The Souls Vocation, Title page 1 – Title page 2
THE SOVLES VOCATION OR EFFECTVAL Calling to CHRIST.
By T. H.
2 PETER 1.3.
Through the knowledge of him that hath called us to glorie and vertue.
LONDON, Printed by Iohn Haviland, for Andrew Crooke, and are to be ſold at the Black Beare in S. Pauls Church-yard. 1638.
A TABLE OF THE Contents out of JOHN.
Doctrine I.
THe ſoule humbled and inlightened, muſt learne the fulneſſe of the merciemercy of God, that there is fulneſſe of ſufficiencie of merciemercy with him. p. 37
Uſe I.
Looke only to Gods merciemercy, after that thou haſt learned the leſſon of contrition and humiliation. p. 43
Doctrine II.
That the teaching of the heart effectually is the proper taske and worke of God. p. 49
Reaſon.
Becauſe the worke is an almightie worke. p. 50
Uſe I.
It is of admirable comfort to all weake, ſilly, feeble minded creatures. p. 51
Uſe II.
If it be the worke of God, then goe to him. p. 52
Uſe III.
Doth the Father teach? then acknowledge you have it as from God. p. 57
Doctrine III.
That the word of the Goſpell, and the worke … …irit goe both together. p. 62
The manner how the Word and Spirit goe together. p. 63
Reaſon I.
Becauſe the Lord would have all uſe the meanes. p. 65
Reaſon II.
Becauſe the Lord would not have men be couzened by their owne fancies. p. 65
Reaſon III.
Becauſe the Lord would have all to bee watchfull and carefull, in not loſing their comfort. p. 60
Uſe I.
Inſtruction to teach us the worth of the Goſpell, above all other things in the world, for it is accomp… nied with the Spirit, and it brings ſalvation with it. p. 65
Uſe II.
For triall, hence a man may know, whether wee have a ſpirituall heart or no. p. 67
Uſe III.
Direction, hence we may obſerve the ground, why many of Gods faithfull people underſtand not, that they have the Spirit of God. p. 68
Uſe IIII.
Terrour, wee may ſee the hopeleſſe condition of thoſe men that live under the Goſpell, &c. p. 69
Uſe V.
Exhortation, you are to ſubmit to the Word of the Lord. p. 70
The meanes to ſubmit are three. p. 71
Doctrine IIII.
… Spi… of the Lord gives ſpeciall notice of Gods acceptance to the ſoule truly humbled. p. 72
The manner how the Spirit doth it, is in three paſſages. p. 74
Reaſon I.
Becauſe onelyonly the Spirit of the Lord knowes the Lords minde. p. 88
Reaſon II.
Becauſe the Spirit onelyonly can breake thorow all thoſe …ſts and clouds of ignorance and blindneſſe, that are in the mindes to oppoſe this worke. p. 90
Thoſe hindrances are of two ſorts. p. 91
Uſe I.
Is of triall to examine your ſelves, whether Gods Spirit hath given you ſpeciall notice of Gods acceptance. p. 94
The ſpeciall notice of the Spirit from all other, is to be tried and differenced by foure particulars. p. 95
Uſe II.
It is an uſe of direction to teach you what meanes you muſt uſe to get the notice and evidence of Gods love to your owne ſoules. p. 101
The meanes to get the witneſſe of the Spirit are foure. Ibid.
1. You muſt labour to bee ſuch a one to whom the Spirit doth belong. p. 102
2. You muſt not hearken to carnall reaſon of your owne hearts. p. 103
3. You muſt labour to underſtand the language of the Spirit. p. 105
4. You muſt labour to keepe the promiſe by you for ever. p. 107
The Motives to this are two. Ibid.
Uſe III.
Inſtruction to teach you, that the humbled ſinner of meaneſt capacitie, doth know more of grace and ſalvation, and Gods love in Chriſt, than the moſt wiſe and learned in the world, that are not humbled. p. 108
Uſe IIII.
It is to ſhew the certaintie of the aſſurance of faith. p. 109
Now we come next in order to ſhew, how that the Lord muſt teach all the affections to come unto the promiſe, and the firſt affection is the affection of hope. p. 110
Doctrine V.
The holy Spirit of the Father doth ſtir the heart of an humbled and inlightened ſinner, to hope for the goodneſſe of the Lord. Ibid.
