The Souls Exaltation, Title page – List
THE SOVLES EXALTATION.
A TREATISE containing
The Soules Vnion with Christ, on 1 Cor. 6.17.
The Soules Benefit from Vnion with Christ, on 1 Cor. 1.30.
The Soules Justification, on 2 Cor. 5.21.
By T. H.
ROM. 8.30.
And whom he called, them he alſo Iustified; and whom hee Iustified, them he alſo glorified.
LONDON, Printed by Iohn Haviland, for Andrew Crooke, and are to bee ſold at the black Beare in S. Pauls Church-yard, 1638.
A TABLE OF THE Soules union with CHRIST, out of theſe words: 1 COR. 6.17. He that is joyned to the Lord, is one Spirit.
Doctrine 1. EVery true beleever is joyned unto Chriſt. page 3
This knitting of a beleever to Chriſt, conſiſts in three Particulars.
Particular 1. A true beleever doth gather up all the faculties of his ſoule, and doth imploy them upon Chriſt. p. 5
Partic. 2. The beleever is ſatisfied with Chriſt, and the riches of his grace. ibid.
Partic. 3. Is th…: that the beleever doth binde the heart to the exerciſing of both theſe. p. 6
The manner of this union doth diſcover it ſelfe in three Particulars.
Partic. 1. It is a reall union, though ſpirituall. p. 7
Partic. 2. This union it is a totall union. ibid.
Partic. 3. This union it is an unſeparable union. p. 8
Uſe 1. Information to inſtruct us of the happy privilege of the poore Saints of God; though deſpiſed of the world, yet they are received into covenant and union with Chriſt. p. 9
Uſe 2. It is an uſe of terrour to all oppoſites againſt Chriſt. p. 10
Uſe 3. It is an uſe of examination and triall, from hence may bee knowne whether the ſoule doth rightly cleave to Chriſt, or whether it doth only diſſemble with Chriſt. p. 16
Uſe 4. It is a ground of comfort for the Saints againſt all contempt, and diſgrace, againſt all troubles, miſeries, and perſecutions that the world can caſt upon them. p. 20.
Secondly, againſt all temptations of Satan. p. 22
Doctrine 2. The faithfull doe enjoy ſuch an union with Chriſt, that they are one Spirit with him. p. 25
For the opening of this Doctrine, two particulars are to bee diſcovered.
Partic. 1. The firſt Particular is the manner how the ſoule comes to bee one ſpirit with Chriſt. p. 25 and this doth conſist in three concluſions. p. 26
Concluſion 1. The firſt concluſion is this, that the Spirit of God doth really accompany the whole Word, but in a more ſpeciall manner he doth accompany the pretious promiſes of the Goſpell. p. 27
Concluſion 2. The ſecond concluſion is this, that the Spirit of grace doth leave a ſupernaturall dint and power, and a ſpirituall and overpowring vertue upon the ſoule, and thereby doth bring it unto Chriſt. p. 28
Concluſion 3 The third concluſion is this, that the Spirit of grace in the promiſe working thus upon the heart, it cauſeth the heart to cloſe with it in the promiſe. p. 33
Part. 2. The ſecond particular is the order of this union, whether the beleever is knit to the humane nature of Chriſt firſt, or to the Divine. p. 39
Uſe 1. Inſtruction to informe us, that the ſinnes of the faithfull are marvellous hainous in Gods account, becauſe of their union. p. 45
Uſe 2. It is an uſe of triall, whereby a man may ſee, what ſpirit moſt men of the world are of: as their ſoules cloſe with Chriſt, and receive him, ſo they are. p. 49
Uſe 3 It is a word of exhortation to cloſe with ſuch, as Chriſt himſelfe doth cloſe withall. p. 52
A TABLE OF THE communion that the Soule hath with Chriſt from the union with him, out of theſe words: 1 COR. 1.30. But of him are ye in Chriſt Jeſus, who is made unto us wiſedome, righteouſneſſe, ſanctification, and redemption.
