ableness to the rules and limits which his holiness, honour, and law prescribe, hence immediately arises enmity in the heart, now wholly under the power of self-love; and nothing but war ensues, in a constant course, against God As, when a subject has once renounced his lawful sovereign, and set up a pretender in his stead, a state of enmity and war against his rightful king necessarily ensues. It were easy to show how every lust and depraved disposition of man's heart would naturally arise from this privative original, if here were room for it. Thus it is easy to give an account how total corruption of heart should follow on man's eating the forbidden fruit, though that was but one act of sin, without God's putting any evil into his heart, or implanting any bad principle, or infusing any corrupt taint, and so becoming the author of depravity. Only God's withdrawing, as it was highly proper and necessary that he should, from rebel man, being, as it were, driven away by his abominable wickedness, and men's natural principles being left to themselves, this is sufficient to account for his becoming entirely corrupt, and bent on sinning against God."*

CHAPTER IX.

HABITS OF THE SENSIBILITIES.

197. General remarks on the nature of habit.

We propose to bring the subject of this department of the Sensibilities to a conclusion by some slight references to the results of the law of Habit, considered in connexion with this portion of our nature. As we have already had occasion to make some remarks upon the general nature of Habit, and have seen in repeated instances its bearing upon mental action, it will not be necessary to spend much time upon that subject here. The term Habit, in its application to the various mental powers, expresses the simple fact, That the mental action acquires

Edwards's Doctrine of Original Sin, part iv., chap. ii.

facility and strength by repetition or practice. The following remarks, made on a former occasion (vol. i., § 98), may properly enough be repeated in this place.

"The fact that the facility and the increase of strength implied in HABIT is owing to mere repetition, or what is more frequently termed practice, we learn, as we do other facts and principles in relation to the mind, from the observation of men around us, and from our own personal experience. And as it has hitherto been found impracticable to resolve it into any general fact or principle more elementary, it may justly be regarded as something ultimate and essential in our nature.

“The term Habit, by the use of language, indicates the facility and strength acquired in the way which has been mentioned, including both the result and the manner of it. As the law of habit has reference to the whole mind of man, the application of the term which expresses it is, of course, very extensive. We apply it to the dexterity of workmen in the different manual arts, to the rapidity of the accountant, to the coup d'œil or eye-glance of the military engineer, to the tact and fluency of the extemporaneous speaker, and in other like instances. We apply it, also, in cases where the mere exercise of emotion and desire is concerned; to the avaricious man's love of wealth, the ambitious man's passion for distinction, the wakeful suspicions of the jealous, and the confirmed and substantial benevolence of the philanthropist."

198. Of habits in connexion with the appetites.

In considering the results of Habit in connexion with that portion of the Natural or Pathematic Sensibilities which involves desire, viz., the Instincts, Appetites, Propensities, and Affections, we shall adhere to the arrangement which has hitherto been followed, with the exception of the Instincts, to which the law of Habit does not apply. We proceed to remark, therefore, that there may be appetitive habits; in other words, that the Appetites, the class of sensitive principles next in order to the Instincts, acquire strength from repeated indulgence. The appetites, in their first or original operation, act instinctively; but it is incidental to their nature, as it is to all

the modifications of Desire, that their gratification is attended with more or less of pleasure. In connexion with this experience of pleasure, we frequently stimulate them to action a second time, under circumstances when there would be but little, and perhaps no occasion for a purely instinctive exercise. But the desire, as it is thus, by a voluntary effort, or, at least, by a voluntary permission, indulged again and again, rapidly becomes more and more intense, till at last it is found to acquire a complete ascendency. That such is the process appears to be proved by what, unfortunately, we have so frequent occasion to notice in those who are in the practice of taking intoxicating drinks. If they had indulged their appetite only a few times, they would undoubtedly have retained their mastery over it. But, as this indulgence has been repeated often, and continued for a considerable length of time, the appetite, growing stronger with each repetition, has gradually acquired the predominance, till it has brought the whole man, as it were, into captivity. (See § 100, vol. i., § 108, vol. ii.)

