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. XI.

Vers. 3. THey are altogether become filthy.

There are three significations of the word, 1. Putruerunt, sorduerunt, corrupti erant, vel facti sunt, putridi; which we may render cor∣rupt, rotten. 2. Putidi vel foetidi facti sunt, stink∣ing, as in the Margin; filthy as in the Text. 3. And thereupon the holy Ghost renders it, Rom. 3.12. Inutiles, They are become unprofitable. All these depend, and are consequential each to other. The Metaphor is taken from Meat which is first putrid or rotten, thereupon stinking and filthy, and so unprofitable, that it is good for nothing, but to be cast to the dunghil. Because the holy Ghost extends the signification of the word, so shall I.

Observ. 1. Natural men are so corrupt, that they are therefore loathsom to God, good for nothing, or unprofitable.

The subject of the proposition is the same we have been speaking of all this while; for we have no o∣ther in the Text. But here is a threefold predicate.

1. Corrupt, or rotten: In a word or two I shall shew you: First what is corruption in the general. 2. Accommodate it to our present mat∣ter.

1. Corruption in general is the pravity of the qualities of any thing, whence begins its destructi∣on.

An apple is then said to he rotten, when its juice is turned into bad. Or (to keep to the Metaphor before us), Meat is then said to be corrupt, when the wholsom pleasant juice, that was fit for nourishment, is changed into the con∣trary.

2. To the case in hand. Corruption in man is his degeneracy in that which once was his great∣est excellency; or the loss and want of those qua∣lities, properties, habits, or divine nature (as the Apostle calls it) which was his greatest perfection; by which under the first Covenant he was accep∣table to God, and pleasant in his sight: And in∣stead thereof, having contracted a vitious nature and inclination, by reason of which, they are very loathsom and offensive, stinking, filthy, as in the Text. They have not lost either nature, or good nature (in the common acceptation of the word) which in many men gives a great varnish and set∣off to what they do. But the best natur'd man in the world hath lost his rectitude, and good na∣ture; and is ill-natur'd, and ill-humour'd towards God. You may remember when I spake to this out of vers. 1, They are corrupt, having explained in what sense it was to be taken; I gave you no other than a Scripture-account of the thing: But I now insist in another manner.

3. Therefore if you ask how this degeneracy, this corruption doth appear: I answer,

1. By their not minding naturally, and plea∣singly, any thing of worth and excellency. They have their humours for every thing else almost: but for God they are never in humour, never in frame. If at any time they be in a fit, or good

mood (as they say), this never settles into a ha∣bit, or a naturalness God-ward; as passions and humours in other things often do. There is no∣thing a man minds, or regards in relation to Gods glory, or the perfecting of his soul; the accom∣plishing his happiness here, or for ever. No wis∣dom is before the eyes of him that hath understand∣ing, sayes Solomon, Prov. 17.24. i. e. solid, sub∣stantial wisdom, sound wisdom, as it is rendred, Prov. 3.21. But they are men of no understand∣ing, as before, Prov. 18.1. A man through desire having separated himself, intermedleth with all wis∣dom, i. e. sound wisdom, and discretion: But fools despise wisdom and instruction, Prov. 1.7. i. e. they have no esteem for it; but a secret, if not an open derision of it. And who are these fools? The very men I am speaking of, such as have not the fear of the Lord, as clearly appears in the opposi∣tion: The fear of the Lord is the beginning of wis∣dom; but fools despise, i. e. such as have no fear of God. Which the Apostle charges every natural man with, Rom. 3.19, There is no fear of God be∣fore their eyes. If they mind any thing of Know∣ledg, it is either not of the best things (but matters of lesser moment in religion); or if at all busie about the best, it is in such a superficial airy manner, that it is nothing they would be nou∣rished by, or live upon, but only to maintain o∣pinion, or discourse, &c. Their knowledg puffs up, and does not perfect. It is so much only as pleases their fancy; and every mans fancy is according to himself. With naturalness, or pleasingness to mind any thing of spiritual worth or excellency, This they will not: and if this will not shew a man, what will?

