uch
the chain of sequences to be traced in the moral history of every man,
who, with a conviction upon his mind of what is right, has followed the
downward course which gradually led him astray from virtue. When we
trace such a process backwards in a philosophical point of view, the
question still recurs,--what was the first step, or that by which the
mind was led into the course which thus terminated in favour of vice. In
the wonderful chain of sequences, which has been established in the
mental constitution, it would appear that a very slight movement only is
required for deranging the delicate harmony which ought to exist among
the moral feelings; but this each individual feels to be entirely
voluntary. It may consist in a desire being cherished which the moral
feelings disapprove;--and, though the effect at first may be small, a
morbid influence has arisen, which gains strength by continuance, and at
last acquires the power of a moral habit. The more the desire is
cherished, the less is the attention directed to the considerations or
moral causes by which it might be counteracted. In this manner,
according to the mental economy, these causes gradually lose their power
over the volitions or determinations of the mind, and, at a certain
period of this progress, the judgment itself comes to be changed
respecting the moral aspect of the deed.

There is still another mental condition to be mentioned in connexion
with this subject; in which the harmony of the moral feelings may be
destroyed, without the action following. This takes places when the
inclination is cherished, as in the former case, in opposition to the
indications of conscience; while the action is opposed by some inferior
motives,--as a regard to reputation or interest. The deed may thus be
prevented, and the interests of society may benefit by the difference;
but, so far as regards the individual himself, the disruption of moral
harmony is the same; and his moral aspect must be similar in the eye of
the Almighty One, who regards not the outward appearance alone, but who
looketh into the heart. In this manner it may very often happen, that
strong inducements to vice are resisted from motives referring merely to
health, or to character. But this is not to overcome temptation,--it is
only to balance one selfish feeling against another.

III. From the state of mind which has now been referred to, there
gradually results a _Moral Habit_. This is a mental con