It was this esteem in which mankind hold the sensibilities and impulses, this preference of spontaneousness without its connexion with principle, which gave its popularity to what has been called the sentimental school--the results of which ought to teach society a lesson not soon to be forgotten. Concerning this school, it is justly remarked by Coleridge, that "all the mischief achieved by Hobbes, and the whole school of materialists, will appear inconsiderable if it be compared with the mischief effected and occasioned by the sentimental philosophy of Sterne and his numerous imitators. The vilest appetites, and the most remorseless inconstancy towards their objects, acquired the title of the _heart_--the irresistible feelings--the too tender sensibility: and if the frosts of prudence, the icy chains of human law, thawed and vanished at the genial warmth of human nature, who _could_ help it? It was an amiable weakness." I would here remark, that I have no objection to fictitious writings as such. There are those to which I do not object. Let them cease, first, to present false pictures of life: secondly, to array the sensibilities and associations of the mind against principle: and, thirdly, let them cease to create and feed a morbid craving for excitement, and to destroy the balance between the feelings and the judgment: and I shall not object to them. The mass of these writings, however, do produce each and all of these effects, and are, so far, indisputably pernicious. I have been thus particular in pointing out the evils which arise from arraying what is beautiful and graceful in morals and in conduct against that which is right, because I do not believe that the community are sufficiently warned against the mischief it is working, and in many cases are not perhaps aware of the manner in which it is wrought. Evil gains advantage over man by dividing him against himself, by bringing into collision faculties that were intended to work harmoniously together; and we may regard it as settled, that whoever or whatever would set up mere impulses, or sensibilities, or emotions, in the place of the reason and conscience of man, is thus dividing him against himself. It is with the conscience of man as it is with a king. He may have his prime minister, who is his chief favorite, and next to himself, but he must never abandon his power, or suffer the highest subject to depose him from the throne. The desires and affections are then only truly beautiful, when they are in ready attendance at the court of their rightful sovereign.