Reaſon I.
Why the Lord doth in the next place proceed to ſtir up hope, is, becauſe it is the fitteſt facultie of the ſoule to wait upon mercy. p. 112
The manner how God doth ſtirre up the heart of an humble broken hearted ſinner to hope, is in three paſſages. p. 113
1 The Lord doth ſweetly perſwade the heart, that a mans ſinnes are pardonable. p. 113
2 The Lord doth ſweetly perſwade the ſoule, that all his ſinnes ſhall be pardoned. p. 118
3 The Lord letteth in ſome relliſh into the ſoule of the ſweetneſſe of his love. ibid.
Uſe I.
Reproofe of two ſorts of perſons; firſt of thoſe that deſpaire: ſecondly, of thoſe that preſume. p. 119
The hainouſneſſe of the ſin of deſperation, is ſet forth in two particulars.
1 As io is moſt injurious to God. p. 120
2 As it is moſt dangerous to the ſoule. p. 121
The ſinne of preſumption of carnall Hypocrites is ſet forth. p. 123
The grounds of the unreaſonable hopes of carnall Hypocrites, are five:
1 The ignorants hope, that the Lord that made him, will not damne him. p. 125
2 Another hopeth that God is his God, becauſe of his proſpertie in outward things. ibid.
3 Another hopes he ſhall be ſaved, becauſe he hath had an hell of affliction in this life. ibid.
4 Another hopes for ſalvation, in regard they enjoy the means of ſalvation. p. 127
5 Another hopes he ſhall be ſaved, becauſe there is mercy enough in God to ſave him. p. 129
Uſe II.
An uſe of conſolation to every poore broken hearted ſinner: canſt thou but looke to God and hope, I ſay thy condition is good. p. 133
There are foure ſignes to know the true grounded hope of the Saints, from all falſe and flaſhy hopes of Hypocrites:
The firſt ſigne of true hope is, that true hope hath a peculiar certainty in it. p. 135
The ſecond ſigne is this, that a true grounded hope is of great power and ſtrength to hold the ſoule to the truth of the promiſe. p. 137
The third ſigne is this, that the excellency of this hope doth overſhadow all the hopes in the world, that can be offered, propounded, deſired. p. 139
The fourth ſigne is this, a true grounded hope alwayes lendeth ſupply and ſuccour, when all the reſt of a mans abilities doe faile in his owne ſenſe and apprehenſion. p. 140
Uſe III.
Of exhortation, to beſeech every one to labour for this true and grounded hope. p. 143.
The Motives to ſtirre you up to ſeeke this hope are theſe three:
1 Becauſe there is nothing more uſefull than this grace of hope. p. 143
2 Becauſe nothing is more needfull to the ſoule, than this true hope. p. 144
3 Becauſe by this true hope, the hearts of the Saints are kept both in love to God, and in obedience unto him. p. 145
The Meanes to attaine this true grounded Hope are theſe three.
1 You muſt labour to caſt out all carnall ſenſualitie. p. 145
2 You muſt labour to be much acquainted with the precious promiſes of God. p. 146
3 You muſt maintaine in the heart a deepe and ſerious acknowledgement of that ſupreme authoritie of the Lord, to doe what hee will, and how hee will, according unto his owne good pleaſure. p. 148
Doctrine VI.
The Spirit of the Lord quickneth the deſire of an humble and enlightned ſinner to long for the riches of his mercy in Chriſt. p. 150
The reaſon why deſire commeth next in order, and the manner how God the Father doth quicken up the deſires of the ſoule to long for mercy, are. p. 152
Uſe I.
It is an uſe of ſtrong conſolation, to ſtay the hearts of poore ſinners in the midſt of their infirmities; canſt thou but finde thy ſmoking deſire, thy condition is then good. p. 156.
The ſignes of ſound deſires are theſe three:
1 Signe of a ſound deſire is this, that as the deſire is, ſo the endevour will be p. 157
2 Signe of a ſound deſire is this, he that truly deſires mercy and grace, deſireth Chriſt for himſelfe. 158.
3 Signe of a ſound deſire is this, the ſoule that truly deſires mercy, is ready to receive it with thankfulneſſe, and will entertaine the meanes and meſſenger that may bring home Chriſt and mercy to his ſoule. p. 159
Uſe II.
