Action; but as it terminates in the Bow, it is called the Paffion. But this is entirely a Philofophical Senfe of the Word, and never used in common Life; therefore I difmifs it.

Yet we may just take notice, that the Term Paffion fometimes fignifies any painful Suffering of Soul and Body: For it is in this Senfe we use it when we speak of the Paffion of Chrift, whereby we mean his Agony in the Garden, and especially his Death on the Crofs; and fo it is ufed in our Tranflation of the Bible, Acts i. 3. He fhewed himself alive after his Paffion.

Paffions, in this Difcourfe, fignify the fame with Natural Affections in general, fuch as Love, Hatred, Joy, Hope, Anger, Sorrow, &c.

Here we may observe, that the Term Paffion is often ufed in Converfation in a more limited Senfe, to denote one of these particular Affections, namely, Anger, or fudden Refentment; as the Word Affection is used fometimes alfo in a limited Senfe, and fignifies Love. So we fay Mofes was once in a Paffion, whereby we mean he was angry; or

Jonab

Jonah was a paffionate Man, that is, he was given to fudden and violent Refentments: And in the fame manner we say, David had an Affection for Jonathan, that is, he loved him: Or St John was a very affectionate Man, that is, he was of a loving and kind Difpofition. But in this Difcourse we take Paffion and Affection to mean the fame Thing, and to extend to any of these Powers and Principles of human Nature, which were juft mentioned; fuch as Love, Joy, &c.

The Name of Paffion feems to have been given originally to thefe Affections of human Nature, either from the Impreffions or Commotions which the animal Powers receive by the Soul's Perception of that Object which raifes the Paffion, or from the Impreffion or Senfation which the Soul receives by this Commotion of the animal Powers, or perhaps from both thefe, as this Subject will be after explained.

SECT. II.

The Defcription of the Paffions, together with a general Divifion of them into three Ranks.

IT

T is evident from the Nature of Things, that there must be in pure and feparate Spirits fome Affections correfpondent to most of thofe Pafions which our Spirits feel who dwell in animal Bodies. They have Love and Hatred, Defire and Averfion, Joy and Sorrow, Fear and Hope, as well as we: But while we dwell in thefe Bodies, the Affections of our Minds will be accompanied with fome Commotions of animal Nature, and fome peculiar Senfations, whereby, as I hinted, they obtain the Name of Paffions. Now 'tis exceeding hard, if not impoffible, for us precifely to distinguish how far the animal Nature, and how far the Mind or Spirit, are concerned in producing all thefe Effects, and in raising these Senfations or Commotions which we call Paffions. I fhall confine myself therefore in this Difcourfe only to give fome Account of these complex

Work

I

Workings of our compound Nature as we find them in our present embodied State.

The Paffions may be thus defcribed: They are thofe fenfible Commotions of our whole Nature, both Soul and Body, which are occafioned by the Perception of an Object according to fome fpecial Properties that belong to it. See Sect. III. Rem. 2 and 3.

An Object which is fuited to excite the Paffions must have one of these three Properties, namely, it must be either rare and uncommon, or good and agreeable, or evil and difagreeable: or at least we must have fuch an Idea and Apprehenfion of it before it can excite any Paffion in us.

Now if we will diftinguish the chief Paffions of our Nature according to their Objects, and confine ourselves to the common Words and Names whereby they are ufually called, we may make three Ranks of them; which for Diftinction's fake I fhall name the firft, fecond, and third Rank The two firft are primitive, the third is derivative.

The first Rank of Paffions are the e three; Admiration, Love, and Hatred.

T

If the Object be rare or uncommon, it excites Admiration or Wonder.

If we look on it as good or any way agreeable to us, it may engage our Love; but if it be evil or difagreeable, it moves our Hatred. Note here, I take the Words Good and Evil, and confequently, the Words Love and Hatred, in a very large Sense, which I fhall account for afterwards.

The fecond Rank of chief Paffions are the divers kinds of Love and Hatred, which also are distinguished by their Objects.

If the Object appear valuable, it raises a Love of Esteem; if worthless, the Hatred is called Contempt.

If the Object appear fit to receive Good from us, it is Love of Benevolence, or Good-will: If it appear rather fit to receive Evil from us, the Hatred is called Malevolence or Ill-will.

If the Object appear pleafing, and fit to do us good, it raises the Love of Complacence, or Delight; if it be difpleasing, and unfit to do us good, it excites a Dif plicence, or Diflike.

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