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. II.

HAving spoken to the Doctrine in general, I now resume it to a more particular en∣quiry: That we may be steadily directed to this object.

Quest. 1. Ʋnder what notion, or consideration, is Christ the object of saving faith?

Answ. Neg. 1. Not as second person in Trini∣ty barely: For as such meerly, he bears no more relation unto us, than unto fallen Angels.

2. Not as God meerly and precisely; for so, he could not be under the Law properly. 2. So he could not suffer the curse for mankind: for God as God, is impassible, as he is immutable. 3. Not as man only; for so he could not bear up under his sufferings, they being equivalently in∣finite.

2ly. Positively, But he is the object of Faith. 1. As God-man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That Person that was Man, was also God. He which was born of the Virgin Mary, was also called the Son of God. Luk. 1.35. Joh. 3.13, No man hath as∣cended up to heaven, but the son of man which is in heaven. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui est existens in coelis. who is existing in Heaven. How could this be? By virtue of the union with the Divine Nature,

he is said to be in Heaven, which otherwise was on Earth, and never in Heaven as yet. See Isa. 9.6. Heb. 7.26. This God-man truly, and properly, is the object of saving Faith.

But this is not all; for though here is great preparation to such a saving work, as we needed; yet here is nothing can give Faith satisfaction. Therefore,

2. As Mediatour, transacting the affairs of lost man: For if Christ had clothed himself with flesh, as Angels have sometimes done, to do men some other courtesie, or good offices, or to make him∣self meerly an example to mankind, by his con∣verse in the World; or over and above to make a new Law: What was this to give Faith foot∣ing, or to qualifie the Person to be the proper object of saving Faith? Since it is not barely Christ, but Christ crucified, that Paul desires to know and Preach. 1 Cor. 2.2, For this cause he is the Mediatour. of the New Testament, that by means of death, they which are called, might re∣ceive the promise of eternal inheritance, Heb. 9.15.

A Mediatour is either first, by intercession as Jo••b, on the behalf of Absolom, 2 Sam. 14.33. Or 2. by power, as Abraham to Lot, Gen. 14.15. Or, 3. By price and ransom: Such are com∣mon amongst us, that buy off Slaves from the Turkish oppression. Christ is our Mediatour all these ways:

1. By intercession, Rom. 8.34, Who also maketh intercession for us, Heb. 7.25.

2. By Power, Joh. 8.36, If the son shall make you free, &c. Rom 7.25, I thank God through Jesus Christ, by whom he hoped to be delivered:

For he had been sadly complaining of his capti∣vity.

3. By Price, or Redemption, 1 Tim. 2.5, 6, There is one mediatour betwixt God and man, the man Christ Jesus, who gave himself a ransom.

3dly, As invested with saving offices, that he might be a meet Mediator: besides the qualifica∣tion of his person, he is invested with several of∣fices in relation to this work; which are all needful to him that will perfectly redeem fallen man. As of a Prophet, Act. 3.22, 23, A Prophet shall the Lord your God raise up unto you, &c. Every soul which will not hear that Prophet, shall be destroyed. Of a Priest, Heb. 7.17, Thou art a Priest for ever, &c. Of a King, Psal. 2.6, I have set my king upon my holy hill of Sion.

We have now found the material object of sa∣ving Faith. This God-man, Mediatour, King, Priest, Prophet, is the Person to be believed on: But it yet remains to enquire:

Quest. 2. What is that thing in Christ, which formally and properly saves a sinner, being appre∣hended, and laid hold upon, as the merit and mat∣ter of his Salvation?

Answ. It is Christ, as satisfying Divine justice, and meriting for us pardon and Salvation by his active and passive obedience, (which is called his righteousness; pray observe it) and so 'tis pro∣perly the Priesthood of Christ.

Arg. 1. Because, so he is our righteousness. It is Christs being righteousness to us, which saves us: for so we have that which strictly and fully answers the demand of the Law: and when that

is done, God acquits us. Rom. 8.4, That the righteousness of the law might be fulfilled in us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jus legis; We being dead, and condemn∣ed in Christ; by Faith we are counted as just, as if we our selves had satisfied the Law. Calv. 1 Joh. 2.2, We have an advocate with the Father, Jesus Christ the righteous.

