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. IV.

I Now proceed to the Subject of Faith, wrought in the whole soul.

Leaving the School-men to agree among them∣selves, how one habit can be in two faculties, or whether it be one or more: This is clear (as I hope will appear), that Saving-faith must be in both fa∣culties, mind and heart.

To make the better way to the following Dis∣course,

Premise 1. Assent is either to a Proposition, or the Person of Christ, John 6.40. 1 John 3.6.

Prem. 2. Assent unto the truth concerning Je∣sus Christ, from the infalliable authority of Gods Word, is called Divine Faith in the general, Joh. 2.23. Chap. 4.42.

Prem. 3. This Faith or Assent, is either common or special, as before, page 3.

Prem. 4. Assent unto the truth concerning Je∣sus Christ, necessarily precedes Assent unto the

Person, 1 John 2.24, If that which ye have heard from the beginning, shall remain in you; ye also shall continue in the Son, and in the Father.

Now, to prove to you that Faith is an act of the mind, consider well these Scriptures, Isa. 53.11, By his knowledg, i. e. by the knowledg of him, shall my righteous servant justifie many. John 17.3, This is life eternal, to know thee the only true God, and Je∣sus Christ whom thou hast sent, &c. John. 6.40, That every one which seeth the Son, and believeth on him, &c. Gal. 1.15, 16, When it pleased God to reveal his Son in me, &c. John 6.45, Every man therefore that hath heard, and hath learned of the Father, cometh to me. 1 John 5.20, And hath given us an understanding, that we may know him that is true.

And it must needs be so.

1. For the heart can never be brought to con∣sent to Christ, and be united to him, but by sight and discovery of him; for the will is never forced, but drawn: Therefore 'tis, Whosoever seeth the Son, and believeth, &c. Who chuses a person un∣seen? Hence it is promised, when the spirit of truth should come, he should glorifie Christ, Joh. 16.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, work high and honourable esteems of him in the soul: How so? He shall receive of mine, and shew it unto you. He is white and ruddy, says the Spouse, Cant. 5.10, i. e. of most perfect exact beauty; White, in his absolute transparent glory; Ruddy, in his relative condescending glory; be∣coming a Crucified Saviour for us.

2. For there is a necessary connexion between the discovery of him, i. e. the spiritual discovery and closing with him, John 6.45, Every man that

hath heard, and hath learned of the Father, comes; i. e. to whom Christ is commended by the inward teachings of the Father, that man comes. There∣fore in that Text, 1 John 5.20, The Son of God is come, and hath given us an understanding to know him that is true. It follows: and we are in him that is true, even in his Son Jesus Christ.

Now this Assent to him (I shall only mention a few particulars here, because very proper, having insisted elsewhere to the same purpose) must be,

1. Unto him as real, i. e. that there was such a Person that wrought righteousness, i. e. did, and suffered upon our account, John 8.24, If ye be∣lieve not that I am he, ye shall die in your sins, Joh. 16.10.

2. Unto him as incomparably excellent, Isa. 4 2, In that day shall the branch of the Lord be beauti∣ful and glorious: In that day, i. e. when the Jews shall come to own him a Saviour, whom they now Blaspheme. The branch of the Lord, i. e. Jesus Christ. Be beautiful and glorious, Hebrew, beau∣ty and glory in the abstract, i. e. most beautiful, most glorious, the abstract being put for the su∣perlative, See Isa. 11.10. Phil. 3.8. Mat. 13.45, 46.

3. Unto him as suitable to me, good for me, as David says, Psal. 73. ult. Joh. 6.68, To whom shall we go! thou hast the words of eternal life.

Quest Whether this Assent must be a firm Assent, as our Divines have defined it? Fides est assensus firmus, Faith is a firm assent. Chemnit. Martyr.

Answ. 1. It is not so firm as to exclude an expo∣sedness to doubting; for that naturally follows

unbelief. Unbelief will never cease to play the Devil, any more than the Devil himself, so long as it remains in the heart unrestrained: Can the Ae∣thiopian change his skin? Jer. 13.23. Though Faith take down the reign of it, yet it does not take away the remains of it.

