presumption that the extinction or utter inaction of the higher principles 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 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 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.

CHAPTER VIII.

HABITS OF THE SENSIBILITIES.

382. Meaning of the term 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 na. ture 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 facility and strength by repetition or practice.

§383. 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 § 49.)

§ 390. 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 al ways 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

386. Of the origin of secondary active principles.

It is here, in connexion with the views of this Chapter, that we find an explanation of the origin of what are called SECONDARY principles of action. Some individu

als, for instance, are seen to possess a decided passion for dress, furniture, and equipage. We are not to suppose that this passion is one which is originally implanted in the human mind, although it may be so permanent and so decided in its action as to have something of that appearance. The probability is, setting aside whatever may be truly interesting or beautiful in the objects, that they are chiefly sought after, not so much for what they are in themselves, as for some form of good, particularly some esteem and honour, to which they are supposed to be introductory and auxiliary But the desire, existing in the first instance in reference to some supposed beneficial end, has been so long exercised, that we at last, in virtue of what may properly be called a Habit, so closely associate the means and the end, that it is exceedingly difficult to separate them. So that, after a time, we apparently have a real love or affection for the means itself, (the dress, furniture, equipage, or whatever it is,) independently, in a great degree, of the ultimate object, in connexion with which it first excited an interest in us.

There are some men, to illustrate the subject still further, who appear to have a strong love for money; we do not mean property in the more general sense of the term, but MONEY, the gold and the silver coin in itself considered, the mere naked issue of the mint. This is one of the various forms which the too common vice of Avarice sometimes assumes. But we cannot suppose that the love of money, in this sense of the terms, is a passion connatural to the human mind, and that men are born with it. It is loved, in the first instance, simply as a means, subordinate to some supposed beneficial end. The person has looked upon it for years as the means of enjoyment, influence, and honour; in this way he has formed a Habit of associating the means and the end; and they have become so closely connected in his thoughts, that, in ordinary cases, he finds himself unable to separate them.

Again, we are not to suppose that men are born with