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IT is a good proofe that our faith is sound, if we be able to shew, wee have beene rightly fitted to it, and kindly prepared to beleeve in Christ;
but this is not all, nor enough; for as there doe go before faith in Christ cer∣taine workes of the Spirit that doe pre∣pare us thereunto; so doe there follow many workes of the Spirit, as fruites and effects of faith, that doe declare, it is not a dead, but a lively faith indeed; and this shall be the sixt Rule, by which we are to try our faith, to the end wee may discerne, whether wee have a sa∣ving faith or no; accordingly as we shal discerne wee have these fruites in us, or no.
In the handling of this point, I will observe this method: 1. I will prove, that a saving faith is lively and effectual to produce many holy actions in them that have it. 2. I will declare what those fruits and effects be, wherein faith shewes her efficacie. 3. I wil set down the meanes by which it becomes so powerfull. 4. and lastly, I will exhort the Reader to examine himselfe by this Rule, to the end he may find, whether he have these effects and fruites in him∣selfe or no, and may further doe accor∣ding as he finds by tryall: and these foure points shall be comprehended in foure Sections.
To prove the first point, viz. that a
saving faith is lively and effectuall in [§. 1] those that have it, to bring foorth many holy fruites, I need no plainer proofe, then that of the Apostle to the Thessa∣lonians, where he speakes of the worke of their faith: by worke, not meaning any one particular, and single worke onely, as if it had no more but one; but a pow∣erfull efficacie, or effectualnesse of their faith, to bring foorth many excellent effects.
This appeares not onely by the very next words, where two of those effects are named, viz. Hope and Love; but also by the Apostle Iames, where he saith, Shew me thy faith by thy works, speaking in the plurall number as of many: which may yet further be declared by the Epi∣stle to the Hebrewes; where in the 11. Chapter he reckens up very many ef∣fects and fruites thereof, through the whole Chapter. And no marvell, seeing that faith, which is but a beliefe of the Gospell, is able to produce some effects in them in whom it is: and also seeing a saving faith hath for the Author of it God himselfe; for the immediate Ob∣iect, Iesus Christ the Sonne of God; for the foundation and ground of it, the promise of the Gospell, or the new
Covenant of God; for the instrumen∣tall working cause of it, the preaching of the Gospell, which is the arme and power of God unto salvation; and for the end of it, eternall life: all which are strong workers, and powerful perswa∣ders unto holinesse. But I shall not need to labour much in this generall, seeing it shall be further more clearely proved in the particulars, in the prose∣cuting of the next point.
Touching the second point, which [§. 2] is, to declare what be those speciall and particular fruites of a saving faith, by which shee shewes her efficacie in true beleevers. I say they are of two kinds; the one, are duties; the other, comfo••ts: of the duties I meane to speake in this Chapter, and of the comforts in the next; but of the duties before the com∣forts, because by the well performance of the duties, there arise greater and sounder comforts to our soules, by our saving faith.
The duties, to the practice whereof, a saving faith doth incite, and perswade a true beleever (to the end he may walke worthy of the grace of God; and shew foorth the vertues of him, that hath called him out of darknesse to light,) are many, and mani∣fold,
in regard of the diversity of the persons to whom, matters where∣about, and occasions upon which they are to be done; so that a declaration of them in particular, would require a lar∣ger Volume, then I now intend: there∣fore wil I content my selfe with setting downe the most generall, to the end the Reader may helpe himselfe, with ap∣plying of particulars under each gene∣rall, as occasion is offered, of the pra∣ctice of any one of them.
The summe of all the duties to which we are perswaded by our saving faith, is thankfulnes to God for our salvation by Christ; and to this thankefulnesse, upon this ground, we are exhorted by Paul, where he saith, Thankes be to God, who hath giuen us victory through our Lord Iesus Christ, namely, over sinne and hell, death and Satan our spirituall enemies: and where he saith, Blessed be the God, and Father of our Lord Iesus Christ, who hath blessed us with spirituall blessings in heavenly things, (namely, election, adoption, re∣demption, to which he saith, They were predestinate according to the good pleasure of his wil, to the prayse of the glory of his grace.) And to this thankfulnesse upon the same ground were Peter and David
perswaded, and no marvell.