2. It appears in that they are wholly taken up in matters of little moment and concernment; the world, and the things of the world. Because I mentioned this before, I shall not stay here, Phil. 3.19, They mind earthly things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word implies both the plotting of the mind, and the re∣lish and savour of heart and affections. That this is meant of men in the visible Church, is clear; and that it is to be extended to every natural man, appears also by the opposition, vers. 20, But our conversation is in heaven.

3. It appears by their listlessness, and injudici∣ousness in matters of their Soul and Salvation. The smallest matters in Religion are made the greatest account of; as matters of ceremony, and outward performance; as hearing, praying in secret, or with their families, sacraments, &c. These they would seem to have some heart for, Isa. 58.2, Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: They ask of me the or∣dinances of justice, they take delight in approaching to God. Here in truth God represents them as a people unrighteous, though so much taken up with the means of grace, and outward ceremonies. For they were far enough from the end, or the means in the right use of them; To grace, and gracious actings, or performing duties in a gracious manner, they are blind and listless.

4. It appears by their practical ignorance, and disgust of the main saving mysteries of the Gospel. As,

1. Of the mystery of Jesus Christ, as the Apo∣stle calls it, Col. 3.2. They can make nothing of

it: or if they do, they wholly disgust it. To be so near Christ, as to be one with him in a mystical union, or truly moral either, they cannot indure to think on. For Christ to be believed on in the world, is one of the mysteries the Apostle makes great without controversie, 1 Tim. 3.16. They cannot apprehend him such a precious stone, such a corner-stone: And therefore to them he is a stone of stumbling, and a rock of offence, 1 Pet. 2.6, 7, 8.

2. By their practical ignorance and disgust of the way of faith. To eat the flesh of the son of man, and drink his blood; this is a hard saying, Joh. 6.53, compared with vers. 60. When Christ saw his hearers were offended at this, he explains it, vers. 63, It is the spirit that quickens; the flesh pro∣fits nothing, i. e. they are to be understood spiri∣tually: (For what if a man should eat the very flesh of Christ, as they seemed to understand it; would this save him? much less will the sacramen∣tal bread alone), q. d. Christ as incarnate and crucified, is to be received, and inwardly digested by the soul that would be saved. Yet for all this, they went back, they believed not; and Christ knew so from the beginning: Therefore said I unto you, No man can come unto me, except it was given unto him of my father, q. d. You never did from first to last rightly understand or believe; nor now have you any mind to it. Shall I add, but it is not given to natural men of the Father, Ergo?

3. By their practical ignorance of regeneration, and enmity to it. How can these things be, sayes Nicodemus? Joh. 3.9. He seems to be a moderate

man; to have some inclinations to hear; and not to come with a desire to cavil; he was a learned man, a master in Israel, vers. 10. And yet he is at this rate, and that not at first only, as vers. 4, How can a man be born, when he is old, &c. But at last, though Christ had explained it, proved it, shewed him the reason of it, vers. 6, That which is born of the flesh, is flesh: Yet at last he cries out, How can these things be? Nicodemus alone lies not under this imputation of ignorance, but all the carnal hearers in the world, even e∣very natural man. Mark therefore how Christ turns it, vers. 12, If I have told you earthly things, and ye believe not, &c. They were not earthly, but spiritual things Christ had spoken of, yet they were but earthly; or elementary in comparison of what he could have spoke. Yet not only Nicode∣mus, but others are charged with ignorance and unbelief. If I have told you and ye believe not, &c. Whosoever is born of God, sayes John, doth not commit sin, 1 Joh. 3.9. For his seed re∣maineth in him, and he cannot sin, because he is born of God. The seed of God in him, makes it impossi∣ble for him to sin as other men sin, with full and free consent; absolute delight, and purposed con∣tinuance. Let these things be made good of a na∣tural man, and then we shall have some reason to think well of him. So much for the fourth par∣ticular.

