The Pattern of Perfection Exhibited in Gods Image on Adam, Part 1 · Section 7
§. 7.
NOw wee proceed to the image of God in the affections of Adam, as love, joy,Of Gods image in the affections. delight, ſorrow, feare, which are ſeated in the ſenſitive ſoule; for all ſenſitive creatures have them. The poore creature feares the whip; and the creature againe, ſports and delights it ſelfe. Now theſe Adam had, and in theſe was the image of God.
Qu. What was the image of God in the affections of Adam?
Anſ. It appeared in that ſerviceable ſubjection,What it is ſweet agreement, and ſubmiſſion which they did yeeld unto holy will, and right reaſon. The Underſtanding directed what ſhould bee done, the Will imbraced that, and the Affections yeelded ſerviceably to the command of Reaſon and Holineſſe. Herein appeared the difference between theſe affections in Adam, and in other creatures. The creature is carried by the rule of appetite; the horſe ruſheth into the battell, the wild aſſe ſnuffeth up the winde. The Pſalmiſt ſaith,Pſal. 32. Bee not like the horſe and mule, which have no underſtanding, Pſal. 32. Here was the excellency of Adam; that wiſdome that God had imprinted in his underſtanding, that holineſſe that hee had implanted in his will, commanded his affections, and they did ſweetly yeeld thereto. Adams ſoule was like a well-tuned inſtrument, all the ſtrings (the affections) being rightly tuned, make a ſweet harmony. In a well governed common-wealth, the Councel directs, the King enacts lawes, and the ſubjects obey: ſo there was wiſdome in Adams underſtanding, and that counſelled; there was holineſſe in the will, and that commanded; and all the affections were like loyall ſubjects, imbracing what reaſon and holy will commanded. In this common-wealth there were no traitors; no, in Adams heart there were no tumultuous diſorders, as now we finde; but what the reaſon ſaid, and the will chuſed, that the affections embraced.
Queſt. Wherein doth this ſubjection diſcover it ſelfe? How ſhall wee ſee Adams affections ſubmitting to reaſon?
Anſ. In foure particulars.
Wherein the affections ſubmitted to reaſon.1. The affections of Adam were willing to entertaine every command which wiſedome and holineſſe gave. The affections are but ſo many ſervants that attend on the underſtanding. 1 Pet. 5.9. Bee ſober and watch: There is a ſobriety required in the ſoul; namely, a man ſhould not laviſh out his affections on other things, and ſo unfit himſelf to be under the ſubjection of the Truth. This ſobriety was abundant in Adam; he had a ſweet eaſineſſe and ſoftneſſe of affection, like waxe, to take the print of Gods Seale: whereas it is with our affections as with drunken ſervants, who, when their Maſters call them, are not themſelves: for there is a drunkenneſſe in mans heart, when it is inordinately carried with too eager a purſuit after vaine things; & though reaſon commands, yet it obeyeth not. Adams affections were in a ſweete frame: for if God revealed any command, love embraced it. Epheſ. 6.15. Having your feet ſhod with the preparation of the Goſpel of peace. The feet are the affections; the ſhooing of the feet, is the preparing of the affections to entertaine all the conditions of the Goſpel of peace. A man that is ſhod, is fit to goe a journey: ſo when the affections are thus ſhod, they are fit to walke in any way that God requires. Since Adam loſt this ſobriety of affections, what awkardneſſe doe wee finde to duty! when a man ſhould love an enemy, how hardly is hee brought to it! when a man ought to reforme a ſinne, what a difficulty is there in it!
