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. III.

I Now proceed to the act, in relation to this object. Where, I hope, I shall not be count∣ed to insist upon matter of speculation, or little importance: For I know nothing of greater con∣cernment than these two; The proper object, and the right acting towards that object. I have al∣ways counted (since I knew any thing) matter of Faith of as great consequence, as matter of pra∣ctice: For I know not who is most divided; he that builds without a foundation, or he that up∣on the foundation builds nothing but straw and stubble, 1 Cor. 3.11, 12.

Observ. 2. Faith on the Lord Jesus Christ, is the true saving Faith. Believe on the Lord Jesus Christ, and thou shalt be saved.

In speaking to it, I shall first give you the true nature of this true Faith, in this definition.

Saving Faith is a gracious habit, wrought in the whole Soul, whereby it apprehends and re∣ceives Jesus Christ for Salvation: which habit is infused by the special work of the spirit of God in and upon us.

I put this clause last, because I chose to speak to it in the last place.

Faith is sometimes called an act: 1. Because of its relation unto the object. And 2. Because

the perfection of the habit is in its acting: But I rather call it an habit, for these Reasons.

1. Because the act cannot be without habit, in ordinary: For the Tree must be good, before you can make the fruit good; the heart must first be right, before the issue of it can be right: There must be a believing frame, in order of na∣ture, before there can be a believing. Actus est efflorescentia habitus, the act is the flow'ring of the habit. 'Tis true in Morals, the acts are be∣fore the habits; because the habits are produced, ex repetitis actibus, by repeated acts: But in Di∣vine habits, there must first be an infusion, Jam. 1.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

2. Because a true Believer is yet a true Be∣liever, when he believes, in actu secundo, actually: He is a believer, when he sleeps, as well as when he wakes; when he works, as well as when he believes: Yea, it is true, even when he sins through unbelief. Christ tells Peter before-hand, to keep him from sinking, I have prayed for thee, that thy faith fail not, Luk. 22.32. Fail not! It fail∣ed in act. He was so far from confessing Christ, at the present, that he denyed him thrice: But yet it did not fail, ex toto, wholly: Therefore Christs look recovered him again to his right mind, by quickning the habit.

3. I call it a habit, that you may understand, that faith is not acting towards Christ once in our life time, or once in a year; as if it were an instrument to be made use of only at a streight. Heb. 10.38, The just shall live by faith: we are of those that believe to the saving of the soul. Yet what I speak here, I would not have con∣strued

to the prejudice of a death-bed Faith; as if it could not be true by any means.

4. That we may exclude half-motions, and half-perswasions, some imperfect glances and vel∣leities towards Jesus Christ; as that of Agrippa, Almost thou perswadest me to be a Christian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We do not read that ever he came farther. It is not under the warmth of a Sermon, or some common quickening, to be carried out in a kind of a passionate perswasion towards the Lord Jesus: (they could find in their heart, &c.) but upon deliberation, or tantamount, (i. e. as well advised as if deliberate): To make a free choice of him, and have their heart run after him, I mean, hanging and hankering this way. It is therefore compared to a Well of water, Joh. 4.14.

5. Because the act of faith is a vital act: and I do not understand how this can be, unless there be an habit infused to make the soul actually to will, and chuse Jesus Christ. There must be some∣thing put into the will which shall dispose it this way, Certum est, non velle cum volumus, sed ille facit, ut velimus, Aug. It is certain we will, when we will; but he makes that we will, not only by influencing the habit, but infusing. Yet I grant,

Concess. 1. Faith may very properly be called an act; as the Philosophers call the soul the act of the body 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; because it is that which quickens the soul, and makes it alive to God; which yet I speak not in a separation from other Graces.

Concess. 2. The Soul may at the very moment

of its infusion, act towards Jesus Christ: for the Spirit having wrought the principle, may imme∣diately also influence, and draw it into act: though the soul be first in nature passive, in rela∣tion to it; yet it may at the same moment of time be active also.

Concess. 3. The soul is then in best plight, when together with the habit it hath the act also. It is sad to think, Christians that have true faith, may yet be poor believers.