Doctrine 1. THe Doctrine from theſe words is this, that there is a conveyance of all ſpirituall grace from Chriſt, to all thoſe that beleeve in him. p. 63
The Tenure of this conveyance diſcovereth it ſelfe in thoſe particulars.
Partic. 1. The firſt particular is this, that there is fully enough in the Lord Ieſus Chriſt for every faithfull ſoule. p. 66
Partic. 2. As there is enough in Chriſt to ſupply all the manes of this Saints, ſo Chriſt doth ſupply unto them whatſoever is …ſt fit to the need of every poore Saint. p. 68.
Partic. 3. Is this, as the Lord Chriſt doth communicate what is fit, ſo he doth preſerve what he doth bestow and communicate to the beleeving ſoule. p. 73
Partic. 4. Is this: the Lord doth not onelyonly preſerve what grace, he doth give, but he quickens the grace he maintaines. p. 76
Partic. 5. Is this: As he quickneth what he maintaines, ſo he perfects what he quickens. p. 77
Partic. 6. Is this: the Lord at laſt doth crowne all the grace, he hath perfected. p. 79
Uſe 1. It is a word of lamentation, and terrour to every unbeleeving creature under Heaven; here they may ſee the miſery of their condition. p. 81
Uſe 2. It is a ground of comfort to all the Saints of God, that have intereſt in all the riches of this goodneſſe. p. 84
Uſe. 3. It is a word of instruction to teach every Saint to lie downe in the dust, that they all might glory in the Lord. p. 91
Uſe 4. It is an uſe of exhortation, or direction, to teach the Saints, whither to goe to fetch ſuccour and ſupply, of what ever grace they want: Chriſt is made all in all; why then away to the Lord Ieſus Chriſt. p. 99
Queſtion. But you will ſay, what courſe or means ſhall we uſe to get theſe things at Christs hands?
Anſwer. The meanes are two: Firſt, eye the promiſe dayly, keep it within view. p. 104
Secondly, you muſt labour to yeeld to the Soule, to the power of the Spirit, and to the vertue of grace which is in Christ. p. 109
Now this particular conveyance of grace from Chriſt, it is done two wayes; partly by imputing, partly by imparting. p. 113. and they are both in the Text: Chriſt is made righteouſneſſe, or justice, that is, he doth justifie a ſinner by imputation, and Chriſt is made ſanctification, and redemption; that is, hee doth redeeme and ſanctifie a ſinner by communication. ibid.
Doctrine. God doth justifie a beleeving ſoule, not for what he hath or doth, but onelyonly for what Chriſt hath done for him. p. 116
In the opening of the point, two things are to be cleered:
Firſt, what it is to justifie:
Secondly, what is mean that God doth not justifie any one, for what he hath or doth. p. 116
To justifie it is a word of judiciall proceeding, when in a legall manner, the judge doth pronounce a man free, and doth acquit him. p. 116
Secondly, God doth justifie a poore ſinner, not for any thing he hath or doth. The meaning is this, no grace that a man hath, no duty that hee can perform, for which as the material and formall cauſe of our justification, God doth pronounce any man to bee righteous. p. 117
Reaſon 1. That which in no meaſure is anſwerable to Gods justice, and agreeable to the exactneſſe of the Law, and for which a man may be condemned, that cannot justifie a man: but it is ſo here; therefore they cannot be justified. p. 119
Uſe 1. It is a ground of confutation of the Church of Rome, that holds the formall cauſe of the justication of a ſinner, it is the frame of holineſſe wrought in him, not imputed to him. p. 122
Uſe 2. It is a word of conſolation, and it is a Cordiall to cheere up a mans heart, and to carry him through all troubles whatſoever can betide him, or ſhall befall him. ibid.