It is of reproofe to all them, that yet have not theſe true and ſincere deſires after grace and ſalvation wrought in them. p. 160
There are three ſorts and rankes of profeſſours and hypocrites, whoſe deſires are unſound: the
Lazy Hypocrite,
Stage Hypocrite,
Terrified Hypocrite.
p. 161
There are foure ſorts of lazy profeſſors, and lazy Hypocrites, that are void of theſe ſound and ſincere hopes:
1 Sort of lazy Hypocrites are ſuch, who when they enjoy the means of ſalvation, yet they esteeme not thy bleſſing, they prize not the meanes. p. 164
2 Sort of lazy Hypocrites are ſuch, who when God hath taken away and deprived them of the ordinary meanes of grace and ſalvation, they are well contented to be without the ſame, they ſit downe very well ſatisfied. p. 166
3 Sort of lazy Hypocrites are ſuch, who when they have the meanes of grace and ſalvation, are content to uſe them, and if they want the meanes will ſeeke out for them, but yet are not carefull to prevent thoſe inconveniences, which hinder them by receiving benefit from the meanes. p. 168
4 Sort of lazy Hypocrites are thoſe, who though they heare the duties commanded, yet they neglect all duties commands. p. 169
There are two ſorts of ſtage Hypocrites, that are void of theſe ſound and ſincere deſires. p. 172
The firſt ſort of ſtage Hypocrites, are ſuch as will take up ſo much of Chriſt and the Goſpell, as may ſtand with their credit, and with their estate. p. 173
The ſecond ſort of ſtage Hypocrites are ſuch, that will uſe all Gods ordinances, but will part with nothing and will ſuffer nothing for the Lord Ieſus. p. 175
The third ſort that are void of ſound and ſincere deſires, are the terrified Hypocrites. p. 177
The ſignes of a terrified Hypocrite are two.
1 He will be lingering and hankering after ſome corruption. p. 178
2 The terrified Hypocrite, he will ſlight and ſlubber over ſmall ſinnes, and ſmall corruptions. p. 178
How farre this terrified Hypocrite will goe, and what he may doe; vid. p. 179
Uſe III.
Is of Exhortation, wherein you are intreated in the bowels of the Lord Ieſus, to long and deſire after the Lord Ieſus Chriſt. p. 191
Means I.
The Means are foure: the firſt is this, be acquainted thorowly with thy owne neceſſities and wants, with that nothingneſſe and emptineſſe in thy ſelfe. p. 192
Means II.
The ſecond is, conſider the neceſsitie after grace and goodneſſe, it is no matter of complement and indifferencie. p. 197
Means III.
The third is, labour to ſpread forth the excellencie of all the beautie and ſurpaſsing glory, that is in the promiſes of God. p. 198
Means IV.
The fourth is, thou muſt know that it is not in thy power to bring thy heart to deſire grace. p. 199
Doctrine VII.
The Spirit of the Lord kindles in an humbled heart, and inlightned ſinner, love and joy to entertaine and rejoyce in the riches of his mercy. p. 205
The opening of the Doctrine conſists in 3. paſſages.
Paſſage I.
Is this, that this love and joy is no where elſe to be found, but in an heart humbled and inlightned. p. 205
Paſſage II.
Is this, that the love and joy is enkindled by the Spirit of the Father. p. 206.
Paſſage III.
Is this, that the love and joy being kindled, they may entertaine and rejoyce in the riches of Gods mercy. p. 207
Reaſon I.
Of the point is this, becauſe that love and joy doe follow deſire. p. 209
The Spirit of the Father, doth enkindle the love and joy in theſe three particulars. p. 217
Particular I.
Is this, God the Father by the Spirit, doth let in ſome ſweetneſſe and relliſh of his love into the ſoule, that doth warme the heart. p. 221
Particular II.
Is this, that the freeneſſe of Gods love, doth enkindle a love in the ſoule. p. 222
Particular III.
Is this, that as the ſweetneſſe did warme it, the freeneſſe kindles it; ſo the greatneſſe of the ſweetneſſe of this love doth ſet the ſoule in a flame. p. 224
Uſe I.
