would pass unblameably, on the Miltonic principle: ('Evil into the mind of God or man may come unblamed,' &c.) Nay, which is worst of all, unconscious or semi-conscious thoughts and feelings or natural impulses, rising, like a breath of wind under some motion of nature, and again dying away, because not made the subject of artificial review and interpretation, are now brought powerfully under the focal light of the consciousness: and whatsoever is once made the subject of consciousness, can never again have the privilege of gay, careless thoughtlessness--the privilege by which the mind, like the lamps of a mail-coach, moving rapidly through the midnight woods, illuminate, for one instant, the foliage or sleeping umbrage of the thickets; and, in the next instant, have quitted them, to carry their radiance forward upon endless successions of objects. This happy privilege is forfeited for ever, when the pointed significancy of the confessor's questions, and the direct knowledge which he plants in the mind, have awakened a guilty familiarity with every form of impurity and unhallowed sensuality. [13] This appeared in _Tait's Magazine_ for February, 1841. Although practically an independent paper, it was included in the series entitled 'Sketches of Life and Manners; from the Autobiography of an English Opium-Eater.' The reference to Allan Cunningham occurs in the previous chapter of these 'Sketches.'--H. Here, then, are objections sound and deep, to casuistry, as managed in the Romish church. Every possible objection ever made to auricular confession applies with equal strength to casuistry; and some objections, besides these, are peculiar to itself. And yet, after all, these are but objections to casuistry as treated by a particular church. Casuistry in itself--casuistry as a possible, as a most useful, and a most interesting speculation--remains unaffected by any one of these objections; for none applies to the essence of the case, but only to its accidents, or separable adjuncts. Neither is this any curious or subtle observation of little practical value. The fact is as far otherwise as can be imagined--the defect to which I am here pointing, is one of the most clamorous importance. Of what value, let me ask, is Paley's Moral Philosophy? What is its imagined use? Is it that in substance it reveals any new duties, or banishes as false any old ones? No; but because the known and admitted duties--duties recognised in _every_ system of ethics--are here placed (successfully or not) upon new foundations, or brought into relation with new principles not previously perceived to be in any relation whatever. This, in fact, is the very meaning of a theory[14] or contemplation, [[Greek: Theoria],] when A, B, C, old and undisputed facts have their relations to each other developed. It is not, therefore, for any practical benefit in action, so much as for the satisfaction of the understanding, when reflecting on a man's own