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the first place, a state which the mind may attain, in which there is such a disruption of its moral harmony, that no power appears in the mind itself capable of restoring it to a healthy condition. This important fact in the philosophy of human nature has been clearly recognised, from the earliest ages, on the mere principles of human science. It is distinctly stated by Aristotle in his Nicomachean Ethics, where he draws a striking comparison between a man who, being first misled by sophistical reasonings, has gone into a life of voluptuousness under an impression that he was doing no wrong, and one who has followed the same course in opposition to his own moral convictions. The former, he contends, might be reclaimed by argument; but the latter he considers as incurable. In such a state of mind, therefore, it follows, by an induction which cannot be controverted, either that the evil is irremediable and hopeless, or that we must look for a power from without the mind which may afford an adequate remedy. We are thus led to perceive the adaptation and the probability of the provisions of Christianity, where an influence is indeed disclosed to us, capable of restoring the harmony which has been lost, and raising man anew to his place as a moral being. We cannot hesitate to believe that the Power who framed the wondrous fabric may thus hold intercourse with it, and redeem it from disorder and ruin. On the contrary, it accords with the highest conceptions we can form of the benevolence of the Deity, that he should thus look upon his creatures in their hour of need; and the system disclosing such communication appears, upon

every principle of sound philosophy, to be one of harmony, consistency, and truth. The subject, therefore, leads our attention to that inward change, so often the scoff of the profane, but to which so prominent a place is assigned in the sacred writings, in which a man is said to be created anew by a power from heaven, and elevated in his whole views and feelings as a moral being. Sound philosophy teaches us, that there is a state in which nothing less than such a complete transformation can restore the man to a healthy moral condition, and that, for producing it, nothing will avail but an influence from without the mind, —a might and a power from the same Almighty One who originally framed it. Philosophy teaches, in the clearest manner, that a portion of mankind require such a transformation; Christianity informs us that it is required by all. When the inductions of science and the dictates of revelation harmonize to this extent, who shall dare to assert that the latter are not truth? Who, that places himself in the presence of a Being of infinite purity, will say he requires not such a change; or that, for the production of it, he needs no agency beyond the resources of his own mind. If none be found who is entitled to believe he forms the exception, we are forced into the acknowledgment of the truth so powerfully impressed upon us in the sacred writings, that, in the eye of the Almighty One, no man in himself is righteous; and that his own power avails not for restoring him to a state of moral purity.

From the whole of this inquiry we see the deep

influence of habits; and the fearful power which they may acquire over the whole moral system; considerations of the highest practical interest to those who would prevent the formation of habits of an injurious nature, or who, feeling their influence, strive to be delivered from them. There is indeed

a point in this downward course, where the habit has acquired undisputed power, and the whole moral feelings yield to it unresisting submission. Peace may then be within, but that peace is the stillness of death; and, unless a voice from heaven shall wake the dead, the moral being is lost. But, in the progress towards this fearful issue, there may be a tumult, and a contest, and a strife; and the voice of conscience may still command a certain attention tc its warnings. While there are these indications of life, there is yet hope of the man; but, on each moment is now suspended his moral existence. Let him retire from the influence of external things; and listen to that voice within, which, though often unheeded, still pleads for God. Let him call to aid those high truths which relate to the presence and inspection of this Being of infinite purity, and the solemnities of a life which is to come. Above all, let him look up in humble supplication to that pure and holy One, who is the witness of this warfare,— who will regard it with compassion, and impart his powerful aid. But let him not presumptuously rely on this aid, as if the victory were already secured. The contest is but begun; and there must be a continued effort and an unceasing watchfulness,―an habitual direction of the attention to those truths which,

as moral causes, are calculated to act upon the mind, -and a constant reliance upon the power from on high which is felt to be real and indispensable. With all this provision, his progress may be slow; for the opposing principle, and the influence of established moral habits, may be felt contending for their former dominion: but, by each advantage that is achieved over them, their power will be broken and finally destroyed. Now in all this contest towards the purity of the moral being, each step is no less a process of the mind itself than the downward course by which it was preceded. It consists in a surrender of the will to the suggestions of conscience, and an habitual direction of the attention' to those truths which are calculated to act upon the moral volitions. In this course, the man feels that he is authorized to look for a might and an influence not his own. This is no imaginary or mysterious impression, which one may fancy that he feels, and then pass on contented with the vision; but a power which acts through the healthy operations of his own mind; it is in his own earnest exertions, as a rational being, to regulate these operations, that he is warranted to expect its communication; and it is in feeling these assuming the characters of moral health that he has the proof of its actual presence.

And where is the improbability that the pure and holy One who framed the wondrous moral being may thus hold intercourse with it, and impart an influence in its hour of deepest need. According to the utmost of our conceptions, it is the highest of his works, for he has endowed it with powers of

rising to the contemplation of himself, and with the capacity of aspiring to the imitation of his own moral perfections. We cannot, for a moment, doubt, that his eye must reach its inmost movements, and that all its emotions, and desires, and volitions are exposed to his view. We must believe that he looks with displeasure when he perceives them wandering from himself; and contemplates with approbation the contest, when the spirit strives to throw off its moral bondage, and to fight its way upwards to a conformity to his will. Upon every principle of sound philosophy, all this must be open to his inspection; and we can perceive nothing opposed to the soundest inductions of reason in the belief, that he should impart an influence to the feeble being in this high design, and conduct him to its accomplishment. In all this, in fact, there is so little improbability, that we find it impossible to suppose it could be otherwise. We find it impossible to believe that such a mental process could go on without the knowledge of him whose presence is in every place, or that, looking upon it, he should want either the power or the willingness to impart his effectual aid.

But, independently of our conviction of an actual communication from the Deity, there is a power in the mind itself, which is calculated to draw down upon it an influence of the most efficient kind. This is produced by the mental process which we call Faith; and it may be illustrated by an impression which many must have experienced. Let us suppose that we have a friend of exalted intelligence and virtue, who has often exercised over us a com

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