Answ. 2. It is not so firm as to exclude all actual doubting: O thou of little faith, wherefore didst thou doubt? Mat. 14.31. It is Peter himself here re∣proved. We trusted it had been he that should have redeemed Israel, say the two Disciples, Luk 24.21. Lord, I believe, help thou mine unbelief, Mar. 9.24. It is a hard matter to keep up a clear Assent unto the truths of the Gospel, because here a man is put to a total denial of himself. Sense, reason, and all but meer pure faith, are against it, as one says: The opposition of corruption is sometimes more violent; the concurrence of the Devil some∣times greater; the assistance of the Spirit in its inlightning discoveries, convictions, is not always the same.

3. A partial doubting, or doubting in part, will of necessity be, because, If we know but in part, 1 Cor. 13.9, we can Assent but in part, and an absolute fulness of faith, and perswasion, would exclude infirmity, which is heavens qualification.

4. In times of temptation, and distempers of melancholy, it may be very great at such a time; it may be true of many, what is reported of an E∣minent man, That in the judgment of his friend, he had grace enough for ten men; yet all too little for himself. Blake of the Covenant, p. 500.

But Positively.

1. It is so firm an Assent, as to determine the

judgment one way, John 4.42, We know that this is indeed the Christ. Therefore it is called the ac∣knowledgment of the truth, and not bare know∣ledg only, Eph. 1.17, That he may give unto you the spirit of wisdom and revelation in the acknow∣ledgment of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Tim. 2.25. If God, peradventure may give them repentance, to the acknowledgment of the truth: Which signifies an owning a thing in particular. For when we have only general apprehensions of, and Assent un∣to the truth, and more particular assent to the goodness of the World, sin, and creature; then particular apprehensions prevail against the gene∣ral Assent. And on the contrary, &c.

2. It is so firm, as to be a practical principle to the soul. So firm, as to have the leading, commanding voice in the main. Joh. 6.45, He that hath heard and learned of the father, comes. Before I leave this question, give me leave to English to you a few passages, in that learned Divine Chemnitius. Lucta vel in assensione, vel in desiderio, vel in fiducia, non est signum incre∣dulitatis. Conflict either in assent, or in desire, or confidence, is no sign of incredulity: i. e. ab∣solute incredulity.

Fidem jam in hoc jam in illo gradu magis la∣borare, & tamen esse fidem. Faith is more weak, sometimes in this degree, sometimes in that, and yet is true Faith.

In singulis hisce gradibus, virtutem Dei in infir∣mitate perfici. In these several degrees the pow∣er of God is made perfect in weakness.

Fides enim justificans, nec semper, nec in omni∣bus, est lux ardens; sed saepe linum, vix fumigans:

non semper clamor sonorus, sed saepe desiderium ob∣scurum. For justifying faith, neither always, nor in all, is a burning light; but oftentimes flax hardly smoaking: not always a loud cry, but oftentimes an obscure desire. L. com lib. 2. cap. de justif. p. 270. He quotes for it, Matt. 14.31. Rom. 14.1.

2. Faith is an act of the heart, or of the will, as appears,

1. By plain Scriptures. Act. 8.37, If thou be∣lievest with all thy heart. Rom. 10.10, With the heart man believes.

2. It is explained by such acts as are the acts of the heart.

1. It is described by receiving. Joh. 1.12, To as many as received him, he gave priviledg, &c. Col. 2.6, As ye have received Christ Jesus the Lord, &c.

2. By coming, Joh. 5.39, Ye will not come un∣to me, that ye might have life. Joh. 6.35, I am the bread of life; he that cometh to me shall never hunger; and he that believeth in me, shall never thirst. Vers. 37, And him that cometh to me, I will in no wise cast out. What is coming, but actus appetitus rationalis, the act of the rational desire, i. e. the will?

3. Scripture promiscuously uses the act of the mind, and the act of the heart; as implying one the other. Faith is sometimes described by know∣ledg, as including the act of the will also, Isa. 53.11, By his knowledg shall my righteous servant justifie many: And sometimes by the act of the will, as presupposing knowledg; Rom. 10.10, With the heart man believes.