2. They were ſpeedy in the performance of what was injoyned them. A wiſe underſtanding could no ſooner reveale a duty to be done, but they ecchoed anſwerably, This all of us would have Pſalm. 40. mark how ſpeedy Chriſt was in performing of duty: Behold I come, thy law is within mine heart. And Pſal. 27.8. The Lord ſaith, ſeek yee my face: and his affections anſwered, Thy face (Lord) will I ſeeke. Alſo in Pſal. 119.4, 5. Gods voice ſaith, I charge you diligently, keepe my Commandements: and they eccho again, Oh that our wayes were made ſo direct, that we might keep thy Statutes! 1 Pet. 1.13. Gird up the loyns of your mind. And in Luk. 12.35. it is ſaid, Let your loynes bee girded about, and your lights burning. The loynes of our mindes are our affections. They are compared to looſe garments, ſuch as they wore in the Eaſt Countries, which they girded up, when they went on a journey. Our affections hang like looſe garments about us, wee muſt gird them up, that we may with more ſpeed goe in the pathes of Gods Statutes. Thus David prayeth: Set mine heart at liberty, that I may runne the wayes of thy commandements. But we find the contrary: for though many times the minde ſo yeelds, that the courſe is holy, yet what a baſe wearineſſe hangs on the heart! what ſlow hearts have we! how doe we draw our loyns after us! We feele this; and the ground of it is the want of Gods image.
3. They continued in the ſpeed they made. Adams affections were to hold themſelves in an holy bent, without warping. Wee finde the contrary. In Gal. 6. the Apoſtle ſaith, Bee not weary in well doing. Sometimes a man is hot at firſt, and then his affections coole; this is the bane of Religion. Hee was holy; ſo they may ſay of a man-devill,2 Cor. 11.14. an Angell of light. But Adam was able to hold himſelfe in a right pitch. This David prayed for, Pſal. 51.12. when he had wounded his affections, Oh ſtabliſh mee with thy free ſpirit! as if he ſhould ſay: Time was, when I did love thy Word, mine heart did feare evill, and I did hate uncleanneſſe; but now, how unſtedfaſt are my affections! therefore ſtabliſh mee with thy free ſpirit. If you finde your hearts giving way to any baſe luſts, you ſhall finde them eaſily giving back from holy duties. Rev. 2.31. Thou haſt forſaken thy firſt love: O woe to that declining condition; that thoſe who heretofore expreſſed forwardneſſe in a good courſe, and could cry for mercy as for life, are now key-cold: But Adams affections were able to keep themſelves in full ſtrength: and ſo did the Saints of God. Num. 14.24. Caleb followed God fully. Pſalm. 63.9. My ſoule followes hard after thee. Hee purſued God with eagerneſſe, as the creature the prey. David ſtands not ſtill, nor delayes, but purſueth; and as the phraſe is, (Eſa. 51.1.) follows after righteouſneſſe. Thou that haſt a ſtubborne heart by nature, if thou beeſt once righteous, thou wilt then follow after meekneſſe.
4. His affections were in an orderly tractableneſſe to the rule of reaſon and holineſſe. Reaſon and holineſſe gave not only direction to the affections, but moderation in all things, and upon all occaſions The affections would not bee carried out of order nor meaſure upon any thing, nor ſtay longer then they ſhould upon any object. An Embaſſador goes no farther then his Commiſſion, ſtayes no longer then his Commiſſion gives leave: ſo reaſon and holineſſe were the commanders of Adams affections; they received a command therefrom, and went no further then reaſon and holineſſe allowed them. It is lawfull for a man to love the world; but no more then reaſon and holineſſe allowes: if God ſhould ſay, I will take away theſe things from thee, love and joy ſhould willingly part with them. The ſouldier, if he be loyall, when the Commander biddeth battell, hee goes; when hee ſoundeth a retrait, he returnes home againe: ſo the reaſon and will ſanctified, were the commanders of Adams courſe. When reaſon and holineſſe ſaith it, a man may delight in the things of this life; but when they ſay, grieve no more for the loſſe of them, the affections ſhould yeeld to the command of reaſon. It is quite contrary in us; a mans affections, though they are ſet upon a lawfull object, yet they goe ſo amaine like unruly colts, that they caſt the rider: delight and deſire out-bid reaſon, and ſometimes tranſgreſſe the bounds of honeſty, moſt commonly of holineſſe. It is marvellous hard to have our affections at command. Lot goes into Sodom, and God could not get him out againe, but that the Angel was faine to carry him out by force: ſo when a man gets into Sodom, lets looſe his affections on ſhoppe, or children, or the like, oh what an hard matter is it to ſay, No more of that! But Adams affections were ſo ordered, that if reaſon ſhould ſay, Love that now, and then leave it; hee would love it now, and leave it then. Philip. 4.12. I know how to abound, and how to bee poore; his meaning is, if God would beſtow theſe things, he had an heart to love them; if hee would take them away, he was content to leave them. Job 1.21. The Lord hath given, and the Lord hath taken away, bleſſed be the name of the Lord; whereas wee ſit Rachel-like, diſquieted, becauſe our comforts are not.
