The souls exaltation A treatiseThe soules exaltation A treatise

If a man might have all the favour in the world showed him, and have his own friends to pass sentence against him, and have his best duties and services to plead for him, if he should commit his case to them to be tried by them, he would be for ever condemned by them; there is so much pride on the one side, and deadheartednesse on the other side, and so much wandering in your prayers, that they would cry to God for wrath and condemnation upon you: 1 Cor. 4.4. I know nothing by my self, yet am I not thereby justified: you must appeal to the Father of mercies, or else you will never be acquitted by them: therefore stand to that judgement of God, whose judgement must and shall stand, when the sentence of sin and Satan, and carnal reason shall be overthrown.

If a man might have all the favour in the world shewed him, and have his owne friends to passe sentence against him, and have his best duties and services to plead for him, if hee should commit his case to them to be tried by them, he would be for ever condemned by them; there is so much pride on the one side, and deadheartednesse on the other side, and so much wandring in your prayers, that they would cry to God for wrath and condemnation upon you: 1 Cor. 4.4. I know nothing by my selfe, yet am I not thereby justified: you must appeale to the Father of mercies, or else you will never be acquitted by them: therefore stand to that judgement of God, whose judgement must and shall stand, when the sentence of sinne and Satan, and carnall reason shall be overthrowne.

The cause why many poor humbled broken self-denying hearts go drooping and discouraged, it is because they have a bad Jury goes upon them, and they dead their own hearts, because ⟨p. 154⟩they appeal not to that God, who is willing to acquit them through the mercy of the Lord Jesus Christ.

The cause why many poore humbled broken selfe-denying hearts goe drooping and discouraged, it is because they have a bad Jurie goes upon them, and they dead their owne hearts, because ⟨p. 154⟩they appeale not to that God, who is willing to acquit them through the mercy of the Lord Jesus Christ.

Object. But some may object and say, how shall I know whether God will justify me or no?

Object. But some may object and say, how shall I know whether God will justifie me or no?

Use 3 In the third place from hence we have a ground of terror to the wicked, and it is like a thunder-bolt to break the hearts of all unbelievers, and it is able to cut the sinews of all their comforts, and to sink their souls to Hell, to think that they are unbelievers: I speak not to those that have some doubtings and troubles arising in their hearts, but to such as never yet believed in Christ, howsoever a man may have parts, and gifts, and be advanced, yet that which will be as gall and wormwood to the soul is this thou shalt never be justified. When Simon Magus would have bought the gift of the holy Ghost with money in Acts 8.21. Saint Peter answered him, thy money perish with thee: and furthermore, he cuts him up to the quick, and saith, Thou art still in the gall of bitterness, thou hast no share nor portion in this matter: so you unbelievers, you have no share in this point of justification, 1 Peter 4.17. ⟨p. 155⟩If judgement, that is, temporal judgement begin at the house of God, that is, at the Saints of God which believe in the Lord Jesus Christ, then what will the end be of all that obey not the Gospel of God, and believe not in the Lord Jesus Christ? for it is all one in the phrase of Scripture: If a believer do come to heaven with much difficulty and trouble, and perplexity of heart, and the ship is all broken, and he comes to heaven with much difficulty; then what will the share of those men be that have no part nor portion in Jesus Christ? they can ruffle it out with the best for a while, and the men of the world do admire at them, and acquit them many times, the people of God being deluded with their smooth carriage, and fair shows, and having a charitable opinion of them, they do acquit them: but mark the end of it, thou mayest be admired and acquitted here, but thou shalt be for ever condemned hereafter: the sentence is gone forth, and it shall never be revoked: Heb. 3.18. To whom sware he that they should not enter into his rest, but unto them that obeyed not? You must think the Lord is highly displeased, when he sweareth that such a man shall never see his face with comfort, nor come to Heaven; he swears, and when the sentence is past, it is unchangeable, unalterable: So Hebrews 6.17. God willing more abundantly to show unto the heirs of promise the stableness of his Counsel, bound himself by an oath:

Vse 3 In the third place from hence we have a ground of terrour to the wicked, and it is like a thunder-bolt to breake the hearts of all unbeleevers, and it is able to cut the sinewes of all their comforts, and to sinke their soules to Hell, to thinke that they are unbeleevers: I speake not to those that have some doubtings and troubles arising in their hearts, but to such as never yet beleeved in Christ, howsoever a man may have parts, and gifts, and be advanced, yet that which will be as gall and wormwood to the soule is this thou shalt never bee justified. When Simon Magus would have bought the gift of the holy Ghost with money in Acts 8.21. Saint Peter answered him, thy money perish with thee: and furthermore, he cuts him up to the quick, and saith, Thou art still in the gall of bitternesse, thou hast no share nor portion in this matter: so you unbeleevers, you have no share in this point of justification, 1 Peter 4.17. ⟨p. 155⟩If judgement, that is, temporall judgement begin at the house of God, that is, at the Saints of God which beleeve in the Lord Iesus Christ, then what will the end be of all that obey not the Gospell of God, and beleeve not in the Lord Iesus Christ? for it is all one in the phrase of Scripture: If a beleever doe come to heaven with much difficultie and trouble, and perplexitie of heart, and the ship is all broken, and hee comes to heaven with much difficultie; then what will the share of those men bee that have no part nor portion in Jesus Christ? they can ruffle it out with the best for a while, and the men of the world doe admire at them, and acquit them many times, the people of God being deluded with their smooth carriage, and fair shewes, and having a charitable opinion of them, they do acquit them: but marke the end of it, thou maist be admired and acquitted here, but thou shalt bee for ever condemned hereafter: the sentence is gone forth, and it shall never be revoked: Heb. 3.18. To whom sware hee that they should not enter into his rest, but unto them that obeyed not? You must thinke the Lord is highly displeased, when hee sweareth that such a man shall never see his face with comfort, nor come to Heaven; hee swears, and when the sentence is past, it is unchangeable, unalterable: So Hebrewes 6.17. God willing more abundantly to shew unto the heires of promise the stablenesse of his Councell, bound himselfe by an oath:

When the Lord would establish the heart of Abraham, he took an oath; as it is among men, an oath puts an end to all controversies: so if the ⟨p. 156⟩Lord once swears, it is done in Heaven, never to be altered more, and therefore ask them this question: What are they, and what may we think of them that God swears against? certainly they are unbelievers, God must make a new Gospel, and must forswear himself, or else none of these unbelieving persons shall ever come to Heaven. Hence it is that the Apostle makes the thing almost impossible, That God cannot save an unbeliever: Rom. 11.23. And they also if they abide not in unbelief, shall be grafted in; for God is able to graft them in again: as if he had said, the poor dispersed unbelieving Jews may also be saved, and receive sap and sweet from the grace of Christ, if they abide not in their unbelief: It is as much as to say, if they do abide in their unbelief, God is not able to graft them in; and the Apostle saith, God cannot deny himself, he will not cross the course of his providence, for never an unbelieving wretch under Heaven: He hath said it, and if there be ever a Devil in hell, thou shalt be one, if thou continuest as thou art: Therefore you that are convinced in your consciences, that you obey not the Gospel, nor submit to the grace of God in Christ, consider with your selves whether it be good continuing in that estate or no: when the wrath of God hangs over your heads ready to fall upon you: see your misery therefore you poor souls, and take up that lamentation of Reuben, Gen. 37.29. when his brother Joseph was sold to the Ishmaelites, the child is not yonder, and I, whither shall I go? so say ⟨p. 157⟩thou, my comfort is lost, I am an unbeliever; and therefore I, whither shall I go? and I poor soul, whither shall I go? If I go to the Law, that condemns me; and if to the Gospel, that I have abused; if I go to God the Father of mercies, he will not acquit me: and therefore whither shall I go? I can go no whither but to hell, if I remain still in my unbelief, therefore be any thing rather than unbeliever, for if thou art so, and continuest so, the Lord hath sworn thy misery and destruction: John 3. the last verse, He that believeth not, the wrath of God abideth on him:

When the Lord would establish the heart of Abraham, he tooke an oath; as it is among men, an oath puts an end to all controversies: so if the ⟨p. 156⟩Lord once swears, it is done in Heaven, never to bee altered more, and therefore aske them this question: What are they, and what may wee thinke of them that God swears against? certainly they are unbeleevers, God must make a new Gospell, and must forswear himselfe, or else none of these unbeleeving persons shall ever come to Heaven. Hence it is that the Apostle makes the thing almost impossible, That God cannot save an unbeleever: Rom. 11.23. And they also if they abide not in unbeleefe, shall be grafted in; for God is able to graft them in againe: as if he had said, the poore dispersed unbeleeving Jewes may also be saved, and receive sap and sweet from the grace of Christ, if they abide not in their unbeleefe: It is as much as to say, if they doe abide in their unbeleefe, God is not able to graft them in; and the Apostle saith, God cannot deny himselfe, he will not crosse the course of his providence, for never an unbeleeving wretch under Heaven: Hee hath said it, and if there bee ever a Devill in hell, thou shalt be one, if thou continuest as thou art: Therefore you that are convinced in your consciences, that you obey not the Gospell, nor submit to the grace of God in Christ, consider with your selves whether it be good continuing in that estate or no: when the wrath of God hangs over your heads ready to fall upon you: see your misery therefore you poore soules, and take up that lamentation of Reuben, Gen. 37.29. when his brother Ioseph was sold to the Ishmaelites, the childe is not yonder, and I, whither shall I goe? so say ⟨p. 157⟩thou, my comfort is lost, I am an unbeleever; and therefore I, whither shall I goe? and I poore soule, whither shall I goe? If I goe to the Law, that condemnes me; and if to the Gospell, that I have abused; if I goe to God the Father of mercies, he will not acquit me: and therefore whither shall I goe? I can goe no whither but to hell, if I remaine still in my unbeleefe, therefore bee any thing rather than unbeleever, for if thou art so, and continuest so, the Lord hath sworne thy misery and destruction: Iohn 3. the last verse, Hee that beleeveth not, the wrath of God abideth on him:

If thou continuest still in thy unbelief, there is nothing to be expected but the fierceness of Gods wrath and indignation to be poured upon thee: Thus much for the first Doctrine.

If thou continuest still in thy unbeleefe, there is nothing to bee expected but the fiercenesse of Gods wrath and indignation to be powred upon thee: Thus much for the first Doctrine.

Now before I come to the main proposition, let me take up one point by the way, to prevent all false and wicked surmises: the Text saith, He hath made him sin for us, that knew no found: n•w when the Apostle saith, He hath made him sin for us, why, may some say, had Jesus Christ any sin? no, saith the Apostle, abhor such thoughts for ever: therefore to prevent all surmises that may prejudice the Holiness, Honour, and Primitie of Christ, let me lay down a point by the way, and the question shall be this:

Now before I come to the maine proposition, let me take up one point by the way, to prevent all false and wicked surmizes: the Text saith, He hath made him sinne for us, that knew no found: n•w when the Apostle saith, Hee hath made him sinne for us, why, may some say, had Jesus Christ any sinne? no, saith the Apostle, abhorre such thoughts for ever: therefore to prevent all sur•izes that may prejudice the Holinesse, Honour, and Primitie of Christ, let mee lay downe a point by the way, and the question shall be this:

Quest. What is it to know no sin?

Quest. What is it to know no sinne?

Answer. Knowledge in Scripture, implies two things.

Answer. Knowledge in Scripture, implyes two things.

First, a bare work of the understanding, when we are able to pierce into a thing that is offered ⟨p. 158⟩to us, and are able to fathom what is offered to our view: and thus Christ did know sin, and thus to know sin is not evil: The Minister knows sin, when he preacheth against sin; and thus God himself knows sin, and thus Christ knew sin, and he was able to fathom the vileness and loathsomeness of sin, but that is not here meant.