4. The will being the commanding power, the Soul never comes to Christ, till that come. Rev. 22.17, Whosoever will, let him take the water of life freely.

Qu. Are there not other acts of faith, besides this of the will?

Answ. Yea, there are; though they cannot be separate from it: as 1. Acts of Recumbency. 2. Acts of Confidence. I omit that of Assurance, because it seems rather an act of knowledg, than of faith; though faith must precede.

1. Acts of Recumbency; which seem to have something of a venture, and some mixture of Confidence. Thus Faith is often expressed, Psal. 37.5, Commit thy ways unto the Lord, trust also in him, &c. There may be many a person in a thirsting, longing way, that is posed to come up to this act.

2. Acts of Confidence. Heb. 10.35, Cast not away therefore your confidence, which hath great recompence of reward. Chap. 4. ult. Let us come boldly to the throne of Grace, that we may obtain mercy, &c.

These two, though they are excellent acts of Faith; when the soul can upon Gospel-grounds and principles rise up to them: (I say upon Go∣spel-grounds because many are confident upon other grounds) yet if there be a willingness to receive the Lord Jesus, this I count the first act of Faith; and that which puts the person into a safe condition. The soul may be very earnestly willing to receive Christ in his latitude; and yet not dare to give the venture, or be confident in

him: because it may suppose it presumption; or think it is too much for it.

Assurance having been counted an act of Faith, and there being something of faith in it, I shall speak a few words to it.

3. Then Assurance is properly the belief of a proposition; as, he that believes shall be saved. I believe, therefore I shall be saved. Assurance is the perswasion of this last proposition, or con∣clusion. A man may believe this, That he that believes shall he saved; but not being able to see that he believes, cannot make the comforta∣ble conclusion, Therefore I shall be saved. There goes something, an exact knowledg to assurance, (unless it please God to act the soul so high, that it comes under the qualification of any, or many acts of Faith) as,

1. Of the true nature of saving Faith. For, I must know certainly, what that is, before I can know, whether I have it or no. Now Di∣vines themselves having differed in this matter, (though there was always that which was saving maintained) people especially may be at a loss herein.

2. Knowledg to discern this. A man may know what Faith is, and yet not be able to dis∣cern that he hath that in himself in truth; though he may perhaps see something like it, which comes partly from the deceitfulness of the heart, the subtilty of the Devil, the violence of temptation, the fumes of temper, and more e∣specially the suspension of the spirit. Ames, that lived nearer those days, wherein this Opinion, That Faith was assurance, was more prevailing:

Yet says, Atque adeo sufficiat ad fidei esse, si quis toto corde, eligat Christum pro servatore suo, & corde toto adhaerent ipsi: Quoting Col. 2.6, 7. L. 2. De cas. conscientiae, c. 7. p. 63. It is sufficient to the being of Faith, if a man with his whole heart chuse Christ for his Saviour, and cleave to him with his whole heart. And Chemnitius, that lived in those days, yet says: De fide non est statuendum ex sensu consolationis, & gaudii spiritualis. Sequitur, fidu∣ciam non esse de essentiae fidei. And again: Deus sen∣sum illum pacis credentibus soepe subtrahit, p. 276. de justif. We must not conclude of Faith from the sense of comfort and spiritual joy. It follows, con∣fidence is not of the essence of Faith. God often withdraws that sense of peace from believers.

Is Faith Assent, or an act of the mind?

Corralary 1. Then, all ignorant persons are set aside as unbelievers. Faith saves not, but as it lays hold on the person that saves, and that is by consent and assent; which can never be without knowledg. O that people would believe but this one thing, that if they be absolutely ignorant, they must needs be unbelievers. Christians are described by their knowledg, Gal. 4 9, But af∣ter ye have known God, &c. 1 John 2.13, I write unto you little children, because ye have known the Father. Even the little children, the least in Christ's School know him.