Uſe 3. It is an uſe of exhortation: will nothing doe the deed, but a Chriſt? why then above all, labour for a Chriſt more than all, labour to prize a Chriſt. p. 127
A TABLE OF THE Soules Iuſtification, out of theſe words: 2 COR. 5.22. For hee hath made him to be ſinne for us, which knew no ſinne, that wee might bee made the righteouſneſſe of God in him.
OVt of theſe words, two things are to bee opened:
Firſt, the diſcription of justification: Secondly, opening of the diſcription. p. 132
Iustification, it is an act of God the Father upon the beleever, whereby the debt and ſinnes of the beleever are charged upon the Lord Ieſus Chriſt, and by the merits and ſatisfaction of Chriſt imputed to the beleever, hee is accounted just, and ſo is acquitted before God as righteous. ibid.
Doctrine 1. Iustification, is an act of God the Father, upon the beleever. p. 133
For the clearing of the doctrine, 2. particulars are to be opened.
Particular 1. The firſt particular is this, why is it called an act of God the Father? Anſw. Firſt, becauſe the Father was the party that was properly offended. p. 135.
Secondly, becauſe the Father is the Fountaine in the Deitie. p. 137
Particular 2. Why it is an act of God the Father upon the beleever? Anſwer. Becauſe it is a tranſient action that paſſeth from God upon the creature, and ſo doth worke thereby a change and alteration upon the creature. p. 139
The charge that is wrought upon the creatures, is two wayes.
Particular 1. The Lord is ſaid to paſſe a worke or an action upon the creature, when hee puts ſome kinde of abilitie upon the creature, either ſpirituall, or naturall: as when the Lord makes a wicked man, a good man: an adulterous man, a chaſte man: and this wee call a naturall change, becauſe there is a gratious frame put into the heart. p. 140
Secondly, the Lord is ſaid to make a change upon the creature, when he takes off ſome relations, and reſpects, which the creature had, and puts upon it other reſpects: and this is called a morall change. p. 140
Uſe 1. It is a ground of admirable comfort to beare up the heart of a poore ſinner, above all the accuſations of ſinne, Satan, or the envy of the world. p. 143
Uſe 2. It is a word of direction to all the Saints, to appeale to the Iudge of the Court in their judgement. p. 148
Uſe 3. It is a groung of terrour to the wicked, and to all unbeleevers, that they have no ſhare in this point of justification. p. 154
Doctrine. Christ Ieſus never yeelded the least improvement of heart to ſinne, neither did he ever commit the least ſinne in his life. p. 159
Reaſon 1. Looke into the nature of our Saviour, and it was pure. p. 159
Reaſon 2. Looke into the Office of our Saviour, and hee was without ſinne. p. 160
Uſe 1. It is a word of exhortation to the faithfull to conforme their hearts and converſations anſwerable to Chriſt. p. 161
Doctrine. God the Father did impute all the ſinnes of all the world to the charge of our Saviour. p. 166
When God the Father doth charge the ſinnes of the faithfull upon Christ, it doth appeare in theſe three particular acts.
Particular. 1. God the Father, and the Lord Ieſus Christ, made a mutuall decree, and purpoſe, that ſo many as ſhould beleeve, ſhould be ſaved: and this was left to the care of Christ, that he ſhould make them beleeve. p. 170
Particular 2. Our Saviour having undertaken to keepe theſe, he therefore put himſelfe into the roome, and place of all thoſe lost ſheepe. p. 173
Particular 3. Our Saviour having put himſelfe into the room of a ſinner, the Law now proceeds with full ſcope against him. p. 175
Reaſon 1. That which the Lord Ieſus Chriſt did willingly ſubmit himſelfe to without ſinne, that God the Father might justly charge upon him. p. 176
Reaſon 2. Becauſe the juſtice of God requireth this at the hands of Ieſus Christ, that hee ſhould take the guilt of ſinners upon himſelfe. p. 177
Reaſon 3. Becauſe herein is abundantly magnified the love and mercy of Chriſt. p. 179
Uſe 1. It is a word of instruction to the Saints: if God the Father hath laid thy ſinnes upon Christ, then doe not thou take them from him to thy ſelfe. p. 180
How farre a beleever may charge himſelfe with his ſinne, doth appeare in theſe foure concluſions.