First, a bare worke of the understanding, when wee are able to pierce into a thing that is offered ⟨p. 158⟩to us, and are able to fathom what is offered to our view: and thus Christ did know sinne, and thus to know sinne is not evill: The Minister knowes sinne, when hee preacheth against sinne; and thus God himselfe knowes sinne, and thus Christ knew sinne, and he was able to fathom the vildnesse and loathsomnesse of sinne, but that is not here meant.

Secondly, there is another, namely an experimental knowledge, that is, when from some good that we have or do receive, or any good that we do of our selves, or some evil that we do commit, or fearing some misery to come upon us, we read the nature of the good and the nature of the evil: as when a man hath a sinful distemper of wrath and passion, and he knows the nature of his anger and pride, because he observes the venom of it in his own spirit: this is experimental knowledge, and they call it so because we read our own dispositions, and thereby we judge the nature of it, by judging our selves: The Physician knows the disease, and therefore he is able to apply medicines accordingly, but he knows it not experimentally; as we use to say, such a man never knew what poverty meant, and such a man never knew what the gout meant, that is, he never had it; and such a man never knew what a prison meant, that is, he never was in prison: This is the meaning of it in this place, Christ knew no sin, his heart never affected any, and himself never practised any: therefore he knew no sin by his own experience, yet by ⟨p. 159⟩his infinite wisdom being God, he was able to find out the venom and •ildnesse of sin: So the point which I observe by the way is this:

Secondly, there is another, namely an experimentall knowledge, that is, when from some good that we have or doe receive, or any good that we doe of our selves, or some evill that we doe commit, or fearing some misery to come upon us, wee read the nature of the good and the nature of the evill: as when a man hath a sinfull distemper of wrath and passion, and hee knowes the nature of his anger and pride, because hee observes the venome of it in his owne spirit: this is experimentall knowledge, and they call it so because we read our owne dispositions, and thereby wee judge the nature of it, by judging our selves: The Physitian knowes the disease, and therefore he is able to apply medicines accordingly, but hee knowes it not experimentally; as wee use to say, such a man never knew what povertie meant, and such a man never knew what the gowt meant, that is, he never had it; and such a man never knew what a prison meant, that is, hee never was in prison: This is the meaning of it in this place, Christ knew no sinne, his heart never affected any, and himselfe never practised any: therefore he knew no sinne by his owne experience, yet by ⟨p. 159⟩his infinite wisedome being God, he was able to finde out the venome and •ildnesse of sinne: So the point which I observe by the way is this:

Doctrine. Our Saviour Christ never yielded the least improvement of heart to sin, neither did he ever commit the least sin in his life and conversation: our Saviour Christ knew no sin at all by experience; this is that which all the types and sacrifices of the old Law did signify, which were all as so many several testimonies of the holiness and purity of the Lord Jesus Christ: therefore he was called the Lamb without blemish: and it was prophesied of him in Isaiah 53.9. That he had done no wickedness, neither was deceit found in his mouth: and his enemy Pilate said, I find no fault in him at all: and our Saviour himself saith, the Prince of this world cometh and hath nought in me, that is, no sin, John 14.30. The arguments are briefly these.

Doctrine. Our Saviour Christ never yeelded the least improvement of heart to sinne, neither did hee ever commit the least sinne in his life and conversation: our Saviour Christ knew no sinne at all by experience; this is that which all the types and sacrifices of the old Law did signifie, which were all as so many severall testimonies of the holinesse and puritie of the Lord Jesus Christ: therefore he was called the Lambe without blemish: and it was prophesied of him in Esay 53.9. That he had done no wickednesse, neither was deceit found in his mouth: and his enemy Pilate said, I finde no fault in him at all: and our Saviour himselfe saith, the Prince of this world commeth and hath nought in mee, that is, no sinne, Iohn 14.30. The arguments are briefly these.

Reason. Look into the Nature of our Saviour, and the Office of our Saviour, look into his Manhood, as he was perfect Man, for the seed of the woman was overshadowed by the Holy Ghost, and was purged and sanctified, and the course of original sin was stayed, and when the body was framed, the Godhead dwelt bodily in Christ, and all the fullness of grace was in him; then the point must needs be clear, that there was no evil in him, no mutability to incline to any evil, nor no power could prevail with him to draw him to any evil: Again, look into the Office of our Saviour, for he that came to be a sacrifice ⟨p. 160⟩for sin, must needs want sin, or else he could not be a sacrifice for sin: so the point is clear: we come now to the application.

