through the moral economy. We have formerly illustrated this important moral process, by the relation between the emotion of compassion, and the conduct which ought to arise from it. If this tendency of the emotion be diligently cultivated, the result is the habit of active benevolence; but, if the emotion be violated, its influence is progressively diminished, and a character is produced of cold and barren selfishness.

A similar chain of sequences is to be observed respecting the operation of those great truths, which, under the regulating power of conscience, are calculated to act as moral causes in our mental economy: we may take, for example, the truths relating to the character and perfections of the Deity, and the influence which these ought to produce upon every rational being. We have seen the knowledge which we derive from the light of nature respecting the attributes of God, when, from his works around us, we discover him as a being of infinite power, wisdom, and goodness; and when, from the moral impressions of our own minds, we infer his perfections as a moral Governor of infinite holiness, justice, and truth. By a proper direction of the mind to the truths which are thus conveyed to us respecting the Deity, there would naturally arise a corresponding chain of emotions of which he is the object. These are, a sense of veneration towards him, as infinitely great, wise, and powerful,—of love and thankfulness, as infinitely good,-and of habitual regard to his authority and will, as a moral governor of purity and justice, and as requiring a corresponding character in

all his creatures. ought to be preserved between these truths and these emotions, and on this depends the Loral harmony of the mind. The preservation of this harmony, again, is intimately connected with a mental process which every man feels to be voluntary,—or in his power to perform, if he wills. It consists in a careful direction of the mind to such truths, so as to enable them to act as moral causes in the mental economy: by the established order of moral sequences, the emotions naturally follow: these are then to be cherished with satisfaction and reverence; and a corresponding influence upon the character and conduct is the further consequence. But the first step in this important process may be neglected: the mind may not be directed with due care to the truths which thus claim its highest regard, and the natural result is a corresponding deficiency in the emotions and conduct which ought to flow from them. This will be the case in a still higher degree, if there has been formed any actual derangement of the moral condition,-if deeds have been committed, or even desires cherished, by which the indications of conscience have been violated. The moral harmony of the mind is then lost, and, however slight may be the first impression, a morbid influence has begun to operate in the mental economy, which tends gradually to gain strength, until it becomes a ruling principle in the whole character. The truths connected with the divine perfections are now neither invited nor cherished; but are felt to be intruders which disturb the mental tranquillity. The attention ceases to be directed

A close and constant relation

to them, and the corresponding emotions vanish from the mind. Such appears to be the moral history of those who, in the striking language of the sacred writings "do not like to retain God in their knowledge."

When the moral harmony of the mind has been impaired to this extent, another mental condition arises, according to the wondrous system of moral sequences. This consists in a distortion of the understanding itself, regarding the first great principles of moral truth. For, a fearless contemplation of the truth, respecting the divine perfections, having become inconsistent with the moral condition of the mind, there next arises a desire to discover a view of them more in accordance with its own feelings. This is followed, in due course, by a corresponding train of its own speculations; and these, by a mind so prepared, are received as truth. The inventions of the mind itself thus become the regulating principles of its emotions, and this mental process, advancing from step to step, terminates in moral degradation and anarchy.

Nothing can be more striking than the manner in which these great principles of ethical science are laid down in the sacred writings; "the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

Professing themselves to be wise, they became fools; and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things."—" And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient." The various steps in this course of moral degradation are here represented as a judicial infliction by the Deity. But this solemn view of the subject is in no degree inconsistent with the principle that it takes place according to a chain of sequences existing in the mind itself. For the Almighty One, who is said to inflict as a judgment this state of moral ruin, is the same who established it as the result of a uniform process in the mental economy, to be traced in the history of every man who has followed the downward course which led him astray from virtue.

To the principles which have now been stated we are also to refer a point in the philosophy of human nature which presents a subject of most interesting reflection. I allude to the fact, that the great truths of religious belief are so often rejected, by men who have acquired a reputation for exalted powers of understanding, in other departments of intellectual inquiry. The fact is one of intense interest; and we can scarcely wonder that superficial observers should have deduced from it an impression that it implies something defective in the evidence by which these truths are proposed to our reception. But the conclusion is entirely unwar

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ranted; and the important principle cannot be too often repeated, that the attainment of truth in moral inquiries is essentially connected with the moral condition of the inquirer. On this depends the anxious care with which he has directed his mind to the high pursuit under a deep and solemn feeling of its supreme importance. On this depends the sincere and humble and candid love of truth with which he has conducted it, apart alike from prejudice and frivolity. For without these essential elements of character, the most exalted intellect may fail of reaching the truth,-the most acute understanding may only wander into delusion and falsehood.

Before concluding this subject, there is another point which deserves to be alluded to; namely, the influence produced upon all our moral decisions by Attention. This important process of the mind we have had occasion to mention in various parts of our inquiry. It consists, as we have seen, in directing the thoughts, calmly and deliberately, toall the facts and considerations by which we ought to be influenced in the particular case which is under our view; and it should be accompanied by an anxious and sincere desire to be guided, both in our opinions and conduct, by the true and relative tendency of each of them. It is a voluntary process of the mind which every man has the power to perform; and, on the degree in which it is habitually exercised depend some of the great differences between one man and another in their moral condition. We have repeatedly had occasion to men-.