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yet is not content. To his lusts he yields, and yet he is not satisfied, His riches make him poor, because they only increase his desires. His pleasures cease to be pleasures, through satiety and want of variety. The passions of pride, jealousy, discontent, and desire, are all irritated and inflamed by his successes. New temptations lead him captive into new sins. Guilt accumulates on his conscience. His dislike of every thing that is serious increases. He would fain persuade himself to be an infidel. The evil day he puts afar off. God he hates the world he loves-death he fears-and his own soul he destroys for ever. Stennett.

High-built abundance! heap on heap! for what?
To breed new wants, and beggar us the more;
Then make a richer scramble for the throng!
Soon as this feeble pulse, which leap'd so long,
Almost by miracle, is tired with play,
Like rubbish, from disploding engines thrown,
Our magazines of hoarded trifles fly;

Fly diverse; fly to foreigners, to foes;
New masters court, and call the former fool.
(How justly!)

How few can rescue opulence from want!
Who lives to nature, rarely can be poor;
Who lives to fancy, never can be rich.

But his example wise I deem,
Who justly gets, and sagely spends.

SECOND CLASS.

Admiration.

YOUNG.

When we perceive any object that is rare and uncommon, that is new and strange, either for its kinds or qualities; or when we meet with such an occurrence or event as is unusual or unexpected; or such as is at least unusual, at such a particular time and place, we are struck with admiration, or wonder; and that without any consideration, whether the object be valuable or worthless, whether it be good or evil.

Watts.

. That sudden surprise at the novelty of an object, by which the soul is fastened down to the contemplation of it.

Grove.

Admiration is a sensible, agreeable, and respectful emotion of the soul, arising from the sight of a new or grand object, suited to excite that emotion.

Religion itself is in a great measure bred by admiration; for what is it imprints on the mind that belief and reverence of a Divine Being, but an admiring view of his works? All things are full of God. The creation is nothing else but a mass of wonders, all proclaiming the wisdom of the Deity in forming them, and the wisdom of man in adoring him on that account. Ryland.

How beautifully is this passion expressed in the following inimitable lines!

These are thy glorious works, Parent of good!
Almighty! thine this universal frame,
Thus wondrous fair; thyself how wondrous then!
Unspeakable! who sitt'st above these heavens,
To us invisible, or dimly seen

In these thy lowest works; yet these declare
Thy goodness beyond thought, and power divine.
Speak, ye who best can tell, ye sons of light,
Angels! for ye behold him, and with songs
And choral symphonies, day without night,
Circle his throne rejoicing: ye in heaven,

On earth, join all ye creatures, to extol

Him first, Him last, Him midst, and without end! MILTON.

The motions that accompany admiration with astonishment, are hardly different from those of simple admiration, only they are more lively and stronger marked; the eye-brows more elevated; the eyes more open; the eye-ball further from the lower eye-lid, and more steadily fixed; the mouth is more open, and all the parts in a much stronger emotion. Le Brun.

Astonishment.

Astonishment is the kind and degree of wonder introduced by surprise, which as it were overwhelms or petrifies the soul. The

mental powers are in a stupor, in a state of stagnation. High astonishment is the incubus of the mind, which feels nothing at the instant, so much as its inability to act. This emotion always relates to things of the highest importance, to things which appear too vast and extensive for the grasp of intellect, rather than to intricacies. When it relates to human conduct, astonishment is excited by great undertakings, or extensive projects; by the accomplishment of plans which appeared more than human, whether beneficial or destructive; or to some excess, either of virtue or of vice.

The body marks, in a striking manner, the singular state of the mind. That also becomes immoveable; petrified, as it were, or thunder-struck; which is the favourite expression in almost every language. The eyes are firmly fixed, without being directed to any particular object; the character of countenance which was formed by the habitual influence of some predominant affection, is for a time effaced; and a suspension of every other expression, a certain vacuity, strongly notes this singular suspension of mind.

Surprise.

Dr. Cogan.