5. It appears by their facility and proneness to all that is evil and wicked; and not only that which is evil in circumstance, Luk. 6.45, An evil man out of the evil treasure of his heart, bringeth forth that which is evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as naturally as a

tree doth its fruit. But is every natural man, this evil man? yea, if he as naturally bring forth evil: but so he doth; or else he is naturally good, and so naturally brings forth good things, Rom. 1.29, Being filled with all unrighteousness, forni∣cation, wickedness, &c. But these were judicially so, you'l say. But doth God in Judgment put wickedness into mens hearts? Though therefore by Gods withdrawing his preventing-grace, it had more vent; yet it was there before. To say they contracted them; is but to say what I say: For they must have hearts full of wickedness to contract them, graceless hearts, prone to them; had they had any seed of God, they could not have been at that rate. 1 Joh. 3.9, His seed remain∣eth in him, and he cannot sin: But look a little forward to the next Chapter, Rom. 2.1, and you will see every man under the same condemnation. Therefore thou art inexcusable, O man, whosoever thou art, that judgest: for thou that judgest, dost the same things. How so? What, every man a∣like? What, every natural man chargeable with that black Catalogue? Yea, because his heart and inclination is the same: and therefore according to Scripture-phrase he is said to do the same thing. The Jews, though they would easily grant the Gentiles were bad enough, and would judg them, i. e. condemn them; yet they counted better of themselves. But the Apostle makes them all alike as to the propensions of their nature.

6. This appears, because they lay their founda∣tion upon the Sands; and take up with any thing; something at least which is not solid.

1. Generally and ordinarily with their own

presumptions. They have confidence in the flesh, Phil. 3.3, 4, almost any thing will serve turn. He that hath least to say, yet thinks he hath e∣nough.

2. With a form of godliness; this is common, 2 Tim. 3.5, Having a form of godliness, yet deny∣ing the power.

3. With checks of conscience, convictions, and legal sorrow.

4. With some essays and endeavours only, in a way of means-using, after Christ and Grace, 2 Tim. 3.7, Ever learning, and never able to come to the knowledg of the truth.

5. With some meer passionate, unaccountable meltings, without any ground or reason; as cry∣ing at a Sermon. Though it might possibly as well have hapned at some Tragedy.

6. With some mens say-so, and good thoughts of them; while the prophet speak peace, peace, Jer. 6.14.

7. With some mistaken, or misapplyed Scrip∣tures.

8. With some kind of joy, and transports only, Matt. 13.20.

9. With some kind of common inlargements, Heb. 6.4, 5.

10. With strong fancy and imagination, with∣out any Scripture-ground.

11. With sudden impulses, and impressions; though they know not whence they are.

12. With a meer blaze, and lamp of profession; lamps without oyl, Matt. 25.7. And there are two things which make it so, i. e. make them so ready to take up with that which is unsound.

1. A deceitful heart, which is deceitful above all things, Jer. 17.9. Which place some explain re∣latively to the business in hand. For the Pro∣phet had blessed those that trust in the Lord, vers. 7, trust; yea, they trusted in the Lord. The Prophet answers, The heart is deceitful above all things. Isa. 44.20, A deceived heart hath turned him aside, that he cannot deliver his soul, nor say, is there not a lie in my right hand?

2. A willingness to take up with any thing but the truth, Rom. 1.28, Even as they liked not to retain God in their knowledg, &c. Vers. 18, That hold the truth in unrighteousness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deti∣nentium seu supprimentium veritatem. Therefore it is, men run from this opinion to that; run through all Religions (as the vulgar speak) be∣cause they would avoid the truth, and run from that which hath Foundation. Therefore it is, men feed upon Husks, as the prodigal, rather than return to their Father.

7. They are properly workers of iniquity, and evil-doers in Scripture-phrase, and Scripture-sense. They are properly Pognaleaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Psal. 5.6. 1 Joh. 3.7. Matt. 7.23. For these phrases denote two things, 1. Actum continuum, a continued act; 2. Naturalitatem actus, the naturalness of the act.