For if the consideration of a temporall blessing received from man, doth, or ought to stirre us vp to thankefulnesse; how much more should the blessing of all blessings, the gift of our salvation by faith in Christ, stir us vp to thankfulnes unto God, by how much the more we are vilde and unworthy persons that re∣ceiue it; the person is so high and ex∣cellent that bestowes it, and the gift so worthy and necessary that is given us, without which wee were accursed, though we had all the world; and with it we are blessed for ever, though wee had nothing else.
Our thankefulnesse to God for sal∣vation must first be acted and perfor∣med; then shewed and declared.
Our thankefulnesse to God is acted and performed by these fiue duties.
First, by acknowledging the rich grace, and free favour of God, in the worke of salvation from the beginning to the end thereof, in all the parts, de∣grees, & manner of working the same.
Secondly, by admiring Gods grace, and wondring what should move God to bestow so great a favour upon such unworthy wretches.
Thirdly, by prizing and esteeming of it above all gifts and blessings what∣soever; and (in comparison of it) by counting all things but as drosse and dung (which we shall doe, if we delight more in the assurance of our salvation, then in all the pleasures and treasures of the world. If we comfort our selves with the meditation hereof, in the middest of all worldly crosses and af∣flictions; and if wee labour in the use of meanes to make it more sure to our selves every day then other.)
Fourthly, thankefulnesse to God for our salvation, is performed by ac∣knowledging in our soules unfainedly, our unworthinesse of salvation by rea∣son of our sinne originall and actuall; and particularly for our sinne of un∣thankfulnesse, for his manifold mercies, specially this.
Fiftly, and lastly, we are thankefull to God for our salvation by faith, when we desire and study, resolve, and ende∣uour to serue him with, & for so inesti∣mable a benefit, in holines & righteous∣nesse all the dayes of our life afterward.
Secondly, our thankefulnes to God for our salvation, is to bee manifested and declared.
First, by confessing with our mouthes Gods great mercy, in singing of Psalmes of praise to him for it, as David, Zacha∣riah, and Mary did.
Secondly, by refraining to doe those things that we know are displeasing to our gracious Father in Christ. For all that call on the Name of the Lord, must depart from iniquitie, because the grace of God that bringeth salvation, teacheth men to deny all ungodlinesse and worldly lusts. For it were a shame for the redeemed of the Lord to walke as Gentiles doe: for with them the night is past, and the day is come; and therefore it is good reason, that they should cast off the works of darknesse: for hereby the purpose of their hearts to leave their former sins, begunne before faith in Christ, is put in practise. In which worke of the re∣fraining sinne they are furthered: First, by often remembring of former sinnes, to beware by them of commit∣ting the like againe. Secondly, by sor∣row for past sinnes. Thirdly, by shame for them. Fourthly, by hatred of them, and of themselves for their sinnes sake. Fiftly, by resisting Satan, and striving against sinne. Sixtly, by watchfulnesse over our actions and affections, our
members and senses. Lastly, by avoi∣ding the occasions and opportunities of sinne.
Thirdly, our thankefulnesse to God for our salvation by faith in Christ, is testified and declared by doing those good workes, that we know will please God; and that not onely in the actions of Religion, and of Gods worship ge∣nerally, as we are Christians; but in the speciall workes of our particular Cal∣lings, as we are Magistrates, Ministers, Husbands, Wives, Masters, Servants, Parents, Children, Husbandmen, or Tradesmen, according as God hath cal∣led us to any place in the Church, Com∣monwealth, or Family. For so saith Paul to Titus; This is a trve saying, and worthy by all meanes to be received, that they which have beleeved, bee carefull to shew forth good workes: and the reason is, because they who have faith in Christ, are Gods workmanship, created unto good works, which God hath ordained that they should walke in: and they are taught to liue righ∣teously, soberly, and godly in this present world: namely, to testifie to God, their owne sovles, and others, the foundnesse of their faith and beliefe, by the holi∣nesse and unblameablenesse of their life:
as also the truth of their repentance, and purpose of heart to serve God in a new life, which was begunne before their faith in Christ, whereof we spake before.
