SECTION IX. 483 press ideas of thegoodness or agreeableness of their object to the mind before-hand, such as hunger, thirst, &c. These,we ge- nerally call natural appetites. But those desires which arise from our perception or opinion of an object, as good or agree- able, are most properly called passions. Sometimes both these are united. In the same manner there may be some aversions which arise in nature before our mind expressly conceives the object to be evil or disagreeable : suchare some natural antipathies, which seem to be seated or fixed in the very flesh, or blood, or mere animal : So the sudden disordersof body which some persons feel at the sight or scent of a cat, or cheese, or atthe approach of a toad or spider, &c. to which I may add the swift efforts of nature to avoid sudden and frightful occurrences, as thunder, lightning, &c. upon the very first sight or sound of them. I knownot any single name wehave for these sudden natural aver- sions ; they are usually mingled with the passions, and not dis- tinguished from them. But those aversions only are, in the most proper sense, called passions, which arise first from the mind, considering the object as evil. If our desire to door receive good be not violent, it is called a simple inclination or propensity : When ft rises high, it is termed longing. When any object raises our aversion to a great degree, it is usually named loathing or abhorrence, which is a species ofdispliceucy, as before.' If we are constrained by supe- riorforce or excessive persuasion, to do or suffer evil ofany kind contrary to our inclinations, this awakens such a sort of aversion as we call reluctance or regret; though regret sometimes in- cludes sorrow and repentance. It may be just worth mentioning here, that when our desire sets our active powers at work to obtain the very same good, or the same sort of good, Which another desires and seeks, it is called emulation. This is oftentimes a noble principle of virtue, and is far from t at base, and mischievous passion of envy, which has been too often onfoun ded with it, or not sufficiently distinguished. As our will to obtain some absent good joined with certain animal commotions, is called desire ; so this desire reacheth also to things which appear necessary, as means to obtain this absent good : And in the samemanner our aversion, hope, fear,joy, and sorrow, reach to all those things which appear necessary, as means to obtain the good, or to avoid the evil, as well as tothe good or evil themselves. If a man knowingly and sincerelyde- sires to obtain heaven, and avoid hell, he will consequently desire and delight in proper instructions, divine helps, religious duties, christian conversation, &c. and he will have an aversion to sin, temptation, folly and vanity,
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