1. A continued act, and so natural men are continually sinning; if not in acting, or plotting, yet in the Inclination, and tendency of their heart; working iniquity, doing iniquity, to render it properly. Even then, when they forbear to sin, they do not forbear for Gods sake, or sins sake,

Gen. 6.5, Every imagination of the thoughts of his heart was only evil continually.

2. The naturalness of the act, Jer. 6.7. As a fountain casteth out her waters, so she casteth out her wickedness, i. e. naturally, freely. From this the Apostle James proves, they that so do, cannot be good, James 3.11, Doth a fountain send forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fundit, at the same place, sweet water, and bitter, i. e. naturally, freely? 1 Joh. 3.7, He that doth righteousness, is righteous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. studio & industria, with study and en∣deavour. He that so doth not, on the contrary is unrighteous. Thus of this first particular, wherein I have been longer than I thought.

2. The second part of the Doctrine. Natural men, or men naturally, are foetidi, putidi, stinking, loathsom; such as God can by no means away with. Where I shall shew, 1. What this implies. 2. That they are so. Which will carry things a little farther than yet I have directly done. For though I have shewed how the works of a natural man are all abominable; yet not directly, how God resents their persons.

1. It implies that he owns them not. He doth neither count them, nor use them as his friends, or in any special relation unto him, as his people are. The poorest, weakest of his Ser∣vants he owns. It is said, not only of the Patri∣archs, He was not ashamed to be called their God, Heb. 11.16; but of Jacob, worm Jacob, i. e. Jacob's posterity in a low condition: I am with thee, I am thy God, Isa. 41.10. Many a smile, many a good look of countenance and encourage∣ment, many a good word, many a friendly con∣verse,

some of his find from him. Yea, he is al∣ways friendly to them; even then, when he seems an enemy; though not to sense, but to faith. But natural men are at a distance from all these, a people afar off; (That is their description, Ephes. 2.13.) from what? from God, from Co∣venant, from Blessedness; God hath no delight in them.

2. Not only so, but he positively rejects them, Jer. 2.37, The Lord hath rejected thy confiden∣ces, and thou shalt not prosper in them: Thee and thy confidences, or thee with them, i. e. their trust, and carnal hopes, and helps. Psal. 119.119. Thou puttest away all the wicked of the earth like dross.

3. And that with loathing and indignation, Psal. 50.16, 17. But to the wicked God says, What hast thou to do to take my covenant in thy mouth, seeing thou hatest instruction? &c. He meets him in fury, speaks to him in his wrath. See Ezek. 14.7. I shall conclude it with that to Laodicea, Rev. 3.16. So then, because thou art luke-warm, and neither cold nor hot, I will spue thee out of my mouth: How loathsom such a people are to God!

2. I now come to clear it, that every natural man is thus loathsom and offensive.

1. If a sinful action be so, much more a sinful person; because he is the subject of many sinful actions, according to that 1 Sam. 24.13, Wicked∣ness proceedeth from the wicked.

2. If an evil action be loathsom, much more an evil inclination; for an evil inclination is proli∣fick, and the seed of many evil actions; As a

fountain sendeth forth her waters: So is an evil in∣clination to evil actings. But the inclination is the inclination of the person: therefore persons naturally ill-inclined must needs be loathsom. If you would bear with a person that had wronged you once; you would not endure to harbour a born Thief in your house.

3. If an evil action be loathsom, much more a Trade, and course of them; and therefore the person so condition'd. The natural man drives on a trade and course of sinning; he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Joh. 3.8, as before.

4. If an evil action be loathsom, much more an heart full of evil actions and inclinations, Psal. 5 9, Their inward part is very wickednesses.

