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. Sed trahit invitum nova vis; aliudque cupido, § 195. Further illustrations of the results of the absence of this prin ciple. 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 distinctly, 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 commonsense 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 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.* * "It is easy," says President Edwards, "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."-Edwards's Doctrine of Original Sin, part iv., chap. ii. CHAPTER IX. HABITS OF THE SENSIBILITIES. § 196. 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, when analyzed to its cause, implies the existence of a power; but when considered as a result and in its application to the various mental powers, expresses the simple fact, That the mental action acquires 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." § 197. 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 sentimentive 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 |