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of gratification on the appetitive desire which arrests it in complete indulgence. These intellectual impulses become rather increasingly exorbitant in their claims, fling us ever forward in search of the unattained, and leave us restless and unsatisfied with every acquisition actually secured. If we check the desire, we are immediately thrown back on other sources of good; it fails any longer to maintain our active powers and call forth our hopes. We must once again put to ourselves the question. "What are those grounds, those sources of independent pleasure, of which at length, with the means in our hands that wealth, power, and rank confer, we are to avail ourselves in reaching complete and permanent happiness? If, on the other hand, we steadily inflame and expand the desires, we' are fed on promises never realized, we are driven from one round of activity to another. We spread a feast, but have no time to partake of it, or, beginning to partake, are disappointed in its quality. The good is not in it we thought to be there, and we are driven to the hopeless expedient of still farther enlarging our board, enriching our service, and multiplying our viands. It thus not unfrequently happens, that the appetites decrease in the ratio in which the means of their gratification increase, and, at length, under this ever-returning experience, we discover that desires are wearing us out with unrequited labor; that the coin is indeed paid into the hand, but that it has lost its purchasing power; that we have served for Rachel, and that Leah has been given us.

The spiritual feelings, on the contrary, yield adequate and supreme pleasure for several reasons. The higher intuitions call forth emotions which are of a primitive and permanent character; unlike the appetites, they may accompany our every action with subdued pleasure, or with the swell of buoyant emotion. They may give way to outside, incidental enjoyments, and yet return to us as the undertone