5. Scripture judges the persons of sinners, not only the wor s of sin, Psal. 5.6, Thou hatest all workers of iniquity.

6. Paul complains of the sin that dwells in him, Rom. 7.20. as making him, simply considered, loathsom, not only to God, but himself, Vers. 24, O wretched man that I am! &c. If that be sin which dwells in a man, and the cause and fountain of all others; then for this, every natural man is hateful, and loathsom to God. Remember I am speaking here not of actual reprobation, or the execution of Justice; but the exposedness of the person, statu quo, in that condition, and Gods present actual loathing.

7. And lastly: Natural men must be acceptable to God (if at all) either in the way of the first Covenant, or the second; not in the first, for they are graceless (as we have been proving all along) and so cannot stand in the Covenant of

works; nor in the second, because they are Christ∣less, as well as graceless. And so I leave it, and proceed to the third thing in the Doctrine.

Part 3. Natural men are unprofitable, or good for nothing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Apostle renders it, Rom. 3.12.) They are of no use according to the signification of the word. To understand this, consider: A thing is either, 1. Simply of no use at all. Or 2. relatively of no use for what it was appointed. A Watch which had been made with great Art and Industry, if in every moti∣on of it, from the spring to the least Wheel, it be irregular, it is good for nothing, i. e. to the-end, for which it was made: Though the materials, silver or gold, &c. be useful for many things. Thus natural men are unprofitable.

1. Because unprofitable to God. Man was made to serve him, and honour him, Job 28.28, And to man he said, The fear of the Lord, that is wisdom, &c. Matt. 4.10, Thou shalt worship the Lord thy God, and him only shalt thou serve. But natural men are all drones, cyphers, of no use to God, Matt. 20.6, Why stand ye here all the day idle? Take them in their natural posture, and they stand all with their hands in their pockets. None work but those whom God sends into his vineyard, Isa. 5.4, Wherefore when I looked it should bring forth grapes, brought it forth wild grapes: And this vineyard of the Lord of hosts is the house of Israel, and the men of Judah his plea∣sant plant, vers. 7.

Object. 1. Why, who can be profitable to God?

Can a man be profitable to God, as he that is wise may be profitable to himself? Job 22.2.

Ans. Being profitable, is either, 1. By accumu∣lation or addition, and so many in that Text: For how is a wise man profitable to himself? Is it not by adding something to himself? As it is ex∣plained, vers. 3. Is it gain to him that thou makest thy wayes perfect? Thus no man can be profitable to God; but this is not the end for which he was made: Or, 2. by manifestation. And this is that for which man was made, Prov. 16.4, He made all things for himself. Thus no natural man is profitable, or can be, i. e. he can∣not be active in the manifesting of his glory; though be he as wicked as he will, God will glo∣rifie himself upon him.

Object. 2. No? Are no natural men profitable to God? Do they not do a great deal of good in the world?

Answ 1. Some do indeed; though many be meer drones, and spend-thrifts. There are some wise men, some painful men, that may do a great deal of good in the Families, Towns, States, and Kingdoms where they live; because all activity is not lost, but only activity for God. They are not actively and intentionally profitable, or useful to God; though God make use of what they do for his glory, and the good of the world. So it is only eventually they are profitable, Hos. 10.1. Israel is an empty vine, he bringeth forth fruit to himself. What en empty vine, and bring forth fruit? Yea, so long as it was all to himself; and it was so, because his Religion was meer po∣licy.

A vine is profitable when it yields fruit to him that dresses it, 1 Cor. 9.7.

2. Because a natural man is unprofitable to himself; nay, a man may be profitable to himself, Job says, Job 22.2. Yea, a wise man may in some∣thing or other, some way or other. In a sense, natural men are profitable to themselves; but then you must make themselves little besides body and carcase; this they may heap up and lay toge∣ther: But Christ throws down all this with one word, What is a man profited, if he shall gain the whole world and lose his soul? Matt. 16.26. And yet, for what a poor pittance of this world do men lose their souls for ever? That is clear gain then that profits the soul. Thus natural men do themselves no good, nor can: For they are a nation void of counsel, neither is there any under∣standing in them, Deut. 32.28. Oh that they mere wise, says God, v. 29.