It is an uſe of instruction to enforme you that there is no ſufficiencie in a naturall heart, to be carried to the Lord Ieſus Chriſt, or to the worke of grace. p. 226
Uſe II.
I… is an uſe of conſolation to ſtay and refreſh the hearts of thoſe that have received the gracious worke. p. 233
Uſe III.
It is an uſe of triall to examine your ſelves whether your love and joy be ſound, true, and ſincere, and how it doth differ from the fained, wilde, and hypocriticall love in the world. p. 237
The ſoundneſſe of true love from counterfeit Hypocriticall love, appeareth in theſe five trialls.
Triall I.
Is this, obſerve the root and riſe of thy love, ibid.
Triall II.
Is this, obſerve if thou entertaineſt thy Saviour, as a Saviour; that is, as a King. p. 242
Triall III.
Is this, thou muſt obſerve if thou laboureſt to give contentment to Chriſt. p. 244
Triall IV.
Obſerve whether thy heart doth rejoyce to ſee the happineſſe of the thing you love, p. 251
Triall V.
Is this, it is the nature of true love, to covet nearer union with the thing beloved. p. 254
Uſe IV.
It is of repoſe to all thoſe upon whom this worke of love and joy in Chriſt was never wrought. p. 261
Moſt men have not this love to God, but hatred againſt him. p. 263
The perſons that doe not love the Lord Ieſus Chriſt, they are referred to three ranks. p. 266
Sort I.
Are ſuch as are open enemeis to Chriſt, and who theſe are, are largely deſcribed in p. 267
Sort II.
Are thoſe glozing Neuters that halt betweene two opinions. p. 273
Sort III.
Are thoſe fawning Hypocrites, that are faire in ſhew, but falſe in heart. p. 279
Here are further to bee diſcovered foure ſorts of Hypocrites.
1 There is a whining Hypocrite: p. 280
2 The wrangling Hypocrite: p. 280
3 The glorious Hypocrite: p. 280
4 The preſumptuous Hypocrite. p. 280
We are now come to the worke of the will. p. 283
Doctrine VIII.
The will of a poore ſinner humbled and inlightned, comes to be effectually perſwaded by the Spirit of the Father to reſt upon the freeneſſe of God in Chriſt, that it may be interested therein. p. 284
The opening of this Doctrine conſisteth in 4 particulars.
Particular I.
That this worke muſt be in an heart humbled and enlightned. p. 285
Particular II.
The will muſt be effectually perſwaded, by the Spirit of the Father. p. 287
Particular III.
By the power of this perſwaſion, it casteth it ſelfe upon the rich grace & free mercy of God in Chriſt. p. 295
Now this resting of the ſoule upon the rich grace of God in Chriſt, diſcovereth it ſelfe in a 5. fold Act.
Act I.
It doth imply a going out of the ſoule to Chriſt, that the ſoule runs and reacheth after a Chriſt. p. 296
Act II.
Of resting is this, it layeth faſt hold upon Chriſt. p. 298
Act III.
Of resting is this, it flings the weight of all his occaſions and troubles upon Chriſt. p. 302
Act IV.
Of resting and repoſing is this, it doth draw vertue, and derive power from the Lord Ieſus Chriſt for ſuccour and ſupply. p. 305
Faith doth draw vertue from Chriſt by a three-fold Act. p. 307
Act I.
Is this, Faith doth appropriate and apply the promiſe to it ſelfe in particular. ibid.
Act II.
Faith doth jog the hand of God, and ſets Gods power on worke. p. 309
Act III.
Faith urgeth God with his owne Word, and preſſeth Gods promiſe, and challengeth God on his faithfulneſſe and truth, not to be wanting unto him for the acceptation of his Perſon, and the pardon of his ſinnes. p. 311
Act V.
Of resting is this, it doth leave the ſoule with the promiſe. p. 312
Particular IV.
Is the finall cauſe why it doth reſt, that it may be interested into all the good that is in the promiſe, and to have ſupply of all Spirituall wants from the promiſe. p. 315
The Spirituall wants of the ſoule which faith doth ſupply are of 3. ſorts. p. 316
Sort I.
Of Spirituall wants are theſe, that the ſoule is gone away from God, and is estranged to God; now faith bringeth the ſoule againe to God. ibid.
Want II.