The duties that wee are to doe, to testifie our thankfulnesse to God for our salvation, concerne either God, our neighbour, or our selves.
Those which concerne God, are Ei∣ther particular belonging to each per∣son in the Trinitie; or generall, apper∣taining to the whole Deity.
The particular duties concerne ei∣ther God the Father, as a continuall calling upon him Abba our Father, with sighes and grones of our hearts in secret prayer, Or they concern God the Sonne; as namely, a continuall trusting in his merits for the pardon of the sinnes of every day, and an earnest looking and longing for his second comming, Or the Holy Ghost, as namely, a watchfull care that we grieue not the Spirit of God, nor quench his grace in us by relapsing into sinne, but ende∣vour to approve our spirits, to his Ho∣ly Spirit in the scope and aime of all our actions.
The duties that concerne the whole
Deity in generall, are either inward or outward.
The inward that are performed with the minde, are; first loue to GOD for his mercy with all our hearts. Se∣condly, reioysing in the Lord for his mercy in our soules in the midst of all our worldly troubles. Thirdly, zeale of Gods glory, in not suffering with pati∣ence his name to be dishonoured or ta∣ken in vaine. Fourthly, patience under Gods corrections, because hee is now become to us a Father. Fiftly, depen∣dance on his providence for temporall things, not fearing to want necessaries that may further us in the way to Hea∣ven. Sixtly, feare to offend God; care to please God, & approving our hearts to him in keeping a good conscience. Seventhly, and lastly, a dayly and conti∣nuall renuing of our repentance and Covenant with God of new obedi∣ence, resolving and vowing more con∣stantly and conscionably to serue him, then heretofore we have done, in obey∣ing all his commandements, in belee∣ving his promises, in fearing his threat∣nings, and profiting by all his workes of mercy and iudgement, unto humi∣liation, sanctification and consolation,
according to the severall use and end thereof. And by the practice of these, we shew that we are regenerate, that our sinfull nature is in some good mea∣sure mortified, and wee made partakers of the divine nature, by faith, in the power of the death and righteousnesse of the Lord Iesus Christ.
There be outward workes also, that the faithfull performe to God, to testifie their thankefulnesse to him for their salvation by faith in Christ, as name∣ly: First, labour by study and medita∣tion more cleerely to understand the mysterie of the Gospell, in which the way of salvation is taught us, and by which a saving faith is wrought in us, for the attaining of salvation accor∣ding thereunto. Secondly, a a professing of his truth more boldly; specially that part of it that concernes our salvation. Thirdly, a b defending and maintaining of it by word, writing, or purse, or any other meanes we may. Fourthly, c con∣tinuing in the true faith and obedience of the Gospell, without apostasie either to the Law to seeke for iustification by it, together with faith in Christ, or to loosenesse and dissolutenesse of life, and conversation. Fiftly, a readinesse and
resolution to suffer for the Gospell, as losse of goods, good name, life, or liber∣tie, if God should be pleased to vouch∣safe us the honour to be Martyrs and witnesses of his truth. Sixtly, zeale and forwardnesse in the worship of God secretly in our closets, privately in our Families, or publikely in the con∣gregation according to the Gospell, and the ordinances of God, which in the Gospell are appointed to that end. And thus much of our duty to God, inward and outward.
The workes that are the duties we are to performe to our neighbour, to testifie our thankefulnesse to God for our salvation, they are generall and par∣ticular.
The generall is Love, yea, brotherly love, that is, an entire loving affection to our Neighbour, because he is a belee∣ver in Christ, or a brother with us in the same profession of our Christian Faith.