If natural men be so corrupt, then, 1. They are past mans cure; it is a most deplorable case to see men under the Preaching of the Gospel to be little the wiser, and nothing the better: But who can bring a clean thing out of an unclean? not one, Job 14.4. If the humours of a man's body be all corrupt, he needs a Physician that can raise the dead: That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit, John 3.6. It must be the Spirit of God alone, can preach such men to God.

2. Then those men go an ill way to work, that take it for granted, and presuppose there is something in nature to recover it self; there is indeed natural understanding, and natural will;

but there is no integrity, no soundness in them; and can therefore educe nothing spiritual. This is but to nurse men in a presumptuous self-con∣fidence, Ezek. 16.2, Son of man, cause Jerusalem to know her abominations.

3. At what a loss does this make the poor sen∣sible sinner? he can neither do for himself, nor any way deserve that God should do any thing for him; he must be absolutely beholding to the Grace of God, and the Redemption of Christ, to make a cure for him, i. e. to do all the spiri∣tual part of the work; to renew and regene∣rate his heart, though he must use all means, as a man in a sad condition would.

4. This may cease that dismay and astonishment Gods people are apt to be in, under the disco∣very of their own heart. Whatever kind of sin thou findest stirring in thy self, know, that this simply signifies no evil state: it is indeed the issue of thy corrupt nature, but if it reign not, thou art in a good case for all that: His ser∣vants ye are to whom ye yeild your selves to obey, Rom. 6.16.

2. Are they loathsom to God?

1. This shews men are either very ignorant or desperately secure, that are not at all affected with this; that can be as light-hearted and mer∣ry, as if they were Gods minions and favourites. Either of these is enough to prove they are of the persons we have been convicting all this while. What if thou dyest in this condition and be summoned presently to appear at Gods Tribu∣nal? thou art as one asleep upon the top of a mast, Prov. 23.34.

2. Then 'tis not all the pageantry and out∣ward appearances, nor all the external applica∣tions in the world will make them acceptable: it is not strowing flowers and herbs will keep them from stinking. If loathsom because cor∣rupt, the way to become acceptable, is first to become sound and sincere. It is not painting that makes natural beauty, or commends a per∣son to an impartial eye: 'tis true, a person is not acceptable but in Christ; but a sound heart applies it self to Christ. The works are accep∣ted in the person, not the person for the works. Men are generally mistaken that think by their doings to work their persons into acceptance first.

3. If unprofitable and good for nothing,

1. Then nothing can keep a natural man in credit with himself, but ignorance and unbelief. How loathsom would this render him if he did believe he was good for nothing, for God, for himself? He is neither according to the Law of Creation, nor the rule of Redemption.

2. Then they may know their doom, Mat. 25.30, Cast ye the unprofitable servant into ut∣ter darkness. Mat. 3.10, Every tree that bring∣eth not forth good fruit, is hewn down and cast in∣to the fire. They that are good for nothing, can never expect to hear that comfortable word, Euge bone serve, Well done good and faithful ser∣vant, Mat. 25.21. If any such think, he may salve himself from Luk. 17.10, So likewise ye, when ye shall have done all these things which are commanded you, say, we are unprofitable servants; he is much mistaken: for unprofitableness there,

signifies their non-meriting from the best, though they are not without good-works.

Quest. If a man have been corrupt, and unpro∣fitable all this while, how may he do to be otherwise?

Answ. He will never be profitable, until he get into a new stock, Joh. 15.4, As the branch cannot bear fruit of it self, except it abide in the vine; no more can ye, except ye abide in me. Ver. 6, If a man abide not in me, he is cast forth as a branch, and withered.

2. Until he get a new nature. Mat. 7.17, A corrupt tree bringeth forth evil fruit, and a good tree bringeth forth good fruit: The branch bring∣eth forth fruit, because it receives the sap and nature of the vine. He that is joyned to the Lord, is one spirit, 1 Cor. 6.17.