Concluſion 1. Every beleever is bound to ſee and examine the ſinfull carriage of his ſoule, and to judge that it hath power to make him guiltie, and alſo to condemne him. p. 182
Concluſion 2. Every beleeving ſoule justified, ought to acknowledge that it were righteous with the Lord to let out his wrath against him, though not to condemne him, yet to diſtract him. p. 185
Concluſion 3. Every beleever accepted, and juſtified, in and through Chriſt by the Father, yet hee is thus farre bound to charge his ſins upon himſelfe, as to maintain in his owne heart a ſenſe of the need that he hath of Chriſt, as well to continue his reſpect and acceptation with God, as to bring him at firſt into the love and favour of God. p. 187
Concluſion 4. Thus farre the Saints of God ought to goe in charging their owne ſoules with their ſinnes, ſo far to ſee them, and to bee affected with them, as to bring their hearts to be truly carried with hatred against them, and with reſolution to get power and ſtrength againſt them. p. 189
How farre a beleever may not charge himſelfe with his ſin, may bee conceived in theſe two concluſions.
Concluſion 1. A beleever ſhould not in his judgement conceive, nor in his heart be perſwaded, that any ſinne, nor all his ſinnes ſhall ever bee able to fasten the guilt of ſinne upon him, ſo as to cauſe revenging justice to proceed against him, to his condemnation. p. 192
Uſe 2. It is a word of terrour to all unbeleevers, they are destitute of all hope of the pardon of their ſinnes. p. 197
Uſe 3. It is a word of exhortation to the Saints: was Christ made ſin for thee? then be thou content to bee made ſhame for him. p. 200
Uſe 4. It is a word of comfort to all the faithfull: learne to cast all thy ſins on the Lord Ieſus Chriſt.
Doctrine 4. The Lord Ieſus Christ ſuffered fully, whatſoever puniſhments divine justice required, or were deſerved by the ſinnes of the faithfull. p. 202
For the opening of the Doctrine, three questions are to bee anſwered.
Queſtion 1. What were the kindes of puniſhments which Chriſt did ſuffer, and how farre did bee ſuffer them?
Anſwer. Firſt, Chriſt did ſuffer death naturall, that is, the diſſolution of ſoule and body. p. 210
How far our Saviour did ſuffer death naturall, appeareth in three concluſions:
Concluſion 1. Whatſoever did appertaine to the ſubstance and eſſentials of the firſt death, that Chriſt did ſuffer, p. 210
Concluſion 2. Chriſt did undertake to die the death of the croſſe, a moſt ſhamefull and baſe death; only appropriated to the baſeſt malefactors, that hee might thereby ſhew the hainouſneſſe of ſinne, which deſerveth the worſt death of all. p. 211
Concluſion 3. Thoſe diſhonorable infirmities which befell men, becauſe of the infirmitie of the fleſh, as the having the body to rot in the grave, to be torne in peeces: our Saviour would not undergoe theſe, becauſe hee had no need to ſuffer theſe. p. 206
Uſe 1. It is a ſweet cordiall to all the Saints of God, upon their death beds: for the death of Chriſt hath taken away the evill of death. p. 207
Secondly, Chriſt did alſo ſuffer in his ſoule, in that there was a reall withdrawing of the mercy and compaſsion of God. p. 213
Secondly, there was a reall inflicting of the indignation of the Lord; and that fils the ſoule of a poore creature. p. 214
Queſtion 2. How farre our Saviour ſuffered theſe paines?
Anſwer. This is to bee knowne in theſe five concluſions.
