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. 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