and which it is the aim of enlightened reason and philosophy, and particularly of religion, in its instructions and its special influences, to rectify. The Appetites, which before had their appropriate place and offices, have now broken over their allotted limits, and are, on every hand, leading their victims into the various forms of excess and debauchery. The Propensities, many of which connect us closely with our fellow-beings, and, in their proper exercise, impart no small degree of strength and enjoyment to human character, have become inordinately intense in their action. Conscience, it is true, continues to repeat its remonstrances; and the Will, under the suggestions of Conscience, makes more or less of resistance; but, as they are not sustained by the love of the Supreme Being, which could not fail, if it existed, to operate in their favour, the contest becomes unequal, and the efforts which they make are found to be unavailing. In this state of things, men who, under other circumstances, would have leaned, and loved to lean, on the great arm of the Almighty for support, now find their chief enjoyment in the pursuit of wealth and power, and in the unrestricted intercourse and the uncertain enjoyments of the world.It is in such a condition of things as this that we find the true source of the follies and crimes which afflict the huThe dethronement of God in the heart necessarily involves the predominance of principles which, however innocent and useful in their just exercise, become in their excess evil," and only evil continually." In the striking language of Ovid (Metam., vii., Fab. 1), "Si possem, sanior essem. man race. Sed trahit invitum nova vis; aliudque cupido, decided language, but in terms which, in their import, nearly coincide with the views which appear to be communicated in the Holy Scriptures. "Simul atque editi in lucem et suscepti sumus, in omni continuo pravitate, et in summa opinionum perversitate, versamur; ut pæne cum lacte nulricis errorem suxisse videamur."-" Sed cum tot signis eadem natura declarat quid velit, anquirat, ac desideret; obsurdescimus tamen nescio quomodo; nec ea, quæ ab ea monemur, audimus." (Questiones Tusculance, iii., 1. De Amicitia, c. 24.) There are a number of passages in Seneca, particularly in the Treatises De Ira and De Clementia, of a similar import. 195. Further illustrations of the results of the absence of this principle. The topic of the last section is one of no small importance. The section, it will be noticed, consists chiefly of a statement of facts, without any attempt at explanations. As some persons may not at first readily perceive how it happens that the suspension or obliteration of the principle of love to God is necessarily or naturally attended with the evil results there ascribed to it, we will delay upon the subject a little longer. It is sometimes the case that a mere additional illustration, placing the subject in a new light, will have the effect upon the mind of the inquirer of an argument or proof. If the suspension or obliteration of any other principle will be followed by results analogous to those which have been described as accessory to the extinction of love to God, we shall clearly have in this circumstance an evidence that the results in the last case have been correctly indicated. And, on the other hand, if the extinction or utter inaction of subordinate principles be not attended with irregularity and perversion in other parts of the mind, it will furnish a strong presumption that the extinction or utter inaction. of the higher principle will, in its collateral results, be equally harmless. By the aid of these statements we may easily bring the subject, in a considerable degree, to the test of common observation. And what is the fact? We will make the supposition that, in the case of some individual, the domestic affections have, for some reason, become permanently extinct, either in their nature or in their action. Such instances, though not by any means frequently, may yet sometimes be found. The person in whom this obliteration or utter inaction of the domestic affections takes place, has no attachment for his children or any of his family, such as he used to have. It is a matter of common observation and remark, that a person in such a situation will be much more likely than another to fall under the dominion of the lower appetites; to addict himself, for instance, to licentious practices, or to become a drunkard. While the domestic affections existed, while he looked with deep interest on his parents, his children, and his wife, he was furnished with powerful auxiliary motives to restrain his appetites. He saw dis tinctly, if he indulged them, they would not only interfere with his duties to his family, but would plunge them into deep disgrace and sorrow. So great influence had this view of his situation upon his mind, that he was enabled to sustain himself in opposition to the approaches of the evil habits which threatened him. But, as soon as the domestic affections became extinct, as soon as the love of kindred was blasted in his bosom, he fell before them. Again: if we suppose, in addition to the extinction of the domestic affections, the further obliteration of love to his country and of love to the human race (and, still more, if we add the extinction of the principles of pity and gratitude), the probability of his falling under the dominion of the bodily appetites, and of degrading himself to the condition of a brute, will be obviously increased by this state of things. With the removal of these leading principles of human action, there is, of course, a removal of an important class of motives, which had a favourable tendency. And if it were possible for him to stand against the solicitations of the appetites before, he will be likely to fall now. The Will, whose office it is, under the direction of the Conscience, to regulate and restrain the appetites, received important assistance from the sources which have been alluded to; but with the removal of that assistance, its power is proportionally diminished, and all hope is gone. The cravings of nature must have food of some kind; and if it fails to be furnished with the ennobling aliment which is generated in the love of our families, our country, and mankind, it will inevitably fatten itself on the mire of a debasing sensuality.