Reason. Looke into the Nature of our Saviour, and the Office of our Saviour, looke into his Manhood, as he was perfect Man, for the seed of the woman was overshadowed by the Holy Ghost, and was purged and sanctified, and the course of originall sinne was stayed, and when the body was framed, the Godhead dwelt bodily in Christ, and all the fulnesse of grace was in him; then the point must needs bee cleere, that there was no evill in him, no mutabilitie to incline to any evil, nor no power could prevaile with him to draw him to any evill: Againe, looke into the Office of our Saviour, for he that came to be a sacrifice ⟨p. 160⟩for sinne, must needs want sinne, or else he could not be a sacrifice for sinne: so the point is cleere: we come now to the application.

Use 1 The first use is a word of exhortation, and it ought to provoke all you that are faithful, and are believers, to conform your hearts and conversations answerable to the heart and life of Christ: did not Christ give the least improvement of heart to any sin, nor practise the least sin in any measure? then go thou and do likewise, be thou like thy Saviour, that thou mayest have some evidence that thou hast a title unto him: It is that which the Apostle makes as a special collection, Have no fellowship with the unfruitful works of darkness, but be you followers of God as dear children: Ephes. 5.1. Christ had no sin, nor fellowship with sin; let his course and practice be thy copy: But some will say, what, would you have us to be Saints here on earth • how can it be that we should know no sin, when we have such a body of death hanging upon us? yes, we may know no sin, though it do hang about us: the Apostle doth not say, equal God in holiness, but imitate him; and he doth not say, follow him fully, but even as dear children: Now though the child cannot go so fast as the father, yet he will follow as fast as he can, and when he hath done what he can, then he cries to his father to help him, and carry him to the journeys end; and so ought we to do, nay so we will do, if we are true children and not bastards: the Father is infinitely full of holiness: Follow God as dear ⟨p. 161⟩children, do what you can and then •rie to him to enable you to do what you cannot do. It was the practice of the Prophet David, Psalm 63.1. My soul thirsteth for thee, and my heart longeth after thee: therefore in the 119. Psalm, 4, 5. Thou hast commanded to keep thy Commandments diligently, oh that my heart me• so directed tha• I might do it: as if he had said, I know the Law requireth it, and it is my duty to do it: help Lord, and take Lord, and carry Lord thy poor servant, and lead me into the land of righteousness; it is an evidence of one that is borne of God: 1 John 5.18. Whosoever is borne of God sinneth not, and the evil one toucheth him not: so if you are such as have Christ Jesus formed in you, you will labour to keep your selves that the wicked one touch you not he doth not say he will not entertain it, but he will not keep company with it. A man must do by sin, as we would do by a man whose company we shun;

Vse 1 The first use is a word of exhortation, and it ought to provoke all you that are faithfull, and are beleevers, to conforme your hearts and conversations answerable to the heart and life of Christ: did not Christ give the least improvement of heart to any sinne, nor practise the least sinne in any measure? then goe thou and doe likewise, be thou like thy Saviour, that thou mayest have some evidence that thou hast a title unto him: It is that which the Apostle makes as a speciall collection, Have no fellowship with the unfruitfull workes of darknesse, but bee you followers of God as deare children: Ephes. 5.1. Christ had no sinne, nor fellowship with sinne; let his course and practice bee thy copie: But some will say, what, would you have us to bee Saints here on earth • how can it be that we should know no sin, when we have such a body of death hanging upon us? yes, we may know no sinne, though it doe hang about us: the Apostle doth not say, equall God in holinesse, but imitate him; and he doth not say, follow him fully, but even as deare children: Now though the childe cannot goe so fast as the father, yet he will follow as fast as he can, and when hee hath done what he can, then he cries to his father to help him, and carrie him to the journeyes end; and so ought we to doe, nay so we will doe, if we are true children and not bastards: the Father is infinitely full of holinesse: Follow God as deare ⟨p. 161⟩children, doe what you can and then •rie to him to inable you to doe what you cannot doe. It was the practice of the Prophet David, Psalme 63.1. My soule thirsteth for thee, and my heart longeth after thee: therefore in the 119. Psalme, 4, 5. Thou hast commanded to keepe thy Commandements diligently, oh that my heart me• so directed tha• I might doe it: as if hee had said, I know the Law requireth it, and it is my dutie to doe it: helpe Lord, and take Lord, and carry Lord thy poore servant, and lead mee into the land of righteousnesse; it is an evidence of one that is borne of God: 1 Iohn 5.18. Whosoever is borne of God sinneth not, and the evill one toucheth him not: so if you are such as have Christ Jesus formed in you, you will labour to keepe your selves that the wicked one touch you not hee doth not say hee will not entertaine it, but he will not keep company with it. A man must doe by sinne, as wee would do by a man whose cōpany we shun;

