harmonize with the inclination,
volition and action follow, with the full concurrence of every moral
feeling. If the inclination be condemned by these, it is, in a
well-regulated mind, instantly dismissed, and the healthy condition of
the moral being is preserved. But this voluntary and most important
mental process may be neglected;--the inclination may be suffered to
engross the mind and occupy fully the attention:--the power may not be
exercised of directing it to moral causes and motives, and of comparing
with them the inclination which is present. The consequence may be, that
the man runs heedlessly into volition and action, from which the due
exercise of this process of the mind might have preserved him.

But a third condition may take place which presents a subject of the
highest interest. The moral causes may be so far attended to, as to
prevent the inclination from being followed by action; while the
inclination is still cherished, and the mind is allowed to dwell, with a
certain feeling of regret, on the object which it had been obliged to
deny itself. Though the actual deed be thus prevented, the harmony of
the moral feelings is destroyed;--and that mental condition is lost
which is strictly to be called purity of heart. For this consists in the
desires and affections, as well as the conduct, being in strict
subjection to the indications of conscience and the principles of moral
rectitude. The inclination, thus cherished, gradually acquires greater
ascendency over the moral feelings;--at each succeeding contest, it more
and more occupies the mind; the attention is less and less directed to
the moral truths and motives which are opposed to it; the inclination at
length acquires the predominance, and is followed by volition. This is
what we mean by a man being carried away by passion, in opposition to
his moral conviction; for passion consists in a desire or an affection
which has been allowed to engross the mind, until it gradually
overpowers the moral causes which are calculated to counteract its
influence. Now in the whole of this course each single movement of the
mind is felt to be entirely voluntary. From that step, which constitutes
the first departure from moral purity, the process consists in a desire
being cherished which the moral feelings condemn; while, at each
succeeding step, the influence of these feelings is gradually weakened,
and finally destroyed. Such is the economy of the human heart, and s