Abyssus mali, or, The corruption of man's nature briefly handled in some of its principal parts grounded upon Psal. 14: 1, 2, 3 : together with Man's salvation by faith on the Lord Jesus Christ, on Acts 16:31 / by W.G.

CHAP. VIII.

IN this second Verse, we have 1. Gods in∣quisition; The Lord looked down from hea∣ven, &c. 2. The general object of this inquisition, upon the children of men. 3. The special matter, or the main thing he inquires into, To see if there were any that did understand and seek God. 4. The result of this inquiry, They are all gone aside.

To make way for observation: I shall first fa∣cilitate the sense unto you. God is here compared to one on the higher ground, or in a watch-tower, that sets himself on purpose to take a full and ex∣act view of things. The Lord looked down from heaven. Though God be every where, yet he is said to be there in special, where he doth most ma∣nifest himself. Gen. 28.16, Surely the Lord is in this place, and I knew it not, says Jacob; is in this

Place, i. e. in peculiar manner, manifesting himself. So Psal. 46.5, God is in the midst of her, i. e. in a special manner present, Ezek. 48.35, And the name of the city from that day shall be, the Lord is there, Jehovah Shammah: Which, because he doth in a most glorious manner in Heaven; he is therefore said to be there most emphatically. And here it is most properly accommodated to the case in hand.

Ʋpon the children of men, &c. The children of Adam, and who are they, but all, and every Man?

To see, i. e. to see exactly, or make most special Observation. For mark, he looks to see; as when a man doth most intensly fix his eyes to behold.

If there were any, any in particular, any amongst the whole multitude and generality.

Did understand and seek God. It is not so much, what they are, as to their & caetera, in their Se∣culars; But how they stand affected towards him.

Obser. 1. God takes exctact notice, (he looks to see) of all, and every Son and Daughter of Adam, how they stand affected towards him.

Where we have asserted.

1. Gods Providence, his Observation, or notice-taking. God hath not left the earth, or the care of it; though he is said peculiarly (as before) to be in heaven, Psal. 11.4, His eyes behold, his eye∣lids try the children of men. Prov. 15.3, The eyes of the Lord are in every place, beholding the evil and the good.

2. That this is an exact and unerring Provi∣dence, that cannot be mistaken, as of one that sees

from a mountain, to whom all is exposed. Heb. 4.13, All things are naked and opened unto the eyes of him with whom we have to do: Nither is there any creature that is not manifest in his sight: Creature of the heart, as I remember Mr. Dike ex∣pounds it, 1 Kings 8.39, For thou only knowest the hearts of all the children of men, as elsewhere it is said, His eyes are upon their ways, Job 24.23.

3. That it is an universal Providence over all; upon the children of men, Gen. 6.12. God looked upon the earth, and behold it was corrupt: for all flesh had corrupted his way upon the earth. And vers. 5, God saw that every imagination of the thought of his heart, was only evil continually.

4. Though it be universally; yet it is as parti∣cular over every Man, as if conversant about him alone. Jer. 17.10, I the Lord search the heart, to give every man according to his deeds. There's but one Lot in Sodom, and he takes notice of him, to deliver him.

5. That it is a most special Providence, in rela∣tion to spirituals. It is whether they understand, or seek God. To know what men are towards him, and in relation to their last and main end. He beholds the evil and the good, Prov. 15.3, as eyil or good. Prov. 16.2, All the ways of man are clean in his own eyes; but the Lord weighs the spirits.

Demonstr. 1. Else how should God, as Soveraign govern all things? To govern, is to rule and or∣der things, so as to bring them to their proper end. God made all things for himself, Prov. 16.4. And he must needs know how all things tend to this end.

Demonstr. 2. Else, how should God judg the World in righteousness? He hath appointed a day in which he will judg the world, and that in righte∣ousness, Acts 17.31. And how can this be, un∣less he have an exact knowledg! How should e∣very Man have according to his deeds? See Rom. 2.6, 7, 8. Jer. 17.10.

Demonstr. 3. Else, how should Man know his own heart: which is necessary to set him in the way of salvation. He must see he is wrong, be∣fore he can be right. How could the Word dis∣cover the heart, and the very secrets of it, unless there were a Director and Supervisor? See 1 Cor. 14.24, 25. Heb. 4.12.

Quest. 1. But why is this enquiry, how they are affected towards him?

Answ. 1. Because God made Man to know, and love him. God planted affections in Man in∣deed, whereby he might love, and affect other things also; but nothing as himself, nor any thing as his happiness: Therefore it is, he looks after this, as the law of the creature; and as necessa∣ry to Mans end. God never intended Man a time in the World, wherein he gives license of estrangement from himself.

2. Because Redemption by Christ, in part con∣sists in repairing and restoring Man to this good affection toward himself. 1 Pet. 1.18, Forasmuch as ye know; ye were not redeemed with corruptible things from your vain conversation: See Rom. 8.29. Tit. 2.14. Therefore God so looks after this

(seeing we have fallen from our creation) as im∣plying our Redemption.

Quest. 2. But doth God know every degree of our affection towards him; how little, or how much?

Answ. Yea, every degree; the secret of the heart, and the depth of the heart. Joh. 2. ult. He knew what was in man, i.e. whatever. Joh. 21.17, Lord, thou knowest all things; thou knowest that I love thee. The question was put compara∣tively, Vers. 15, Lovest thou me more than these? Christ could testifie of the Woman, She loved much, Luk. 7.47.