Uſe 1. The firſt Uſe is of examination.By order in thy affections, eſteeme what grace thou haſt. A man may here plainely perceive what meaſure of grace hee hath, and whether hee hath any or no: See what tractableneſſe there is in thy affections, to ſubmit unto the authority of holineſſe. So much boyſterouſneſſe as thou findeſt againſt the evidence of reaſon, and frame of holineſſe; ſo much corruption there is in thy heart. I ſpeak this the rather, to take off the conceit of many, who uſe to commend a man in this manner; Hee is an holy man, but that hee hath one fault, hee is as dogged as may be: it is but a poor commendation. So much boyling as is in thine heart, ſo much want of grace is there. He is a good Chriſtian (they will ſay) but wonderfull outragious: ſurely then there is but little good in him. The ſervant is ſtubborne againſt his Maſter, the maſter againe is quarrelſome for every word: if there bee grace in theſe, it is well; yet there is a great deale of the want of Gods image upon ſuch a ſoule: 1 Cor. 3.3. When there are ſtrifes and envyings amongſt you, are ye not carnall? When the heart is boyſterous and full of envie, is it not carnall? There is a great deal of rubbiſh in thy heart, which grace, if it were there, would remove. The Philoſopher obſerves, that all ſtormes are here below in theſe baſer bodies, there is none of them in the higheſt heavens: ſo, hadſt thou an heavenly heart, all thunderings and lightenings, all croſſe, dogged, and malicious diſtempers would bee gone, there would bee no newes of them. The fruits of the Spirit are love, Gal. 5.22.meekneſſe, &c. But when men runne abreaſt, the Maſter his way, and the Servant his way, where are the fruits of the Spirit? Are ye not carnall?
Ob. But may not a man by education or miſery bee tempered, and cooled from theſe things?
Anſw. Yes, he may have the ruggedneſſe of his affections ſmoothed, and the edge of furiouſneſſe blunted. But though a man may have theſe ſomewhat abated, and want grace, yet if a man have theſe, it is ſomewhat ſuſpicious, whether hee have grace. There may bee a root, and yet no bloſſomes, and yet it is certaine, where there are bloſſomes there is a root. If a man expreſſe envie in his life, there is ſure a treaſure of it in his heart. If there be ſo much filth in the ſtreames, there is more in the fountain: if there be good in thee, there is but a little.
Here we may alſo ſee, whether wee have any truth of grace: judge of it by the works. No fire but will burn: fire will heate the whole houſe; ſo grace will frame the whole ſoule. Art thou able to tame thoſe jarring affections, and to ſtifle them? Art thou able, when they would tranſport thee, to allay them, and bring thy ſoule to a calme frame? Then it is a ſigne thou haſt grace. God is the God of order, not only in the Church, but in the houſe, and every where. If thou canſt maſter thoſe boyſterous affections, that they may be ſubject unto wiſdome and holineſſe, then it is certaine, there is ſome grace in thee.
Queſt. But are not the beſt men troubled with paſſions and diſtempers?
Differences of diſtempers in the godly and others.Anſw. There are ſuch in the beſt, upon whom the Lord hath beene pleaſed to look graciouſly: but they are in a farre different manner in them, then in the wicked. Their ſpots are different: Deut. 32.5. Their ſpot is not like the ſpot of my children: as who ſhould ſay, the Saints have their ſpots, and the wicked have their ſpots; but they are not the ſame. The ſpots of the purples are dangerous, but the ſpots of the plague are deadly. The wicked have the ſpots of the plague; the Lord have mercy on them, they are but dead men. Though a Common-wealth bee ſubject to conſpiracies, yet a wiſe Kng can diſcover them; but when there is no King, (as in Iſrael) every man doth what he liſt: ſo in the heart of an ungodly man, corruptions do what they liſt, they make him as proud, and as covetous as they liſt. The Saints have many mutinies in their hearts, yet they have a wiſe King, a gracious will that quels theſe, and ſubmits to God, and the power of his grace.
