In regard to man, there are only two conceivable modes, in which he can be the cause of sinful or virtuous character in other minds. The first mode is so to combine circumstances of temptation as to affect the most excitable and powerful sensibilities, or to remove those objects and influences that sustain moral principle, or by a long course of training, to form habits and induce principles. The combinations of motive influences that one mind can thus bring to bear on another, as temptations to right or wrong action, are almost infinite. Another mode is by _changing the constitutional susceptibilities_. This can sometimes be effected to a certain degree by education, and the formation of habits. It can be still more directly effected through the physical organization. For example, a child may be trained to use coffee, tea, alcohol, or tobacco, till the nervous system is shattered, and then a placid temper becomes excitable, an active nature becomes indolent, and multitudes of other disastrous changes are the result. When these two modes are employed with the _design_ to induce wrong action, then men are blameable causes of sinful action and character in their fellow men. God, as above shown, never thus causes sin. When these modes are employed with the _intention_ to induce virtuous actions and character, then both God and man are causes of right moral action in mankind. Thus, it appears, that in the formation of virtuous character and habits, God, educators and self are the three combining causes, each being indispensable to the result, and thus each dependent on the others. God decides the nature and combinations of our susceptibilities and our circumstances of temptation. The educators of mind also modify the susceptibilities, and regulate the temptations. Self, as the producing cause of volition, decides the nature of our own volitions, and thus also coöperates to regulate circumstances of temptation. The attainment of virtuous character, therefore, depends conjointly on God, man and self. It has been shown that God _invariably_ does _the best he can_ to secure the most perfect action possible in all minds. The blamable causes of all failure in right and virtuous action are self and the finite educators of self. The unblamable causes are God, educators and self, so far as they are faithful in doing _all they can_ to educate aright. With these preliminary considerations, we proceed in the inquiry as to those modes which in past experience have been found most successful in securing virtuous character, or voluntary obedience to the laws of God.