This is a strong emotion, excited by something which presents itself in a sudden and unexpected manner, when the mind is totally unprepared for it; something we presume to be highly important, and yet the kind or extent of this importance may not be ascertained. It is the apparent novelty of the subject, or of some peculiarity relative to it, or the unexpectedness of its introduction, at a particular time, or in a particular manner, contrary to probability or expectancy, which produces the effect; and whenever these circumstances take place, surprise may be equally excited by things agreeable or disagreeable; by objects of our love or hatred, admiration or horror.

In surprise, the mind is totally passive. It can neither be produced nor prevented by any exertions of the will. Locke,

Wonder.

Wonder expresses an embarrassment of mind, after it is somewhat recovered from the first percussion of surprise. It is the

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effect produced by an interesting subject, which has been suddenly presented to the mind, but concerning which there are many intricacies, either respecting the cause or manner in which any event has taken place, motives of extraordinary conduct, &c.

.

In wonder, the mind begins to re-act, but its ideas are in a state of confusion. It attempts to examine and investigate, but it seems engaged in a fruitless inquiry. It rapidly collects together various circumstances, from which to form conjectures, but rejects them as unsatisfactory, as soon as they are formed. Whenever the desired discovery is made, wonder ceases, and gives way to the impression which is correspondent to the nature of the discovery, and to those circumstances which are perceived to belong to the exciting cause, whether they be productive of joy or grief, admiration or abhorrence, hope or fearful apprehension. As in this emotion the mind begins to exert its active and discriminating powers, so is it able to prolong or to shorten the emotion, either by dwelling upon the subject, and deliberately following its intricacies, or by diverting its attention to pther objects. Dr. Cogan,

Desire.

The objects of desire are infinite, and infinitely diversified. They relate to whatever is essential to our existence and welfare, and to every thing which may strike the fancy; that is, to all our natural and all our artificial wants. They refer also to all our social connexions, and all our mental pursuits. These desires acquire such a diversity of character, according to their origin, the degree of their strength, and other circumstances, as to render a minute analysis impossible, Dr. Coyane

In the first sense, desire may be defined "that uneasy sensation excited in the mind by the view or contemplation of any desirable good, which is not in our possession, which we are solicitous to obtain, and of which the attainment appears at least possible."

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It is the uneasiness it occasions which excites the mind to pursue its object, and rouses it from its natural state of apathy and inac tivity,

Locke,

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Desire, in its proper sense, is that internal act which, by influencing the will, makes us to proceed to action. Desire, in a lax sense, respects also actions and events that depend not on us; as when I desire that my friend may have a son to represent him; or that my country may flourish in arts and sciences: but such internal act is more properly termed a wish than desire. Lord Kaimes.

Desire and hope manifest themselves by an eager stretching out the arms to receive the good desired; by an intent fixation of the eye on the person from whom we expect it; by breathing and panting after the object of our desires; by a cheerful countenance, and the joys of hope, intermingled with earnest wishes and an impatience of possession. Watts.

Fear.

Fear is a painful sensation, produced by the immediate apprehension of some impending evil. This evil may consist in being deprived of what we at present enjoy, in being disappointed in what we expect, or in the infliction of a positive misery. The eyes are pallid, wild, and sunk in their sockets; the countenance is contracted and wan; the hair stands erect, or at least excites the sensation which every child experiences, as often as he is terrified by stories of ghosts, witches, &c.; the bowels are strongly affected, the heart palpitates, respiration labours, the lips tremble, the tongue falters, the limbs are unable to obey the will, or support the frame. Dreadful shrieks denote the inward anguish: these are often succeeded by syncopies, which, while they manifest that the sufferings are greater than nature can sustain, afford a temporary relief.

Dr. Cogan.

Fear, in general, is that passion of our nature, whereby we are excited to provide for our security upon the approach of evil. God seems to have intimated the use of this passion, in every motion of our natural fears. Our natural fears are either sudden or deliberate. The sudden are such as come upon us surprisingly, and without deliberation; but, how unreasonable soever, they carry a most reasonable admonition along with them; and, upon each of their surprising motions, seem to whisper, "Thus it is that man ought to fear

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