The difference betweene the diſtempers of the Saints and the wicked, appeares in three particulars.
1. The Saints make thoſe diſtempers and unruly affections which lye upon them, their greateſt burthen; it is their heart-ſmart, though other ſins are greater: and the reaſon is, becauſe they break the union between God and the ſoule, and they breed a diſtance between Gods good Spirit and it. 2 Cor. 12.7. God ſuffered Sathan to buffet St. Paul, which was ſome diſtemper, and provocation to ſin; now this made him grone and ſigh to the Lord, yea, it brought him on his knees thrice. As it is with an enemie, if his uſe bee to come ſuddenly upon a Towne, a wiſe Captaine will gather his forces together to hinder his deſignes: So muſt the Saints, becauſe their corruptions ſurprize them ſuddenly. Theſe make them cry out, This will be my bane; the leaſt ſin will damne me as well as the greateſt; I ſhall periſh one day by the hand of Saul, &c. 1 Sā. 27.1.whereas a carnall man maketh nothing of theſe, but beares all with a Piſh, it is not ſuch a great matter as ſome make it: I confeſſe I am paſſionate and cholerick; but I would I had no worſe to anſwer for, and the like. Oh, how doth this argue a graceleſſe heart, that can thus digeſt graceleſſe courſes. A toad will feede upon poiſon; but if a man take two or three drops, it will kill him: it is a ſigne thou haſt a toadiſh nature, that canſt digeſt theſe luſts. Gen. 15. ult. Eſau went away careleſly, when hee ſaw that hee loſt his birthright. I confeſſe, it is poſſible for a carnall heart to grieve for theſe diſtempers, but it is either when a man hath monſtrouſly befooled himſelfe, or when conſcience flies in his face; What, you go to heaven? Therefore a man on theſe termes may crouch, not becauſe of ſin, but of diſgrace, or the ſting of conſcience, that lies in his boſome.
2. The Saints, when they are thus, it is but a pang, they come to their cold temper againe, and they then will welcomly entertain the word, and deſire that it would diſcover their ſinne. A gracious heart cares not what the man bee that diſcovers his ſinne, whether he bee friend or enemy, whether a good man or a bad man. Hee lookes not at the man, but at the goodneſs of the command. 1 Sam. 1.17. Eli, when he had been indulgent, and the Lord threatned him for it, hee ſaith to Samuel, 1 Sam 3.Hide nothing from mee. Jonah being in a ſullen fit, forſakes Gods command; but this is but in a puſh; in cold blood hee is otherwiſe. David, that had the heart of a Lyon, he would not leave a man alive in Nabals houſe; yet Abigail, a woman, makes him ſay▪ Bleſſed be thou, Chap. 25.& thy counſell▪ here was a gracious heart, that could ſubmit to the counſell of ſo mean a perſon. But a wicked man cannot abide to have his corruption croſſed: they are ſo incorporated into it, that they cannot live without it: This was it that made the young man go away ſorrowfull. They murmure againſt their inſtructers, as the Hebrew ſaid to Moſes, Exod. 2.14. What, wilt thou ſlay mee, as thou didst the Egyptian yeſterday? Let every cup ſtand upon his owne bottome; what have you to doe with mee? &c. A wicked man may bite the lip for the preſent, and ſay, I thanke you for your counſell; yet he will goe away, and fit you an evill turne. But the godly come, and acknowledge plainely, Theſe paſſages and grace cannot ſtand together, and therefore they will ſubmit to the truth with all their heart. A wicked man will uſe all means to undermine the truth, and miſconſtrue it; and if any man will joyn ſide with him, hee will fly out deſperately: but if hee cannot avoid it, hee will (like the dogge) bite the ſtone; if hee cannot have his will of the man, hee will owe him a grudge. The Saints will ſay, The Word of the Lord is good, ſtrike here at this ſin,Eſa. 39.8 ſmite home.
