates the depravity within,--and another, in whom the external character preserves a respectable aspect in the estimation of men, while the moral feelings are in a corrupted condition in the sight of God. We have formerly endeavoured to trace the laws to which this fact is to be referred, on the principles of the philosophy of the human mind:--they are chiefly two: (1.) We have seen that there are original principles in our nature which lead to a certain exercise of justice, veracity, and benevolence, independently of any recognition of divine authority. They are a part of our moral constitution, and calculated to promote important purposes in the harmony of human society; and they carry along with them a certain principle of reciprocal compensation, which is entirely distinct from any impression of their moral aspect. The man who is deficient in them, indeed, incurs guilt; but a certain discharge of them may arise from mere natural, or even selfish feeling, unconnected with any sense of responsibility; and this consequently conveys no impression of moral approbation. In the very exercise of them a man receives his reward, partly by a feeling of satisfaction, which from the constitution of his nature, they are calculated to yield, and partly as a member of that community where they promote peace, and order, and harmony; and he is not entitled to look farther, or to claim from them any feeling of merit in the sight of the Deity. (2.) A second principle, which bears an important relation to this subject, is the manner in which a man's character is influenced by the particular motive or pursuit to which he has resigned the guidance of his conduct. One surrenders himself to the animal propensities, and becomes a selfish profligate, insensible to every right principle of action, while his depraved condition is obvious to all around him. A second devotes himself to ambition;--and a third to avarice:--These ruling passions, it may be, are found to be adverse to the selfish indulgence and open profligacy of the former; and a character may arise out of them distinguished by much that is decent, and respectable, and worthy of approbation in the eye of man. In a fourth, the ruling motive may be the desire of esteem and approbation; and this may, and often does, become a principle of such influence, as to overpower, in a great measure, the selfish propensities, and to produce a character estimable not only for justice and veracity, but a high degree of active benevolence. Such a man sacrifices to his ruling passion much that might be turned to the purposes of ambition, avarice, or selfish indulgence, by those who are guided by these propensities; and, in doing so, he has his reward. He finds it in the gratification of that principle which in him has become predominant; and, rather than