Arg. 2. It is that which our faith is proper∣ly directed to in Scripture, Rom. 3.25, Whom God hath set forth for a propitiation, through faith in his blood. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proprie significat instrumen∣tum placationis. See Heb. 9.5. It is that cujus intuitu, at the sight of which God becomes mer∣ciful and gracious. Gal. 3▪ 13, Christ hath re∣deemed us from the curse of the law, being made a curse for us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 maledictum, a Curse in our stead. Vers. 14, That the blessing of Abraham might come on the Gentiles, through Jesus Christ. Heb. 9.15, That by means of death, they which are called might receive the promise of eternal inheritance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Death being made for the redemption.

Arg. 3. Christ is thus the end of the Law for righteousness. Rom. 10.4, Christ is the end of the law for righteousness to every one which be∣lieves. The Law hath no further process, because it finds what it seeks, in Christ. There it hath what it would have, its full perfection, its ut∣most demand; and therefore, non movet ulterius litem, it contends no further. Vers. 10, with the heart man believes unto righteousness; and with the mouth, confession is made unto salvation, i. e. believing and confessing Jesus Christ, we have righteousness to salvation; and the Law gives an acquittance.

Arg. 4. This the whole ceremonial Law leads us to: All the Sacrifices typified Christ, he was the Paschal Lamb, at whose sight the destroying Angel passed over: As these were but patterns of heavenly things, i. e. of things in the Church un∣der the Gospel, Heb. 9.23. So we see what an∣swers them, vers. 26, But now once in the end of the world, he hath appeared to put away sin, by the sacrifice of himself.

Object. 1. Against this the Papists object, that Christ died to merit that we might be sanctified, (which they call first justification) and then being sanctified, we do by our own works merit salva∣tion.

Answ. 1. But pray consider the place cited, Rom. 3.25, Whom God hath set forth to be a propitia∣tion, through faith in his blood, i. e. a reconcilia∣tion by death; which is signified by his blood: If by his death, then not our worthiness.

2. If Christ died, to declare that God was just, strictly just, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he would not bate the sinner a Farthing; then with∣out Christs Blood they must fall under the judg∣ment of God. Where observe [That he may be righteous] is explained by that; [That he might be just] and not contrariwise: Which will stop the mou h of another objection. But,

3. What will they say to Rom. 4.6? Even as David also describeth the blessedness of the man to whom God imputes righteousness without works. As vers. 5, But unto him that worketh not, but believeth on him that justifies the ungodly, his faith is counted for righteousness. If it be righteous∣ness

without works, it must needs be imputed righteousness a Man is blessed by.

4. It is clear, the Apostle's dispute Rom. 4, is, whether a Man be justified by Faith, or by Works? And 'tis wholly attributed to Faith alone. If any think, that faith without works in the per∣son will do: I am to speak to that afterwards. Works are not denyed, quoad existentiam, sed quoad meritum, as to their existency, but merit.

Object. 2. Others there are, who though they will not say, as the Papists, that we can strictly me∣rit salvation by our doing; yet say, that Christs o∣bedience was only to procure (as they call it) an acceptilation with God, i. e. that a little sincerity might serve turn, and be accepted for salvation, in se, & per se, of, and for it self.

Answ. Observe here, both of them agree in this, that we are saved by an inward righteous∣ness: But more particularly,

Answ. 1. Then Christ dyed to destroy the Law, or to lax it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not to fulfill it; con∣trary to his own word, Matt. 5.17, Think not that I am come to destroy the Law or the Prophets: I came not to destroy, but to fulfill. i. e. Christ came not to make the Law not to demand its due of a sinner; but to give its demand, by ful∣filling what it required.

2. This is contrary also to Rom. 3.26, God set him forth for a propitiation, to declare his righte∣ousness, that he might be just; though a justifier of him that belives in Jesus. Gods justice requires the full, and the whole; and Christ died to de∣clare his justice, by giving in the whole: There∣fore

it was not to bring it down to an acceptila∣tion.

3. Consider, how the Apostle applies the Law in its most rigorous demand to Christians that were apostatizing from faith alone. Gal. 3.10, For as many as are of the works of the Law, are under the curse: for it is written, cursed is every one that continues not in all things, &c. To let them know, that if they will be saved this way, it is a perfect and exact righteousness they must have; and that since, and notwithstanding the death of Christ.

We grant, that God doth not reject, but ac∣cept the sincere obedience of his servants, and re∣wards it too: But it is because their persons are first accepted in the perfect righteousness of Jesus Christ. See 1 Pet. 2.5, To offer up spiri∣tual sacrifices, acceptable to God, by Jesus Christ.

Object. 3. But do not Divines commonly say, we must receive whole Christ, King, Priest, and Pro∣phet, if we will be saved? A divided Christ will not serve?