Is this, the ſoule being departed from God, hence the ſoule is deprived of all good, grace, and life; now faith doth not onelyonly bring a ſinner to God, but it doth communicate from God to a ſinner. p. 320
Want III.
Is this, the heart is fearfull lest it ſhould loſe that grace, now faith it is that doth keepe a man grace. p. 322
Queſtion.
How doth the ſoule come to beleeve?
Anſwer.
There are three things in the promiſe where by the will of man is drawne to beleeve. p. 327
Motive I.
Is the All-ſufficiencie of the freeneſſe of Gods love. p. 328
Motive II.
Is this, that this mercy is intended for thee. p. 329
Motive III.
Is this, that God doth earneſtly deſire thee to come and to take this mercy, p. 330
Uſe I.
Of information, that ſaving faith is no part of that holineſſe which Adam had, nor no part of that Image to which wee are reſtored by Sanctification. p. 335
Uſe II.
…t is an uſe of terrour to all that ſtill remaine in unbeleefe. p. 349
The fearfulneſſe of this ſinne of unbeleefe is laid open in foure Particulars. p. 352
Particular I.
Becauſe unbeleefe it doth keepe off the riches of mercies from the ſoule that are in Chriſt, that it cannot enjoy them. p. 352
Particular II.
Vnbeleefe, it doth make all meanes to be unprofitable. p. 356
Particular III.
Vnbeleefe, all ſinne in the ſtrength and power of it in the heart of a ſinner. p. 361
Particular IV.
Vnbeleefe maketh the ſoule of a ſinner to be in a deſperate caſe and condition. p. 366
The danger of unbeleefe doth appeare in theſe three Particulars. p. 369
Particular I.
Conſider it ſeriouſly, that whatſoever thou doſt ſo long as thou art an unbeleever, it is all unprofitable and to no purpoſe at all. p. 369
Particular II.
All the good things an unbeleever doth enjoy, will prove uncomfortable. p. 370
Particular III.
Vnbeleefe is the breeder and maintainer of all the reſt of the ſinnes of an unbeleever. p. 371
Uſe III.
It is a collection concerning the difficultie of the worke of faith, that the worke of faith is beyond the reach of all created power. p. 374
Uſe IV.
It is to ſhew the benefits that come by faith to the ſoule. p. 390
What theſe benefits are in particular, vid. p. 394. and p. 396
Uſe V.
It is an uſe of conſolation and great comfort to all the ſervants of God, that through his mercy have received this grace. p. 416
The knowledge of true ſaving faith from a falſe faith appeareth in theſe three trials. p. 423
Triall I.
Is this, obſerve the root and riſe of thy faith, the cauſe by which thy faith was wrought, and from whence it came. p. 423
Triall II.
Obſerve whether thy faith doth make choice wholly of Christ, and doth reſolve to match with Christ only. p. 428
Triall III.
Obſerve whether thy faith doth beare it ſelfe upon the promiſe in all its extremities, and is ſatisfied with it. p. 431
Uſe VI.
It is a word of reproofe against all thoſe that never ye… were made partakers of the bleſſed worke of grace. p. 434
Moſt that live in the boſome of the Church, want ſaving faith. p. 437
The reaſons of it, vid. p. 440
There bee foure ſorts in particular that have no faith. p. 446
Sort I.
The ignorant perſons. p. 447
Sort II.
The carnall Goſpellers, that doe live ſcandalouſly, and trade in their wickedneſſe. p. 450
Sort III.
The meere civilized or judicious profeſſours, that beare up themſelves much upon their owne wiſdome and judgement. p. 455
Sort IV.
The counterfeit, that have a forged kinde of falſe faith, they have their alcumie faith. p. 464
Of theſe counterfeit beleevers there are three ſorts. p. 465
Sort I.
The firſt ſort of counterfeit beleevers are the temporarie beleevers. p. 465
Sort II.
The ſecond ſort of counterfeit beleevers are the ſturdy hypocrites. p. 483.
Sort III.
The third ſort of counterfeits are the ſhifting ſtately hypocrites. p. 500
Uſe VII.
It is an uſe of exhortation to deſire you to labour to get this grace of faith. p. 515
The hinderances of faith are of two ſorts; ſome are reall hinderances, that doe hinder the ſoule from Chriſt, others doe not hinder the ſoules intereſt in Chriſt. p. 519
The reall hinderances are foure. p. 520
The hinderances that doe not hinder the title to a Chriſt are three in particular. p. 538
Sort I.