The speciall Duties which are also the fruits of this Love, are two. First, a refraining to doe him any harme, in soule, body, goods, or good name, life or libertie, in his owne person, or in the persons, or things that be his, either by
thought, word or deed. Secondly, an indevour to doe him, or his, any or all the good we possibly can any way, spe∣cially in the pittying and relieving him in his miseries and distresses; as also, in furthering him in the way to Hea∣ven, by milde reproofes, or admoniti∣ons, if we heare or see him doe ill; or by good exhortations, comforts and in∣couragements out of the Word, if we take notice he doth well: and all this is to be done in conscience of our duty to God, and meerely in Christian loue to our neighbour, without respect of pro∣fit or benefit to our selues, to the end it may be acceptable to God, profitable to our brother, and comfortable to our owne soules.
The last duty followes, in doing whereof wee may testifie our thanke∣fulnesse to God for our salvation, by faith in Christ, it concernes our selves, and consists in two points, according to the two parts that are to bee saved by Christ: namely, our soules and our bo∣dies: for as they are both to be glorified in Heauen; so it is reason wee should heere on earth glorifie God with them both, being bought with so deare a price as is the precious bloud of the Lord Iesus.
The Duties concerning our bodies are principally two. First, a denying to the members and senses thereof unlaw∣full obiects of sinne, whereby we may bee insnared, specially of those sinnes, whereunto we are most of all inclined, either by nature, or by custome; for this is to mortifie our earthly members: this is to crucifie the flesh, with the affecti∣ons and lusts thereof: this is to beat downe the body: yea, this is to plucke out the right eye, and to cut off the right hand: to the end wee may not make them weapons of unrighteousnesse unto sinne. Secondly, an using of the parts, members and sen∣ses of the body, as weapons of righte∣ousnesse unto holinesse: as namely, an using of our tongues and mouthes to pray to God, and praise his name; our eares, to heare his Word; our feete, to to walke in his house, and place of his worship: and hereby we shall present our bodies a living sacrifice, holy and acceptable unto God by Iesus Christ, where∣by wee shall make them fit Temples for the Holy Ghost, and members of Christ.
Last of all, the duties to our selves follow, in respect of our soules, which are: First, a moderating of our desires and affections to earthly things, to the
end our hearts may not be stolne away from the love of God, and care of our salvation; and this is called sobrietie: if thus we doe, wee shall be at more li∣bertie to serue God, and haue the more leasure to reioyce in the Lord alwayes, and in the hope of heaven: whereas if o∣therwise our hearts bee filled with worldly cares, pleasures and treasures, honours and fauours, there will bee no roome within us for spirituall ioyes, and heavenly comfort to lodge and harbour.
2. The second Duty is a striuing in the use of meanes to grow in grace, and in the knowledge of our Lord Ie∣sus Christ, and to build our selves further in our most holy faith, to the end we may bee the better enabled to resist Satans temptations unto heresie in opinion, or to profanenesse, in practice of life, to practice holy duties more cheerefully, and to perseuere unto the end constant∣ly; that being faithfull to the death, wee may receive the crowne of life.
The third is a making sure to our selves our Calling and Election, Adop∣tion and salvation, to the end wee may reioyce with ioy unspeakeable and glo∣rious, euen in this life, by keeping faith
and a good conscience. And thus much of the second point of this Rule, name∣ly, the declaring what bee the duties which the faithfull performe, as the fruits of their faith, to testifie their thanksgiuing to God, for their salvation by faith in Christ.
Now the third point of this Rule fol∣lowes, which is a declaration how faith becomes so effectuall to the producing of such holy effects, and to the perswa∣ding of them to doe such excellent du∣ties.