199. Of habits in connexion with the propensities.

The Propensities, as well as the Appetites, are subject to the influence of this law; in other words, there may be propensive as well as appetitive habits. The principle of Sociality, for instance, has an instinctive action; but there is no question that we have the power, as it is undoubtedly our duty, to subject it to suitable regulation. But if, instead of doing this, we indulge it continually for the mere sake of the pleasure we experience, without regard to the other claims existing upon us, we shall find it rapidly acquiring undue strength, and every day will render it more difficult to regulate it properly. And, in point of fact, it is sometimes the case, that we find persons who, in consequence of an unrestricted indulgence of a principle otherwise naturally good, have brought themselves into such a situation, that retirement, which every reasonable man ought sometimes to desire, is always exceedingly irksome to them.

Perhaps not one of the Propensities can be named which may not be greatly strengthened in the same way.

It is well known in what countless instances the desire of Possession, growing stronger by continued repetition, becomes an ascendant and controlling principle. We are not to suppose that the intense love which the miser has for his possessions existed in him naturally and originally. We do, indeed, admit that the seed or element of it, the basis on which it rests, existed in him naturally, as it exists in all men. But how does it happen that it shows itself in this exaggerated and intense form? This is the work of the man himself, and for which the man himself is accountable, rather than the original tendencies of his nature. From morning till night, from day to day, and from year to year, the Possessory principle has been voluntarily kept in intense exercise. And the natural and necessary result has been, that it has become the ruling sentiment of the heart.

So of the desire of Power. In itself considered, power may properly be regarded as one of the various forms of natural good. And, accordingly, we are at liberty to take the ground, as was formerly seen in the remarks on that subject, that the desire of power, if duly subordinated, is not reprehensible. But in a multitude of instances, this desire is far from showing itself in the aspect of a subordinate principle. And the reason is, that it has acquired inordinate strength by repetition; a habit of mind has been formed, which has resulted in its becoming predominant. The individual in whom it exists in this intense form is not satisfied with anything short of the prostration of every other person at his own feet. It would hardly be going too far to say, that he looks upon the Supreme Being, when he contemplates his greatness and elevation, in the light of a rival and an enemy.

200. Of habits in connexion with the affections.

Remarks similar to what have been made in respect to the lower active or motive principles, will apply in like manner to the higher class of the Affections. We sometimes see, for instance, decided indications of the result of Habit in the progress of the Malevolent Affections. A man entertains a degree of dislike to his neighbour; it appears, perhaps, at first, in the form of a mere un

pleasant suspicion; these suspicious and unpleasant feelings are frequently indulged; we see them gradually growing deeper and deeper; assuming, under the influence of Habit, a more fixed and determinate form; and ultimately appearing in the shape of malignant and permanent hatred.

The law of Habit applies in the same manner to the Benevolent affections. The Parental affection is strong and decided in the very beginning of its existence. But the dependant situation of the beloved object on which it fastens, keeps it almost constantly in exercise. And thus, unless there are some improprieties in the conduct of the child, which check and diminish the results naturally following under such circumstances, it rapidly acquires immense strength. And hence it may be explained in part, that when a son or daughter, in the maturity of youth or on the verge of womanhood, is taken away by death, the grief of the parent, always great at such times, is more intense and excessive than when death takes place in infancy. The death of the child at the later period of life not only blasts a greater number of hopes, but as love, by a long-repeated, cumulative process, has been added and incorporated with love, it carries away, if one may be allowed the expression, a greater portion of the heart.

We are informed in Scripture, that when an infant child of David was taken away by death, the king was so far able to control his sorrow as to arise from his prostration on the earth, and wash and anoint himself, and change his apparel, and come into the house of the Lord and worship. But when Absalom died, who was but little worthy of his affection, his language was, "Oh, my son Absalom! my son, my son Absalom! Would God I had died for thee, oh, Absalom, my son, my son!"

We may unquestionably apply these views to all those affections which are properly characterized as Benevolent, to Friendship, Patriotism, Gratitude, and Sympathy. He who is so situated that he is required to think much on the interests and good of his country, and whose love of country is in this way kept constantly in exercise, will be found, other things being equal, to exhibit in the day