3. The Saints are not only carefull to have their ſinnes outwardly mortified, but their lives reformed; they do not complain of this and that, and yet maintaine it: no, hee that is burthened with ſinne, will part with it. Luk. 2.8. When Chriſt came, crooked things were made ſtraight: not onelyonly mountaines were brought low, but rough things were made ſmooth: So in the Saints of God, there is not onelyonly a new tongue, to talke of religion; but a new heart, and new affections. It is poſſible for a godly man by the power of tentation to bee led aſide, yet you ſhall alwayes finde him on the mending hand, and ſo in concluſion forſakes ſin. I do not ſay, he will bee now and then drunk, and the like; (for we doe not read of thoſe, that after they accuſtome themſelves to groſs ſins, do ordinarily riſe again;) but I ſpeake of ſome boyſterous diſtemper which breaks out, yet I ſay, hee will bee of the mending hand. As a man in an Ague, when nature growes ſtrong, his Ague will leave him: ſo if a man bee overtaken with theſe, if grace grow ſtrong, hee will leave them, elſe hee erres from the nature of true repentance. You know what God calls for, when hee requires repentance, Iſa. 1.24. Ceaſe to doe evill, learne to doe well. Jer. 26.3. Iſa. 55.7. Let the wicked forſake his way, and the imaginations of his heart. This is repentance; this the Saints have done, as holy Job ſpeaks, chap. 34.32. If I have done iniquity, I will doe ſo no more. Pſalm. 18.23. I have kept my ſelfe from mine iniquity. Gal. 5.24. They that are in Chriſt, have crucified the fleſh with the luſts thereof: the fleſh is ſin, the luſts thereof are the violent diſtempers thereof; hee that hates ſinne, kils theſe. Can any man kill the roote, and the bloſſome flouriſh? ſo, can the root of ſinne bee killed, and the fruit thrive? It cannot be. Again, morality can make a man ſomewhat qualified, and cannot grace much more? ſhall a Heathen bridle himſelfe, and not a gracious man? That cannot be. But a wicked man gives way to, and continues in his courſe without any amendment, and that's the reaſon why they fall to day, and fall to morrow, and continue in it. Jer. 8.6. He takes faſt hold of iniquity, and ruſheth into it, as the horſe ruſheth into the battell: for a man cuſtomarily, uſually to bee tranſported with theſe boyſterous diſtempers, this is the ſpot of the wicked; no righteous man can alwaies bee thus: for hee hath not that depth of wickedneſſe in him; yet upon ſome occaſion hee may and doth fall into ſin. You ſee how the godly are, and how the wicked behave themſelves. The wife railes, and the husband, out of a kind of ſottiſh Nabalneſſe, if any thing fall croſſe, makes the wife and child pay for it. This is ordinary, theſe are the plague-ſores of our townes; alſo the ſervant, if hee be admoniſhed, then hee flies out, and warning muſt bee given preſently to be gone. Theſe are the ſpots of profeſſion now-adaies.
Uſe. 2. It is a word of inſtruction,Grace, ordering the affections, brings the moſt quiet life. That a gracious heart brings moſt quiet to a mans life: that takes away the greateſt troubles: that is moſt peaceable. Nothing can trouble a gracious heart, unleſſe hee trouble himſelfe. It is not the blowing of the winde that ſhakes the earth; but the wind is got into ſome hollow of the earth, and the ſhaking comes from within: ſo, when there is envie & malice within, theſe breed hatred without, and theſe ſhake our holds: whereas, were theſe removed, were a man quiet at home, hee ſhould never be troubled from without. It is not a mans condition, but his corruption that breeds diſcontent; therefore St. Paul ſaith, I can abound, and be poor; hee had quiet within him. Looke, as it was with our Saviour, Math. 8. when the winds aroſe, hee commands them to ceaſe; ſo it is in the Lords power to rule theſe diſtempers: nothing under heaven can quiet a man thus enraged, but grace. Goe to God to take away thy unrulineſſe. Grace makes a man on Gods ſide, and therefore there can bee no diſſention: if God takes away any thing, the good ſoule is content; if hee will have any thing, the ſoule yeelds it, and ſo here is no trouble.