Answ. 'Tis true, we say so; for all Christs offices are to our purpose and advantage: But the question at present, is not, whether Faith re∣ceive not Christ, as King, Prophet, and Priest: But what is that special thing it acts upon, for pardon, and Salvation? What is its proper act, qua justificat, whereby it justifies and saves? Mul∣ta enim ad justificationem requiruntur, que ipsa non justificant. Ames. contra Bill. Many things are required to justification, which do not themselves justifie. Quaeritur quae sit ratio, qua proprie dici∣tur justificare? We ask upon what account it is said properly to justifie?

Qu. 3. I now come to enquire, whether Christ be not to be received as Prophet, and King, as well as Priest? Because I would not be willingly wanting to you, in any thing which should set you right in so great a matter as the object of Faith is?

Answ. Yea.

Arg. 1. Because there is nothing in Christs Me∣diatorship, but is to be made use of by Faith. But his kingly and Prophetical offices are part of his Mediatorship.

1. Because he is a Mediatour by power, as well as by price: To deliver us out of the hand of our enemies, Luk. 1.74, as well as to redeem from Gods justice. A Prophet, to deliver from the power of darkness: And a King, from the pow∣er of our lusts. And this is as needful a disco∣very, in a sense, to the soul under its lost estate, as the former; because, though coming to Christ will save it from guilt; yet it cannot see which way it should come, and escape out of the hands of its corruption. Now to eye the kingly and prophetical Offices of Jesus Christ, as furnishing to this, is that which draws the soul out to Faith, under all discouragements.

2. These are necessary also, to continue the soul in a persevering estate.

Arg. 2. God requires love and obedience, or submission to his Son, as well as Faith in him. Kiss the Son, lest he be angry, and ye perish, Ps. 2.12. God having set his King upon his holy hill of Sion, vers. 6, gives this admonition to great ones, vers. 10, Be wise now therefore, O ye Kings: be instructed ye judges of the earth. Vers. 11, Serve the Lord with fear. Vers. 12, Kiss the son,

&c. So Christ himself declares his mind, Luk. 19.27, Those mine enemies which would not that I should reign over them, bring hither, and slay them before me. Whence I argue, if they be e∣nemies, who will not that Christ should reign over them; Then Believers receive Christ as King, and Prophet, as well as Priest: For they cannot be supposed to be friends and enemies together.

Arg. 3. Else a Man should be under the curse, and under the blessing, at the same time: under the blessing, as having Faith, Gal. 3.9, So then, they that be of faith, are blessed with faithful A∣braham: under the curse, as not having a Faith which works by love. 1 Cor. 16.22, If any man love not the Lord Jesus, let him be Anathema, &c.

Arg. 4. Else Faith were a dead Faith, if it be without works, or put not the soul upon sub∣jection to Jesus Christ. Jam. 2.17, Faith, if it have not works, is dead, being alone.

Arg. 5. Saving Faith would else exist without any other grace, and with the dominion of sin in the soul, at the same time: But they that are Christs, have crucified the flesh, with its affections and lusts, Gal. 5.24, as to the reign of them at least. How shall we that are dead to sin, live any longer therein? Rom. 6.2.

Arg. 6. Faith is the act of a converted crea∣ture, Joh. 1.12 13, Even to them which believe in his name: which were born not of blood, &c. but of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Joh. 5.1, Whosoever be∣lieves that Jesus is the Christ is born of God, i. e. whoever by a special assent, as before: And what∣ever

is born of the spirit, is spirit, Joh. 3.6, i. e. spiritual; and so suits with all things that are spiritual; therefore with Christ as King, and Prophet.

Arg. 7. From Rom. 8.1, 4, They who are in Christ Jesus, are such who walk not after the flesh, but after the spirit. And therefore have respect to Jesus Christ, as sanctifying; or in his pro∣phetical, and kingly Offices.

Arg. 8. This Faith on Christ's priesthood, is either holy, or unholy: If unholy, it can never be a nexus, or band of union between Christ and the Soul; if holy, then by consequence they submit to Christ as King and Prophet.

Arg. 9. They receive Christ whole, and all that truly receive him. Mind the Text, Act. 16.31, Believe in the Lord Jesus, &c. Col. 2.6, As ye have received Jesus Christ the Lord.

Thus having briefly dispatched what I thought necessary to be spoken, I shall gather up the sum of this discourse, and conclude with a few con∣sectaries. The material object of Faith, you see, is the person of Christ, God-man, Mediator, as invested with all those saving-offices, but the formal object, or that which Faith hath peculiarly to eye, as the merit and matter of its non-con∣demnation and salvation, is Christ working righ∣teousness.