Cor. 2. Then, what convictions have you wrought in your minds concerning the Lord Jesus? What apprehensions, what judgments, what perswasions, not only what of hear-say? Joh. 16.10, He shall convince the world of righteousness. Have you heard and been taught by the Father concerning his

Son? John 6.45. Have you heard Jesus Christ him∣self Preach? Eph. 4.21, If so be ye have heard him, and been taught by him. Did the Ephesians hear Christ himself preach? Sure Christ was dead before they heard the Gospel, and yet they heard Christ, i. e. Christ did make spiritual discoveries of himself to them in the preaching of the Gospel. The question is then, What convictions have you in-wrought in your minds and judgments? For these make Faith.

Cor. 3. Then, you must feed your minds by meditations concerning him. Take heed you do not starve your souls. What do you think that Scripture means, Jude v. 20, But ye, beloved, build∣ing up your selves on your most holy faith? Can you build up your selves upon the principles of the Gospel (which are here called the most holy faith), and consequently on Jesus Christ? Is not he the author and finisher of faith? Heb. 12.3. Yea, yet notwithstanding Paul and the Apostles were labourers and workers together with him, 1 Cor. 3.9. 2 Cor. 6.1, And so must you be in relation to your selves. The Tree sucks that nourishment, whereby it is rooted. The Reason why Christ is so little to us, is because we neglect him, and the testimony of him; feed not our thoughts with that report, nor dwell not upon those representa∣tions he hath made of himself: often read over his Letters, often view his Picture, if you would have Christ imprinted in your mind.

Cor. 4. Pray continually, that Jesus Christ would manifest himself to you, and shew you the things concerning himself, he hath written in his Word. Christ is a mystery, and a great myste∣ry, far above our ken and reach. Christ himself

must manifest himself. Joh. 14.22. Often go to him for it. But ye beloved, building up your selves, &c. Praying in the Holy Ghost, Jude vers. 20, Praying in the holy Ghost, is a main way to build you up, i. e. to help you to that which must build you.

2. Is it an act of the heart? Coral. 1. Then, if thy heart be not after Jesus Christ, thou art yet an unbeliever. Is it an act of the heart? an act of the will? And what is that but willing and consent? Then if thy heart be another way, after the heart of thine abominations, or detain∣ed by the World; thou art yet an unbeliever, though baptized with Simon Magus, and won∣derest. If thou canst not call Jesus Lord, 1 Cor. 12.3. Wilt not that he shall reign over thee. Luk. 19.27, thou art an enemy; God hath not yet shined in thy heart. 2 Cor. 4.6, His People are a willing people. Psal. 110.3, If he cannot have thy heart, he cares not for thy et coetera's, what∣ever they be.

Cor. 2. Then it is not fear that makes thee a Christian, but will and desire. Though fear of being damned, may make people scramble after Jesus Christ; yet fear is no principle of union and communion with him. Though no Man would have him, unless constrained; yet meer constraint makes not Faith, nor thee a Christian. Metus non est magister diuturni officii, Fear is no master of constant obedience. It is, If any man will be my disciple, Matt. 16.24. If any man will, let him come, Rev. 22.17.

Cor. 3. Then, to win upon thy self, to become a believer, you must do as men would do, to

perswade and gain their hearts in other cases: How is that? Sit down and consider; ponder and meditate upon Jesus Christ. It is is true, if the Lord prevent your meditations at first, by quick and clear discoveries of himself, the business is sooner done: But the method that first and last you are to put your self upon, is this, It is the will of the father, that they see the Son, and believe, Joh. 6.40. And how shall they see, that never look?

Cor. 4. Then is thy heart after the Lord Jesus; hath he gained thy will, he hath gained thee. Faith is the act of the heart: and the act of the heart is consent. Thou art a believer, though thou canst not be so confident, nor make so bold with him as others can; nay, though thou beest dreadfully hurried, and harrassed with tempta∣tions, though the Devil would imbitter thee by strange and horrible representations of him, make thee believe he is rather a Judg than a Saviour: Nay, though actually imbitter'd, if habitually in∣clin'd. This was the open proclamation Jesus Christ made of himself; If any man thirst, let him come unto me and drink. And it was almost the last word he left upon Record to the World, Let him that is athirst come: and whosoever will, let him take of the water of life freely, Rev. 22.17. Will, i. e. absolutely will, not conditionally, which I have elsewhere explained.