The firſt kinde of ſeeming hinderances are thoſe diſcouragements, which oppreſſe the ſoule through carnall reaſoning. p. 538
The ſecond ſort of hinderances are the reſting upon duties, endevours, and performances. p. 546
The third ſort of hinderances is the want of ſenſe and feeling. p. 549
The meanes or cures againſt theſe hinderances are eſpecially three.
Cure I.
A diſtreſſed ſoule is not to looke too long nor too much continually upon the ſight and conſideration of his owne ſinnes. p. 552
Cure II.
Is this, make conſcience either not to attend to, or not to judge thy ſelfe or thy eſtate by any carnall reaſon without a warrant. p. 560
Cure III.
Is this, enter not into contention with Sathan concerning thoſe things which belong not unto you. p. 566
Cure IV.
Is this, in thy proceedings with thy ſelfe, and in the judgement of thy ſelfe, repaire unto the word of the Lord, and paſſe no ſentence, but according to the evidence of the word. p. 573
There are foure rules of direction, to ſhew the ſoule how to repaire to the word.
Rule I.
Is this, thou art to looke into the uprightneſſe and ſinceritie of thine owne ſoule. p. 577
Rule II.
Is this, labour to have thy conſcience ſetled in the truth of grace, which the word doth informe to be in thee. p. 580
Rule III.
Is this, that we ſhould ſtrive mightily to have our hearts overpowred to entertaine that wee have that grace which the Word of truth doth manifest to bee in us.
Rule IIII.
Is this, maintaine in the laſt place the truth, which upon theſe grounds thou haſt received. p. 592
The means to get faith are foure. p. 598
Meanes I.
Is this, wee muſt labour to plucke away all props that the ſoule leanes upon. p. 598
Means II.
Is this, labour to have your hearts establiſhed of the fulneſſe of content that is in the promiſe. p. 601
Means III.
Is this, expect all the good which thou needst and canſt deſire from that ſufficiency of the promiſe. p. 607
Means IIII.
Is this, labour to yeeld to the equall condition of the promiſe. p. 608
The motives to ſtirre up the heart to ſeeke after faith, are three.
Motive I.
Is this, becauſe if you once get this grace, you get all other graces with it. p. 610
Motive II.
Is this, becauſe by faith wee are delivered, and made conquerours over all corruptions. p. 611
Motive III.
Is this, becauſe faith doth bring a bleſsing to all our bleſsings and graces. p. 614
Uſe.
The ſecond branch of the uſe of exhortation, it is to thoſe that have faith, to live by their faith, and to improve it for their beſt good. p. 618
There are three particulars for to learne the heart how to live by faith. 622
Partic. I.
We muſt provide matter for our faith. ibid.
Partic. II.
In providing matter of faith, three rules are to bee obſerved.
Rule I.
All the good promiſes are to bee ſtored up ſeaſonably. p. 623
Rule II.
All the promiſes of all kindes, and that abundantly, are to be laid in. p. 625
Rule III.
All the promiſes are to bee laid up in the heart, that we may have them at hand for our uſe. p. 628
Particular II.
We muſt labour to fit faith for the worke. p. 630
Rule I.
To maintaine the evidence of this grace of faith. p. 630
Rule II.
To labour to bring our hearts to a ſtilneſſe or calmneſſe, that faith may have its full ſcope. p. 634
Rule III.
Not to looke firſt unto the means, but to the promiſe for ſuccour. p. 637
Particular III.
We muſt order faith in the worke. p. 640
Rule I.
To renounce all power and abilitie in our ſelves. ibid.
Rule II.
To bring the promiſe home to our hearts. p. 642
Rule III.
We muſt be carried by the promiſe unto God. p. 644
Paſſage II.
How we may take and improve the good of the promiſe. p. 645
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.
on Pſalme 119.29.
on Proverbs 1.28, 29.
on 2 Tim. 3.5.
THE SOVLES EFFECTVALL CALLING TO CHRIST.
By T. H.
LONDON, Printed by J. H. for Andrew Crooke, at the ſigne of the Beare in Pauls Church-yard. 1637.