the occasions of revenge among those called men of honor; nor would assassination or secret vengeance be sanctioned by the approvers of duels. Any circumstance, considered as marking cruelty or malice, would be as much condemned by the advocates of honorable satisfaction, as by the christian moralist. When, to the indignation which is naturally felt against the authors of injury, we add the influence of the circumstances we have just mentioned, it is no wonder that revenge has been regarded with sentiments very different from those, which, when it appears in its naked deformity, it is adapted to excite.

Could the christian virtue of forgiveness be placed in fair contrast- with any form of revenge, each of them stripped of all accidental associations, the natural conscience of man, I am pursuaded, would not hesitate in its decision. Whenever, in fact, instances of revenge have presented to the observer the malevolence of this passion, undisguised by the mixture of sentiments honorable in themselves, it naturally excites abhorrence in every one; and on the other hand, when forgiveness cannot be suspected to spring from mean-spiritedness or timidity, no quality is felt to be more truly expressive of magnanimity.

The christian precept, when fully understood in its nature and consequences to the happiness of individuals, and peace of society, cannot but be approved.

EMOTIONS.

THE word emotion is used in two senses.

1. Desires and affections are continued states of the mind; a single impulse or momentary excitement of these is called an emotion. Here, however, it must be observed, that these impulses, in order to receive this name, must be considerably vivid. Desires and affections are supposed to have an existence, even when they are not active. An emotion is always in action. An affection may be compared to the blood flowing from the heart over the system; emotions, to the sensible pulsations in which it flows; an affection, to the continued harmony of a tune; emotions, to the individual notes which compose it.

2. There is another use of the term. There are exercises of an agreeable or painful nature, which have a cause, but no object. These are

called emotions. The gratification or disappointment of any desire is attended with agreeable or painful emotions, which, heightened and continued, become joy and grief.

From the union of anticipated joy and grief in different proportions, are formed, as either predominates, hope and fear. Hope and fear are not active. It is the desire or aversion associated with them, which is active, greatly enlivened by the uncertainty, and the vibratory state of the mind.

PASSIONS.

ALL mental excitements are often called passions. They are distinguished from the other mental excitements, by degree rather than kind. A degree of affection or desire implying perturbation, constitutes passion. Terms denoting mental excitement are not used with precision; because they are so much employed in common life.

Passion is most commonly used in a bad sense. This name is particularly given to the malevolent affections; because they are usually attended with perturbation. Passion takes from the mind that self-possession which admits the control of reason and duty; and thus lays us open to temptation.

Uses.

The affections, in that calm state, in which the term is indiscriminately applied, rarely become powerful principles of action. Hence passion, in

good cause, and well directed, is often necessary in difficult cases, to give activity, resolution, and perseverance.

Disposition is not so much a distinct principle, as a modification of those already mentioned. Choice, inclination, and disposition are often confounded. Choice has relation to the will; inclination, to the occasional state of the appetites, desires, or affections; disposition, to their prevalent state. For example, a child solicits some pernicious indulgence of a kind and wise parent; the parent's disposition is affectionate; his inclination, to indulge; his choice, from prudence, to refuse. Cæsar's disposition was ambitious; his inclination, to accept the crown when offered him; his choice, to refuse. Disposition is an aptitude of mind to exercise one class of affections &c. rather than another. Thus ;

Good temper is an aptitude to the quiet and calm affections, in opposition to the irritable and passionate.

Good humor, to the cheerful, in opposition to the sullen and morose.

Good nature, to the kind and obliging, in opposition to the malevolent and envious.

Dispositions may be divided into natural and acquired. What are called natural, are either cognate, or dependant on very early impressions. If cognate, they may arise from physical temperament, or, perhaps, from mental.

Acquired dispositions are the effect of accident or discipline.

Discipline requires attention to the laws by which the affections, and, consequently, dispositions, are governed.

1. Actions and words which are the natural signs of certain affections, tend to continue and reproduce those affections.

To act or talk out, as it is called, an evil affection may, perhaps, dissipate the affection for the time; but it strengthens the disposition. We often speak of men's talking or acting themselves into a passion. The mind insensibly assumes a tone, corresponding to the external deportment. Thus under any strong exercise of affliction or