Concess. 4. The actings of faith may be very quick, and imperceptible; as the acts of the soul are, with which they are mixt: as the water hath its under-ground-workings.

2. It is a gracious habit to distinguish it from all natural inclination; as some men have great advantage of others, unto some moral vertues, as charity, compassion, candour, affability, cle∣mency, liberality, hospitality, &c. From a natu∣ral ingenuity: So towards Christ, they may seem to be forward in believing from a natural credu∣lity; whereby they are ready to believe every thing according to that of Solomon, Prov. 14.15, The simple believeth every word. Christ is no more beholden to any of these men, than to the Pope, or Maho∣met: should they happen to live where these had the common vote, especially of the great ones, and wise ones, they were as ready to entertain them, as Christ himself. Have any of the rulers, or the Pharisees believed on him? Joh. 7.48, would go a great way with these men. To be no more inclined to receive Jesus Christ, than Antichrist, or any other that should come in his own name, is such a faith as Christ utterly disowns, and re∣jects as unbelief.

2. From a natural facility, or easiness of per∣swasion: some people are of such facile tempers, you may perswade them almost any thing, with∣in bounds of civility; especially some that have interest in them. They will easily be of their Fathers religion, their Mothers perswasion, or their Doctours faith: Having mens persons in admira∣tion, Jude 16. But Jesus Christ regards not such a faith, because it depends not upon the excel∣lency of the person commended, but the person commending.

3. From general desires of being happy. 'Tis not every one that desires to be happy, that is presently a believer: for every one would so: and because they hear that Jesus Christ is the way, therefore they seem to have some general com∣pliance with him. Whereas they would have him their servant only, not their Lord; their help only at a dead lift, rather than as the author of life to them. Thus when Christ had said, Joh. 6.33, The bread of God is he which cometh down from Heaven, and giveth life to the world: the multitude that followed, cryed out, Lord, evermore give us this bread, v. 34. So the woman of Samaria, before ever she had any express knowledg of Jesus Christ, but he had only told her, Joh. 4.14, Whosoever drinketh of the water that I shall give him, shall never thirst; cryes out, Sir, give me this water, v. 15. People under the hear-say that there is no Salvation but in Christ; are ready to say, O give me this Christ; that neither know him nor the way to him, or are willing of his terms.

2. It is a gracious habit; because proceeding

from the grace of God, 1 Cor. 15.10, By the grace of God I am what I am. And so, it is distinguished from all meer Moral Vertues, which have nothing of a special concourse, but only are the excitations and products of a natural power. As all grace proceeds from the meer grace or favour of God, so in peculiar, this grace of Faith, Rom. 11.32, He hath concluded all in unbelief, that he might have mercy.

3. It is a gracious habit, because it makes us gracious, i. e. freely disposes us towards God and Christ, by working a resemblance of the Original whence it comes. As Grace in God is the dila∣ting and opening of his heart to us in a way of special mercy; so grace in us opens and dilates our hearts to him again, and in peculiar this grace of Faith. Therefore you find that usually when Christ in the days of his flesh, called any after him, they presently follow him, and pressed into his service: That a man might wonder, as Elijah said, What have I done unto thee? While we with open face behold the glory of the Lord, we are chan∣ged into the same image, 2 Cor. 3.18. Gods grace makes us gracious, free-hearted towards him.

Quest. How may we know whether we have such an habit of Faith? or what doth it imply in its proper work upon the soul?

Answ. 1. There is an high estimation of Jesus Christ planted in that soul: Christ is as it were for∣med in the heart, Gal. 4.19: an impress made of him, must needs make him glorious in our eye: As they cried out, whether should we go, thou hast the words of eternal life? Joh. 6.68. The name of

Jesus Christ is glorified in them, 2 Thes. 1. ult. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is made glorious in them, Cant 2.3, As the Apple-tree amongst the trees of the wood: so is my beloved amongst the sons, says the Spouse. There is no compare of the trees of the wood to the Apple-tree: No more is there of any per∣son to Christ, in his mind who truly believes.