Concluſion 1. It is poſsile that ſome paines of hell may be ſuffered in this life, therefore the living of our Saviour in this life is no hinderance, but that he might undergoe them. p. 215
Concluſion 2. Some paines of Hell were endured by Chriſt, and yet the union of the Manhood, with the Godhead, might ſtill be untouched, p. 216
Concluſion 3. Our Saviour ſuffered paine in his ſoule, as hee was our Mediatour in our roome, and in our ſtead. p. 218
Concluſion 4. Whatſoever puniſhment proceeded from the Father, our Saviour tooke it upon himſelfe yet ſo, as that he neither had perſonal ſin to deſerve it, neither did he ſin in bearing of it, as the wicked doe, which are damned. p. 220.
Concluſion 5. The deſperation of a damned ſoule in hell, and the eternity of torments: they are no eſſentials of the ſecond death, and therefore they could not, nor ought not to be ſuffered by our Saviour. p. 227
Uſe 1. It is a word of information: labour from hence to ſee the hainouſneſſe of ſinne, and to hate it, becauſe it hath brought all this evill upon thy Saviour, and would have brought the ſame upon thee, had not the Lord Ieſus ſtepped in between thee, and the wrath of the Father. p. 234
Uſe 2. Did our Saviour ſuffer theſe paines? then ſee here the ſtrictneſſe of Gods justice. p. 241
Queſtion 3. When did our Saviour beginne theſe ſufferings?
Anſwer. Our Sauiour did beginne the paines of the naturall death from his cradle, to his grave; he began to die, as ſoone as hee began to live. p. 245
Secondly, our Saviour did ſuffer theſe paines in his ſoule; partly in the garden, partly upon the croſſe. p. 247
Queſtion 3. Whether our Saviour did ſuffer in body alone or in ſoule alone, or in both.
Anſwer. Christ did properly and immediately ſuffer the wrath of God in his ſoule, as well as hee did the paines of death in his body. p. 249
Uſe 1. Is it ſo; was the Lord Ieſus driven to this astoniſhment, and to all this miſery? then let every ſoule learne from hence what will be the fruit of ſinne, and what hee may expect from ſinne. p. 260
Reaſon 1. Is taken from the divine justice of God, which required this by way of ſatisfaction, as being onelyonly ſutable, and agreeable, to the divine juſtice of God, by reaſon of ſinne. p. 283
Reaſon 2. Is taken from the office of Chriſt, becauſe our Saviour was our ſuretie, and ſo he was bound to it by faithfulneſſe. p. 287
Uſe 1. It is a word of confutation, and it directly meets with Popiſh Purgatory. p. 288
Uſe 2. It teacheth us that all the troubles, miſeries, afflictions, either inward, or outward, they cannot properly bee called puniſhments inflicted upon the faithfull, but chaſtiſements. p. 289
Uſe 3. It is a word of comfort to all you that are beleevers: you have heard the treaſures of mercy, and the death of our Lord Ieſus Chriſt laid open: view them, and take them all for your comfort. p. 293
FINIS.
Severall Treatiſes of this AUTHOUR.
1 THE unbeleevers preparing for Chriſt, out of
Revelations 22.17.
1 Corinth. 2.14.
Ezekiel 11.19.
Luke 19.42.
Matthew 20.3, 4, 5, 6.
Iohn 6.44.
2 The ſoules preparation for Chriſt, or a Treatiſe of Contrition, on Acts 2.37.
3 The Soules humiliation, on Luke 15. verſes 15, 16, 17, 18.
4 The Soules vocation, or effectuall calling to Chriſt, on Iohn 6.45.
5 The Soules union with Chriſt, 1 Corin. 6.17.
6 The Soules benefit from union with Chriſt, on 1 Cor. 1.30.
7 The Soules juſtification, eleven Sermons on 2 Corin. 5.21.
8
Sermons on Iudges 10.23.
Sermons on Pſalme 119.29.
Sermons on Proverbs 1.28, 29.
Sermons on 2 Tim. 3.5.