-This is the common-sense view of the subject; one which will be likely to commend itself to the sober judgment and acceptance of all. It is clear that these illustrations will apply in their full strength to the principle of love to God. Just so long as this principle is predominant, it is impossible, as has been before stated, for the inferior principles to become excessive and morally evil in their action. We feel, under the influence of this exalting affection, that we cannot so much dishonour our Maker; we cannot estimate so VOL. II.-U lightly those claims of gratitude which He has upon us; we cannot so basely contemn our infinite obligations to his wisdom and benevolence, as to indulge for a moment any exercise of the passions which he has forbidden. They stand rebuked and withering in the presence of the object that has the dominion in our hearts. But only obliterate the principle of Love to God, and at once a thousand motives, which enabled us to keep them in their proper place, are lost in the extinction of the principle on which they rested; and other principles, infinitely below it, at once gain the ascendency. 196. Views of President Edwards on the subject of human depravity. In connexion with what has just been said, we take the liberty to introduce some remarks of President Edwards, whose opinions on a subject of this kind, whatever degree of weight they may be entitled to, the reader will probably be willing to know. In the first place, he opposes the doctrine of a connatural or positive depravity, as not being required by the facts in the case, and also as being at variance with the moral character of the Deity. His language is, "In order to account for a sinful corruption of nature, yea, a total natural depravity of the heart of man, there is not the least need of supposing any evil quality infused, implanted, or wrought into the nature of man, by any positive cause or influence whatever, either from God or the creature; or of supposing that man is conceived and born with a fountain of evil in his heart, such as is anything properly positive." His doctrine is, that man was created originally with the natural appetites, the principle of self-love, and the other common natural principles; and above them, the superior principle of divine love, which, in his own language, possessed the throne, and maintained an absolute dominion in the heart. "While things continued thus," he goes on to remark, "all things were in excellent order, peace, and beautiful harmony, and in their proper and perfect state." When man sinned and broke God's covenant, it was very different. The principle of Divine love, which, although it had a voluntary action, and in that respect could be either yielded or withdrawn at will, was sustained in its instinctive or connatural form, as all other instinctive or connatural principles are, by Divine agency, immediately left him."Because," says President Edwards, in explanation of the fact of the withdrawal of the Divine favour, and in proceeding to remark on the results of this great change," it would have been utterly improper in itself, and inconsistent with the covenant and constitution God has established, that God should still maintain communion with man, and continue, by his friendly, gracious, vital influences, to dwell with him and in him after he was become a rebel, and had incurred God's wrath and curse. Therefore immediately the superior divine principles wholly ceased; so light ceases in a room when the candle is withdrawn; and thus man was left in a state of darkness, woful corruption, and ruin; nothing but flesh without spirit. The inferior principles of self-love and natural appetite, which were given only to serve, being alone and left to theinselves, of course became reigning principles; having no superior principles to regulate or control them, they became absolute masters of the heart. The immediate consequence of which was a fatal catastrophe, a turning of all things upside down, and the succession of a state of the most odious and dreadful confusion. Man did immediately set up himself, and the objects of his private affections and appetites, as supreme; and so they took the place of God. These inferior principles are like fire in a house, which we say is a good servant, but a bad master; very useful while kept in its place, but, if left to take possession of the whole house, soon brings all to destruction. Man's love to his own honour, separate interest, and private pleasure, which before was wholly subordinate unto love to God, and regard to his authority and glory, now disposes and impels him to pursue those objects without regard to God's honour or law; because there is no true regard to these divine things left in him. In consequence of which, he seeks those objects as much when against God's honour and law as when agreeable to them. And God, still continuing strictly to require supreme regard to himself, and forbidding all gratifications of these inferior passions, but only in perfect subordination to the ends, and agree |