the principles of action which go to constitute the department of the Pathematic sensibilities, we feel at liberty, from what has been remarked, to place at their head, both as most important in its results and as highest in rank, the principle of supreme love to God. If it be said, as undoubtedly it may be said with too much truth, that this principle of human action, considered as a distinct and permanent principle, is obliterated, it is nevertheles: true that it is susceptible, with divine aid, of a restora tion. If it be asserted that men are not naturally governed by it, it still remains certain, if the precepts of Scripture may be understood with their obvious import, that they ought to be governed by it.

Mental philosophy, as well as Divine Revelation, clearly indicates, that there has been at some period a great mental convulsion; that the glory of the human mind, although not absolutely extinct, is greatly obscured; and that man, in respect to his intellectual and moral condition, is truly and aptly described as a fallen being. And in this deplorable state of moral obliquity and mutilation he will continue to remain, if the views which have been proposed are correct, until the principle of supreme love to God is reinstated.. The wisdom which we claim for the structure of human nature cannot be asserted with confidence to exist, except on the supposition that this great pillar of its support originally belonged to it, and may yet, by possibility, belong to it.

Now supposing this principle to exist in the human mind, either by being originally implanted as in Adam, or by being restored under the name of a Regeneration or New Creation, we naturally proceed to inquire what relation it holds to the other principles in this department of the mind, and what results are likely to attend upon it. In point of mere rank, (that is to say, in the position which it occupies and ought to occupy in our estimation,) we cannot hesitate to say that it stands first; not only before the Appetites and Propensities, but before all the other Affections, the class with which it is itself properly arranged; taking the precedence by an incalculable remove, not only of the love of country and the love of friends, but of the love of parents and children. "He

that loveth father or mother more than me, is not worthy ɔf me; and he that loveth son or daughter more than me, is not worthy of me." Matt. x., 37. The benefic.al results connected with the exercise of this principle are such as might be expected from the pre-eminent rank it sustains. When it is in its full exercise, rendered to its appropriate object, in the language of Scripture, with all the heart, and mind, and soul, it may be regarded as a matter of course, that all the subordinate principles will be kept in their place. The appetites, the propensities, and the domestic affections still exist; but such is the ascendency of love to the Supreme Being, that every inordinate tendency is rebuked, and they all revolve in the circle which God in the beginning assigned to them.

§ 380. The absence of this principle attended with an excessive and sinful action of other principles.

Now take for a moment the opposite view, and let us see if we may not account for what has sometimes been called the Depravity of human nature, without the necessity of supposing the implantation of principles which, in themselves necessarily, and under all circumstances, are evil. If the principle of Supreme love to God be removed from the place which both Scripture and reason agree in assigning to it in the original constitution of the mind, one of the most important checks on the undue exercise of the subordinate principles is of course taken away. The love which is drawn from the great source of all good will naturally centre in ourselves, and the principles which have relation to our present enjoyment and interest will become predominant. Hence we see the disorders which all impartial inquirers, even heathen philosophers, acknowledge to exist in the human race; 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 de bauchery. The Propensities, many of which connect us closely with our fellow-beings, and in their proper exer‹

cise 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 fa cur, 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 infercourse 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 human race. The 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."

$ 381. Further illustrations of the results of th, 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 bliteration 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 subordiaate 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 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 mdividual, 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 persor 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 nis 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.