A treatise of original sin ... proving that it is

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 Philosophers call [Greek or Hebrew] 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 [Greek or Hebrew], 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 subjoined, Col. 3. 5. The Apostle there reckoning up several sins to be mortified, fornication, uncleanness, addeth [Greek or Hebrew], which some understand the same kind of uncleanness the Apostle mentioneth to the Romans, So doing, or that mutum percatum, a sin that they say Socrates was guilty of, though so admired for his wisdom and morality; Hence those that have given themselves up to this dreadful pollution are called Pathici from [Greek or Hebrew], we render it inordinate affection in the general; and therefore some do understand [Greek or Hebrew] here for those sins which arise from the irascible appetite, and so take the word, though generally spoken in an ill sense; Even as the Stoics held all passions and affections to be sin; and the affections which are placed in the concupiscible appetite the Apostle meaneth (say they) by the next expression [Greek or Hebrew], evil concupiscence, ⟨p. 326⟩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.