I became conscious that I had despised “mere moral men,” as they were called in the phraseology of my school.  They were merged in the vague appellation of “the world,” with sinners of every class; and it was habitually assumed, if not asserted, that they were necessarily Pharisaic, because they had not been born again.  For some time after I had misgivings as to my fairness of judgment towards them, I could not disentangle myself from great bewilderment concerning their state in the sight of God:  for it was an essential part of my Calvinistic Creed, that (as one of the 39 Articles states it) the very good works of the unregenerate “undoubtedly have the nature of sin,” as indeed the very nature with which they were born “deserveth God’s wrath and damnation.”  I began to mourn over the unlovely conduct into which I had been betrayed by this creed, long before I could thoroughly get rid of the creed that justified it:  and a considerable time had to elapse, ere my new perceptions shaped themselves distinctly into the propositions:  “Morality is the end.  Spirituality is the means:  Religion is the handmaid to Morals:  we must be spiritual, in order that we may be in the highest and truest sense moral.”  Then at last I saw, that the deficiency of “mere moral men” is, that their morality is apt to be too external or merely negative, and therefore incomplete:  that the man who worships a fiend for a God may be in some sense spiritual, but his spirituality will be a devilish fanaticism, having nothing in it to admire or approve:  that the moral man deserves approval or love for all the absolute good that he has attained, though there be a higher good to which he aspires not; and that the truly and rightly spiritual is he who aims at an indefinitely high moral excellence, of which GOD is the embodiment to his heart and soul.  If the absolute excellence of morality be denied, there is nothing for spirituality to aspire after, and nothing in God to worship.  Years before I saw this as clearly as here stated; the general train of thought was very wholesome, in giving me increased kindliness of judgment towards the common world of men, who do not show any religious development.  It was pleasant to me to look on an ordinary face, and see it light up into a smile, and think with myself:  “there is one heart that will judge of me by what I am, and not by a Procrustean dogma.”  Nor only so, but I saw that the saints, without the world, would make a very bad world of it; and that as ballast is wanted to a ship, so the common and rather low interests and the homely principles, rules, and ways of feeling, keep the church from foundering by the intensity of her own gusts.