A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.

SECT. I.

This Text opened.

COL. 3. 2.

Set your Affections upon things above, not on things on the earth.

THe exceeding great pollution of the Will by original sinne be∣ing largely discovered, both in the acts of it, as also in its state. We now proceed to the Affections which are seated in the sensitive appetite of a man; For as sense is a kind of imper∣fect understanding, so the affections are a kind of an imperfect will, and the defilement of these is so palpably and experimen∣tally discerned, that Heathens have complained of God the Author of Nature, for implanting such things in us, which are for the most part the cause of all our ruine and calamity.

Now it is not my intent to declare the depravation of every affection in a man, for that would make the work to swell too big, but I shall speak in the general of them, instancing in particulars, as occasion offereth.

The Scripture doth not speak of the several parts of the soul, according to that Philosophical division, as is generally received; and therefore that which Philo∣sophers call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 affections, or passions, as distinguished from the understanding and will, that is most commonly called the heart and the soul; Thus love, fear, hope and anger are attributed to the heart of a man. It is true, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used in the New Testament three times, where the word Affection is not barely intended, but an horrible depravation of it, even to unnatural uncleanness, as Rom. 1. 26. God gave them up to vile affections, and how unnatural they were is immediately subjoyned, Col. 3. 5. The Apostle there reckoning up several sinnes to be mortified, fornication, uncleanness, addeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some understand the same kind of uncleanness the Apostle mentioneth to the Romans, So doing, or that mutum percatum, a sinne that they say Socrates was guilty of, though so admired for his wisdome and morality; Hence those that have given themselves up to this dreadfull pollution are called Pathici from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render it inordi∣nate affection in the general; and therefore some do understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here for those sinnes which arise from the irascible appetite, and so take the word, though generally spoken in an ill sense; Even as the Stoicks held all passions and affecti∣ons to be sinne; and the affections which are placed in the concupiscible appetite the Apostle meaneth (say they) by the next expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, evil concupi∣scence,

If this be so (as Grotius expounds it) then we have here the Apostle speaking of affections according to philosophical notions, but I will not determine this to be the meaning.

The last place is, 1 Thess. 4. 5. where the Apostle shewing, God hath called us to holinesse, he addeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in the lust, or affection of con∣cupiscence; Here it seemeth to be taken strictly for those lustfull affections, which flow from the sinfull concupiscence in a man; But if the Scripture doth use the word differently to Philosophers, to be sure the thing it self is acknow∣ledged, as appeareth by my Text, where we have a Command directing of us about the Object we are to place them upon, and that is set down, First, Affir∣matively, and then Negatively. The Directive Duty is in that expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Set not your affections, we render it in the margin, or mind; so that the Greek word doth signifie the acts of the mind, but not them onely, it com∣prehendeth also the affectionate part of a man; It includeth the mind and affecti∣ons also, because commonly the intense actings of the mind excite and stirre up proportionably the intense actions of the affections: Therefore it's sometimes translated savouring, Matth. 16. 23. So Rom. 8. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth not onely comprehend the mind, but chiefly the affectionate workings of the flesh against the Spirit of God.

We shall treat of it, as relating to the affections, therefore we have the Object prescribed them, they are to be upon things above, heavenly things This implieth naturally they are placed other where then they should be, upon earthly and sading objects. The Serpents seed (and so we are all by nature) cannot but lick up the dust of the earth, and live upon that; So that there is (for more emphasis) added the Negative also, Not on things on the earth; By these some mean those humane and superstitious Ordinances that the Apostle mentioned before, for these were not of the Fathers heavenly planting; and indeed it is true, the more a man is made spiritual, and hath had the experience of that wonderfull resurre∣ction of his soul from the state of sinne, in which it was dead, the more doth he nauseate and reject all superstition and humane wayes of devotion, rejoycing in the purity and simplicity of Christs Institutions, as those alone by which he can obtain any spiritual proficiency. But the Context seemeth to extend this Object further to all sinfull objects, yea and to lawfull objects, that we are not in an immoderate and inordinate manner to let our hearts runne out upon them.

So then we have in the Text a most divine Injunction imposed on us, To set our affections upon things above, alwayes to put in practice that Exhortation, Sursum corda, but such is the horrible corruption of these affections by nature, that they can no more ascend up to them, then a worm can flie upwards like a Lark; Therefore the Apostle supposeth, that ere this be done, there must be the foun∣dation laid of a spiritual Resurrection, If ye be risen with Christ, seek those things that be above; Our spiritual Regeneration and Resurrection is both a cause of our heavenly affections, and also it is a motive and obligation, it being contrary to the nature of such things that ascend upwards, that they should descend down∣wards: How can fire fall like a stone to the center? From the Text then we may observe.

That such is the corruption of the affections of man by nature, that till the grace of regeneration come, they are placed only on earthly objects, and cannot move towards heavenly.