Consect. 1. If Christ as Priest, be the proper object of Faith, as saving (as before explained) this directs us where to place our hope and confidence, viz. in this person, God-man, as ha∣ving done and suffered, whatever might bring us into favour with God. As the general part

calls us to receive him; so this in special to eye his righteousness. Recourse to him as a King hath great security against the violence of cor∣ruption, a wicked heart, and a raging Devil, who as a roaring Lion walks about, &c. 1 Pet. 5.8. And Application to him as a Prophet, a∣gainst the subtilty of the heart, and the blinds of Satan: But that which gives us confidence at the Throne of Grace, when the Conscience hath to do with God, as an incensed, provoked, Ma∣jesty, or a just Judg, is Jesus Christ working righteousness. Heb. 10.19, Having therefore bre∣thren, boldness to enter into the holiest, by the blood of Jesus, &c. 22. Let us draw near with true hearts, in full assurance of faith, &c. We find him therefore called our hope, 1 Tim. 1.1, And Lord Jesus Christ, which is our hope; The rock, Mat. 16 18. Rest, Matt. 11.28. City of refuge, Heb. 6.18. Nothing therefore of our own will serve turn in this case. Gal. 5.3, Thou art a debtour to do the whole law. The High Priest went into the second Tabernacle alone, not without blood, Heb 9.7.

Consect. 2. Must we receive Christ, Lord and King, Prophet as well as Priest: This detects the grand cheat, and unravels the common errour of the whole World; who say, they are willing to be saved by Christ, but are not willing to be ruled by him: will have their sins, will live in ignorance. Heb. 5.9, He became the Author of eternal salvation to all them that obey him. The Epistles of James and John are directly against such persons. 1 Joh. 3.6, Whosoever sinneth, hath not seen him, neither known him. Vers. 8, He

that committeth sin, is of the Devil. They who sin, and will sin, chuse to sin. Jam. 2.14, What doth it profit, my brethren, though a man say he hath faith, and hath not works? can faith save him? i. e. Can such a Faith save him? And proves it cannot, by the instance of a cold charity. Ver. 15.16, If a brother or a sister be naked, and de∣stitute of dayly food. And one of you say unto them, depart in peace, be you warmed, and filled: notwithstanding ye give them not those things which are needful to the body, what doth it profit? i. e. feed them with good words only, and clothe them with good language: Is this a good charity? Vers. 17, Even so faith, if it hath not works, is dead being alone. And then proves Abrahams Faith, whereby he was justified, was a living Faith, a working Faith; as appeared eminently, by offering up his Son. And yet vers. 23, con∣cludes himself to be of the same mind with Paul, And the scripture was fulfilled, which saith, A∣braham believed God, and it was imputed unto him for righteousness, Gen. 16.6. Rom. 4.3. Oh take heed therefore, of undoing your selves with a life∣less fancy, and inoperative Faith, that hath no change upon the heart and life.

3 If the person of Christ Mediatour, as in∣vested with those Offices, be the object of saving Faith: This proves what I have sometimes hinted, that there is full content and satisfaction to be found in Jesus Christ: He is a most admirable suitable object, for every poor, sensible sinner. Cast about, and consider, What will satisfie the soul but God? He is God, God man: And what will satisfie a lost Soul, but one in whom is suit∣able

fulness? Christ as invested with these Offi∣ces, hath whatever you need, whatever you can desire. Art thou at a loss, how to get into the favour of God? Here is Christ satisfying. Art thou at a loss how to get Faith, and those gra∣ces which accompany Salvation? he is a Prophet and a King to this purpose; he is a proper per∣son, wherein to find peace, pardon, content, what not? Cant. 1.3, His name is as ointment poured forth.

4. Consider well of this person: This is the object propounded to your Faith; he is not yours without your consent. Rom. 10.10, With the heart man believes. And whoever consents to a Person unseen, that doth not view him and ob∣serve him? That you may have him, you must think well of him, that he may have your heart. A Woman, that hath a Person propounded for Marriage, views and eyes him. The Spouse in the Canticles could run over the excellencies in particular of her beloved, Cant. 5. from 10, to 16. This is that draws forth your Faith: See whether he hath not what will take you.

5. And Lastly, Labour to have your thoughts more express, and distinct, concerning Jesus Christ in the latitude of all his saving properties; who is a Saviour, not only from the wrath to come, but your present unbelief, rebellious heart, and what not?

Thus much briefly to have discoursed of the ob∣ject.