When a truth has fully received the sanction of the judgment, the second office of faith is, by attention and conception, to keep it habitually before the mind, so that it may produce its proper influence upon the character. This is to live by faith;--and in this consists that operation of the great principle, which effectually distinguishes it from all pretended feelings and impressions assuming its name. We speak, in common language, of a head-knowledge which does not affect the heart;--and of a man who is sound in his creed, while he shews little of its influence upon his conduct. The mental condition of such a man presents a subject of intense interest. His alleged belief, it is probable, consists merely in words, or in arguing ingeniously on points to which he attaches no real value. These may have been impressed upon him by education;--they may constitute the creed of a party to which he has devoted himself; and he may argue in support of them with all the energy of party zeal. In the same manner, a man may contend warmly in favour of compassion, whose conduct shows a cold and barren selfishness;--but this is not benevolence;--and the other is not faith. Both are empty professions of a belief in certain truths, which have never fixed themselves in the mind, so as to become regulating principles or moral causes in the mental constitution. We may indeed suppose another character, slightly removed from this, in which the truths have really received the approbation of the judgment, and yet fail to produce their proper influence. This arises from distorted moral habits, and a vitiated state of the moral faculties, which have destroyed the healthy balance of the whole economy of the mind. The consequence is, that the man perceives and approves of truths, without feeling their tendencies, and without manifesting their power. Intimately connected with this subject, also, is a remarkable principle in our mental constitution, formerly referred to,--the relation between certain facts or truths, and certain moral emotions, which naturally arise from them, according to the chain of sequences which has been established in the economy of the mind. A close connexion thus exists between our intellectual habits and our moral feelings, which leads to consequences of the utmost practical moment. Though we have little immediate voluntary power over our moral emotions, we have a power over the intellectual processes with which these are associated. We can direct the mind to truths, and we can cherish trains of thought, which are calculated to produce correct moral feelings;--and we can avoid or banish mental images or trains of thought, which have an opposite tendency. This is the power over the succession of our thoughts, the due exercise of which forms so important a feature of a well-regulated mind, in regard to intellectual culture;--its influence upon us as moral beings is of still higher and more vital importance.