1. It is well then, for Gods people that he knows, and knows exactly, how they are affected towards him; not only against the reproaches of the World, but the clamours of the Devil, and their own heart. He knoweth the way that I take, and when he hath tryed me, I shall come forth as gold, Job 23.10. It was Jobs comfort, against the imputation of his friends, who counted him an hypocrite.

2. It is comfort, in that he knows how little, or how much they are affected to him. He can reveal their righteousness to them, as well as their unrighteousness; their wants and defects. He can read the mystery of their heart to them, and shew them wherefore he contendeth with them; and make up all when he hath done.

3. This Doctrine is the bane of security. How should this affright every sinner! Thou art discovered: the eyes of the Lord are upon thee. It is in vain, for men to promise themselves exemption in sinning: It is not Chamber-walls, or Curtains night; or dark∣ness

will shrowd from him. Adam where art thou? Gen. 3.9, Is enough to scare every sinner, though in the Thickets. Imagine one working Treason against his Prince, while he stands and looks on.

4. It is in vain also, for men to deceive them∣selves with pretences and excuses. Almost every one pretends to love God; but he sees exactly through all these fig-leaves. If thou turnest thy self, and think God sees thee not, because thou settest not thy self in his presence; art thou not therefore in his presence? God knows thee as ex∣actly, as if thy very skin was pul'd off, and thy heart anatomized, according to the allusion, Heb. 4.13.

5. This adds further weight to the sinners load: For if God have such an exact providence, and all-knowledg; without doubt, he is as Omnipotent, as Omniscient. These two cannot be separate: The same excellency must have both; he is as able to hamper thee, and bring thee to judgment, with every secret thing.

6. Be exhorted therefore no longer to deceive thy self. God knows you infinitely better, than you know your selves. No question you know much, by your selves: (For who knows the things of man save the spirit of man which is in him? 1 Cor. 2.11.) Much more does God know, that hath his eye every moment upon thy heart. What a woful thing then, is self-security? It's only to keep quiet in the House, while the Devil possesses it. But be not deceived, God is not mocked, Gal. 6.7. And when is a Man deceived? If a man thinks himself to be something, when he is nothing; he de∣ceives himself, vers. ••3 of all cheats the worst.

Therefore be not satisfied, till you know whether you be truly affected towards God, or no.

Quest. How should we know that?

Answ. 1. Affection is a stirring thing: though affection here implies knowledg, or presupposes it; yet that very knowledg is operative. It is easie to know, whether thou hast any motion or affecti∣on towards God or no. How the heart moves, and stirs towards creatures, it is obvious, and easie to know, by that Man that observes himself; and why not towards God?

Object. But it is hard to know the sincerity of our affections, and motions, whether they be in truth.

Answ. Valet negative; It's negatively true. When Men find no affection for God, no heart, no motions, nor stirrings towards him; (suppose body and mind in good frame, which is here to be supposed: For otherwise, there are some as dead towards other things, as they are to God) we may justly question, whether there be any thing. Modus sequiter ad rem. If there be no such thing; then in vain do we enquire of the sincerity of it.

2. Affection if sincere, it is not only for com∣mon Providences. It is not only because he hath made thee, feeds thee, and clothes thee, that thou lovest him; as you know the Devil objected in the case of Job, Job 1.9, 10, Doth Job serve God for nought, &c. Though Gods People may, and ought to be affected with all his goodness, in the way of common Providence; yet if this be all, this is no good affection.

3. When God and thy prosperity are divided, at least abstracted in thy thoughts; how is it then? If thou canst bless thy self in the Lord, as the Psalmist, Psal. 16.5, 6, The Lord is the por∣tion of mine inheritance: The lines are fallen to me in pleasant places; yea, I have a goodly heritage: Then thou hast a test of thy sincerity; when thou canst love God for himself, and his grace reveal∣ed in the Gospel.

4. Affection is a leading thing. If thou hast a good affection towards God, especially that of love (which is mainly here meant) it is a ring∣leader of many other. Then thou hast longings and breathings: Oh when wilt thou come unto me? Psal. 101.2. Oh! when shall I come and appear before God, Psal. 42.2. Mourning, and sorrow in his absence: Thou didst hide thy face, and I was troubled, Psal. 30.7. Joy and praise in his pre∣sence: O Lord my God, I will give thanks to thee for ever, v. ult, Psal. 4.6.

5. Affection is an active thing. John 14.21. He that hath my commandments, and keepeth them, he it is that loveth, 1 Joh. 5.3. And this is love, that we keep his commandments: and his command∣ments are not grievious, i. e. unto love: For what love doth, it doth with delight. It will creep, where it cannot go. It puts thee upon a sincere evangelical obedience.

6. And Lastly, It is uniform. Every thing that is from a friend, we have a respect for. If thou hast an affection for God; thou hast an affection for every thing of God. Wilt thou say, thou lovest God, and hatest his Ordinances? Lovest God, and hatest his People; his Pictures? Lovest

God, and hatest his Word? Or lovest his Word, and hatest his Commandments? Or lovest one Commandment, and hast no respect for another? Or are Commandments good, and Promises not precious? Or all Promises good, and Command∣ments bad in thine eyes? Affection to God, im∣plies affection towards all that is good; argumen∣to a majori, by an argument from the greater to the less.