if we would not have acquaintance with him, then we carry our selves strangely to him; if he call, we will not answer; if he knock, we will not open; we keep our selves close, that we may not change a word with him: so it will be with every one of you that are borne of God, you will have nothing to do with your old pettish lusts, and base humours and haunts of spirits, and whomsoever it be that hath had dalliance with you heretofore, you will avoid the place and presence of them, and say, I know not those distempers, nor the place not occasions of them, I will meddle with ⟨p. 162⟩them no more, I will not own them, I have done it too too much already, if they come I will not yield; and if they follow, I will flee. I have read an old story of a man that was carried away much by a harlot; at last the Lord meets him, and opened his eyes, and humbled his soul, and brought him out of his sinful condition: many a day after the harlot met him again, and the man would not look on her, and she began to seft kindness upon him, and said, I am she, you know we have had much sweet dalliance together: Oh, but saith he, blessed be God, I am not I; that is, I am not the man that I was before: so should we, though we are nothing but sin by nature, and know nothing but corruption, yet if the old sluggishness and stubbornness of heart, and haughtiness that we have too too much received; if they come and say, we are the darlings that have had much sweet fellowship and communion with you, make them answer and say, I am not the man, I will have no more to do with you. Let every heart be here encouraged not to regard the base respects of sin, or of the world, they will say it is not good to be too holy, and too precise; make answer and say, I cannot be too holy, Jesus Christ knew no sin; the heart and life of Jesus Christ is that which we ought to respect and imitate.

if we would not have acquaintance with him, then we carry our selves strangely to him; if he call, we will not answer; if he knocke, we will not open; we keep our selves close, that wee may not change a word with him: so it will bee with every one of you that are borne of God, you will have nothing to doe with your old pettish lusts, and base humours and haunts of spirits, and whomsoever it be that hath had dalliance with you heretofore, you will avoid the place and presence of them, and say, I know not those distempers, nor the place not occasions of them, I will meddle with ⟨p. 162⟩them no more, I will not owne them, I have done it too too much already, if they come I will not yeeld; and if they follow, I will flee. I have read an old story of a man that was carried away much by a harlot; at last the Lord meets him, and opened his eyes, and humbled his soule, and brought him out of his sinfull condition: many a day after the harlot met him againe, and the man would not looke on her, and shee began to seft kindnesse upon him, and said, I am she, you know wee have had much sweet dalliance together: Oh, but saith he, blessed be God, I am not I; that is, I am not the man that I was before: so should we, though wee are nothing but sinne by nature, and know nothing but corruption, yet if the old sluggishnesse and stubbornnes of heart, and haughtinesse that we have too too much received; if they come and say, we are the darlings that have had much sweet fellowship and communion with you, make them answer and say, I am not the man, I will have no more to doe with you. Let every heart be here incouraged not to regard the base respects of sinne, or of the world, they will say it is not good to bee too holy, and too precise; make answer and say, I cannot bee too holy, Jesus Christ knew no sinne; the heart and life of Jesus Christ is that which wee ought to respect and imitate.