2. It implies a sweet inclination of heart to∣wards Jesus Christ, so as to seek union and com∣munion with him. How sweet is bread to the hungry! how pleasant is water to the thirsty! Rev. 22.13, He that is a-thirst come. The name of Christ before was but a name with him, but now it is dulce nomen: Like an oyntment poured forth. Cant. 1.3, Thy name is as oyntment poured forth. It was before as an oyntment in the Apo∣thecaries pot, that had an excellent name and su∣perscription; but he never had the scent of it, be∣cause it was not poured out; but now he runs, be∣cause he scents it. To such a one Christ is as sweet as a Rose, The Rose of Sharon, Cant. 2.1. of all sweets the sweetest.

3. It implies a constancy in the soul; it is ne∣ver weary of him. Weary it is, because it hath no more of him, Heb. 10. ult. We are not of those which draw back to perdition, but of those which believe, to the saving of the soul. Though as to some actions, or the manifest actings of Faith, he is much at a loss sometimes; yet he is always hang∣ing and hankering Christ-ward: he will not desert him by any means, i. e. freely and deliberately give him up, as first he chose him. Peter, when he de∣nied, went out and wept bitterly, Mat. 26. ult. If he cannot believe, he complains he cannot; if he

miss him, he runs after him; if he find him, he rejoy∣ces; he bemoans himself if he finds him not. All the Devils in Hell shall never make him deliberately part with him, as he chose him.

Consect. 1. Is it an habit? Then every believer hath a root in him, whereby he is sincerely inclined to Jesus Christ. His Faith is not such a kind of loose inconsiderate boldness, to go to him with some kind of confidence upon every act of seeming repentance, it may be upon every (Lord have mercy) to take out his pardon (as some kind of notions men have, that God is gracious and propitious through him), when God knows, he cares not at all for his person. But he that is a believer, is joyned to the Lord, and is one spirit with him, 1 Cor. 6.17. There is something on the soul's part as well as on Christ's part: It is not Christ's apprehending him only, but he apprehends Christ, and lays hold on him, Isa. 27.5, Or let him take hold of my strength, that he may make peace with me. You always find an union in Faith, there is consent on both sides, as they say: amicitia est benevolentia mutua, friend∣ship is a mutual good will.

2. Then there is something in every true be∣liever, which might prove him to be so, when he is in the dark as to sense and discovery (the Sun is not cancel'd out of the Heavens, because it is hid under a Cloud); a sweet inclination, a rooted in∣clination towards Jesus Christ: For so Faith is: For what is an habit, but that which inclines? And what is an habit of Fath, but what inclines to Jesus Christ? And I mean not partially, as the Author of happiness in the general notion of it alone, Cant. 5.8, If you find him, tell him I am

sick. If they could but reflect upon this, it were enough to prove him theirs.

Is it a gracious habit?

Consect. 1. Then how vainly and ignorantly do they speak, that say, They have believed ever since they were born, or can remember? Believers are born not of blood, 1 Joh. 1.13. It is not from thy stock, or Parents: thou mayst have had good Pa∣rents, and thy self be bad enough. What a de∣plorable instance are the Jews, Abraham's seed? They that are children of the promise, as Isaac was, are born after the spirit, Gal. 4.28, 29. I deny not, but a person may be born with grace (but then it is not of nature, but of grace), or have it very early: Yet, this is not so common; wit∣ness the persons who commonly say so, which I am now speaking to.

2. This should for ever bring us into despair of our selves, as being able to perform the conditi∣on of the Gospel-covenant. People that are con∣vinc'd, and under the workings of Conversion, are apt to think, that though Christ save rhem by merit, yet they of themselves must perform what he requires, the condition of the Gospel, viz. Be∣lieving; but you must be beholding to Jesus Christ for all, as well for Faith, as Justification upon Faith: By grace ye are saved, through faith; and that not of your selves, it is the gift of God, Eph. 2.8.

3. This shews the faith of the world generally to be counterfeit; for if faith be a gracious dis∣position, that bears the impress of that grace whence it comes, and makes us free towards him again: Then that faith which makes men rather

worse than better, (as commonly the faith of the world doth) can be no true faith; because they believe they shall be saved, therefore they go on more confidently and presumptuously in their sins. Examine your hearts, and see whether it be not so with you. I but touch upon this here, because I have spoken more largly to this purpose else∣where.