ing character in all his
creatures. A close and constant relation ought to be preserved between
these truths and these emotions, and on this depends the moral 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 farther 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, and mental habits acquired, 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 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 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