will without the consequent expected pleasure, and disappointments of it without the consequent expected pain, are particularly useful to us here. And it is by this amongst other means, that the human will is brought to a conformity with the divine; which is the only radical cure for all our evils and disappointments, and the only earnest and medium for obtaining lasting happiness.
Eighthly, We often desire and pursue things which give pain rather than pleasure. Here it is to be supposed, that at first they afforded pleasure, and that they now give pain on account of a change in our nature and circumstances. Now, as the continuance to desire and pursue such objects, notwithstanding the pain arising from them, is the effect of the power of association, so the same power will at last reverse its own steps, and free us from such hurtful desires and pursuits. The recurrency of pain will at last render the object undesirable and hateful. And the experience of this painful process, in a few particular instances, will at last, as in other cases of the same kind, beget a habit of ceasing to pursue things, which we perceive by a few trials, or by rational arguments, to be hurtful to us upon the whole.
Ninthly, A state of desire ought to be pleasant at first, from the near relation of desire to love, and of love to pleasure and happiness. But in the course of a long pursuit, so many fears and disappointments, apparent or real, in respect of the subordinate means, and so many strong agitations of mind passing the limits of pleasure, intervene, as greatly to chequer a state of desire with misery. For the same reasons states of aversion are chequered with hope and comfort.
Tenthly, Hope and fear are, as just now observed, the attendants upon desire and aversion. These affect us more or less, according to the more or less frequent recurrency of the pleasing and painful ideas, according to the greater or less probability of the expected event, according to the greater or less distance of time, &c. the power of association displaying itself every where in the agitations of mind excited by these passions. It is particularly remarkable here that our hopes and fears rise and fall with certain bodily dispositions, according as these favour or oppose them.
Eleventhly, Joy and grief take place when the desire and aversion, hope and fear, are at an end; and are love and hatred, exerted towards an object which is present either in a sensible manner, or in a rational one, i.e. so as to occupy the whole powers of the mind, as sensible objects, when present, and attended to, do the external senses. It is very evident, that the objects of the intellectual pleasures and pains derive their power of thus affecting the mind from association.
Twelfthly, After the actual joy and grief are over, and the object withdrawn, there generally remains a pleasing or dis-
