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

SECT. II.

Of the Nature of the Affections.

BEfore we come to anatomize their evil and sinfulness, let us take notice a lit∣tle of The Nature of these Affections, And

First, You must know that in man (besides his understanding and will, which are either the same with the rational soul, or powers seated in it) there is also a sensitive appetite placed in the body, from whence arise those motions of the soul, which we call affections and passions, such as anger, love, joy, fear and sorrow, &c. It is true indeed, many learned men place affections in the will also, they say, The will hath these affections of joy and sorrow, and so Angels also have, onely (they say) these are spiritual and incorporeal, and this must necessarily be acknowledged; But then in men (besides those affections in the will) there are also material ones seated in the sensitive appetite; for man being compounded of soul and body, hereupon it is, that as in his rational part, he doth agree with Angels, so in his sensitive part with the bruits; Therefore in man there are three principles of actions that are internal, his Vnderstanding, Will and Affections, these later are implanted in us only to be servants and helps, but through our cor∣ruption they are become tryants and usurpers over the more noble powers of the soul; so that man is not now as reason, much lesse as grace, but as affections do predominate. The Scripture (you heard) calleth these affections by the name of the heart, though sometime that comprehendeth the mind and will also. The common Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is rendered passions, and they are so called, because of the effect of them, for when put forth, they make a corporeal trans∣mutation and change in a man: Some make this difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a word that Quintilian saith, there is no proper Latine expression for, Vide Voss de in∣stitut. Orat.) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they make passions to be, when in a mild and mo∣derate motion of the soul without any violence or excess, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they are turbulent and troublesome, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth rather signifie the manners of men, then their affections. These passions have several names, sometimes they are called perturbations, but that is most properly, when they have cast off the domi∣nion of reason; Sometimes the motions and commotions of the soul; sometimes passions, which expression is disliked by some; That which seemeth to be most proper and full, is to call them affections, because the soul of a man is affected in the exercise of them; So that by these we mean no more, then that whereby a man about good or evil is carried out with some affection and commotion of his soul, onely you must know, that when we call them passions, it is not to be under∣stood formally, but causally; In their nature they are not passions, but motions and actings of the soul, onely they cause a passion and suffering by some alterati∣on in the body.

Secondly, These affections in the soul are of a various nature, yet by Philoso∣phers they are reduced into two heads, according to the subject they are seated (viz.) The appetite concupiscible, and the appetite irascible; not that this is a two-fold distinct appetite, onely the same appetite is distinguished according to its diver∣sity of objects; The appetite concupiscible, doth contain those affections that re∣late to good or evil absolutely considered; For if it be good that is propounded, then there is first the affection of love, if this good be not enjoyed, then there is the affection of desire; if it be obtained and enjoyed, then it is the affection of joy; if it be evil that is presented, then there is the affection of hatred, whereby we distast it, and hereupon we flie from it; This is called Fuga, or abominati∣on; but if we cannot escape it, then there is the affection of sorrow; Thus there

are six affections in the concupiscible part; The object of the irasible appetite is good, as difficult or evil, as hardly to be avoided; good, if it be possible to be obtained, then there followeth the affection of hope, if it be not possible, then of despair, and as for the evil, that is difficulty overcome, if we can master it, then there ariseth the affection of boldness or confidence, if we cannot, then of fear; if the evil presse us hard, that we cannot obtain what we would have, then ari∣seth the affection of anger; Thus there are five affections in the irascible appe∣tite, so that in all there are eleven passions, although from these come many other affections of the soul, that we may call mixt ones, as Errour, Zeal, Pity, &c. in which many and several affections are ingredient: If then there be so great a number of these in man, and they all corrupted, yea predominating over a man, what sea is more troubled and tossed up and down with storms and tempests, then the heart of a man? What a miserable wretched creature is man, who hath eve∣ry one of these passions tyrannizing over him, if God leave thee to an inordinate love of any thing? What unspeakable bondage doth it put thee into, if to ex∣cessive anger? What torments and vexations doth it work, making thy soul like an hell for the present, if to excessive fear and sorrow? Will not these be like rottennesse in thy bones immediately? In how many particulars may thy con∣demnation arise? Thy love may damn thee, thy fear may damn thee, thy anger may damn thee, or any other affection, which yet do continually work in thy soul.