The objects and this faculty are correlates. In relation to the object, we may call this faculty subject. When subject and object are suited to each other, that is, are agreeable, affections are produced which we call pleasant; when they are not suited, that is, are disagreeable, affections take place which are unpleasant or painful. Every object in relation to subject, is agreeable or disagreeable, and produces accordingly, in general, affections pleasant or painful. In the perfection and harmony of our being, this correspondence is universal; that is, what is known to be agreeable is felt to be pleasant;--what is known to be disagreeable is felt to be painful. But, in the corruption of our being, this is reversed in respect of moral objects. Although what is right is known to be agreeable, that is, suited to us, it is felt to be painful. But the wrong which is known to be unsuited, is felt to be pleasant. It must be remarked here, that pleasant and agreeable, are used by Edwards and others, as synonymous terms. The distinction I have here made is at least convenient in describing the same objects as presented to the understanding and to the will. V. The emotions and passions, volitions or choices, are thus produced in the correlation of subject, that is the will, and the object. In assigning the causes of these affections, we may refer to the nature of the will, which is such, as to receive such and such affections when in the presence of such and such objects: or, we may refer to the objects, and say their nature and circumstances are such as to produce such and such affections in the will: or, we may refer to both at once, and say that the affections arise from the state of the mind, and from the nature and circumstances of the object. VI. The affections of the will stand connected with changes or effects in other parts of our being, as stated antecedents. First, they stand thus connected with muscular action,--as walking, talking, striking, resisting, &c. Secondly, they stand thus connected with mental operations,--as fixing the attention upon any subject of thought and investigation, or upon any imagination, or any idea of the memory.