I say then, this comes to passe effici∣ently and instrumentally: Efficiently two wayes. First, by the power of God, yea, by the exceeding greatnesse of his power in them which beleeve according to the working of his mighty power which hee wrought in Christ, when hee raised him vp from the dead: and secondly, by the power of Iesus Christ the obiect of faith: for by faith he dwels in our hearts: and by faith we draw vertue from him, namely, from his death, to dye to sinne, and from his Re∣surrection, to walke in newnesse of life.
The second way by which faith in
Christ becomes so effectuall, is instru∣mentall, that is, faith useth some meanes as instruments to worke her ef∣ficacie by. And these instruments are without us, or within us: they with∣out us, are the Word preached, and the administration of the Sacraments, for these are the foode of our soules, where∣by wee grow in the spirituall strength of grace: and the inward are: Loue and the gift of Prayer, whereby we beg and obtaine increase of grace, whereby wee are made fruitfull in good works, to the glorious praise of God, the good exam∣ple of others, the comfort of our owne soules. And so I come at length to the last branch of this Rule.
Seeing then such sweet Hearbs grow in the garden of a faithfull heart, & such wholsome fruits on the tree of a saving faith: what remaines, but according to my promise I direct the Reader to try his faith, by that which I have said of the efficacie of faith, to the end he may know whether hee have such a faith or no.
For I demand of them, If they haue
the same faith, why should they not have the same effects and fruits of faith in them? I doe not say in measure, but in kinde; why shouldest not thou by thy faith walke with God and please him, as Abel? by thy faith obey God, as Abra∣ham did? by thy faith learn patience under the crosse, as well as Iob did? by thy faith loue God, as well as Mary Magdalen? by thy faith bee stirred up to thankefulnesse to God for thy salvation, as David was, and Zachariah? Why shouldest not thou being a beleever in these dayes, shew thy faith by thy workes, as well as Iames wils the beleevers in his dayes; and be carefull to shew forth good workes, as well as Paul with the beleevers of his time? Let us see it, that wee may beleeve thee, that thou art a trve beleever in∣deed, and that thou hast a lively, and not a dead faith.
For wouldest thou perswade thy selfe thou hast an Apple Tree in thy or∣chard, if thou couldest never see fruit on it, but Leaues onely? or that it were a very good Apple tree, if it beare no∣thing but sowre Wildings or Crabbes? no more oughtest thou to perswade thy selfe thou hast a true liuely faith in Christ, if it stir thee not up to practice
duties to God, thy neighbour, and thy selfe; to shew thy thankefulnesse for thy salvation by faith in Christ.
If then by thy tryall thou findest there bee none of these fruits in thy heart, or life, which I have reckoned up, nor conscience to practice these duties that I haue named, to God, to thy neighbour, or to thy selfe, then maist thou iustly suspect thy selfe, and feare thou hast not as yet a saving faith; and therefore my counsell to thee is, not to delay, but labour in the use of the meanes to get it, lest on a sudden thou dye without the faith that should save thee, and so be damned.
Whereas on the other side, if thou finde by tryall these effects and fruits in thy heart and life, that thou departest from iniquitie, and makest conscience to leade a holy life, and to practice for conscience sake, duties to God, thy neighbour, and thy selfe, and all to te∣stifie thy thankefulnesse to God for thy salvation by Christ; then maist thou build upon it that thou hast a saving faith indeed, and maist safely looke for salvation by Christ. For if thou over∣come the world, it must be by faith: if thou escape the pollutions of the world, it must bee
by the knowledge of our Lord and Sa∣viour Iesus Christ: If thou loue God and thy neighbour, it must bee by faith: If thou resist sinne and Satan, it must be by being strong in the faith: if thou quench the fiery darts of the Divell, it must be by the brest-plate and shield of Faith: and therefore comfort thy selfe; if thou hast the fruit, thou hast the roote; thou hast a saving faith; thou art sound in the faith; thou hast an unfained faith; onely labour to strengthen that faith, that thou maist in due time receive the end of thy faith, which is salvation.
I grant, that all belevers sinne in ma∣ny things; and though they haue a sa∣ving faith, yet have they their failings: but it is not true, that any such settle themselves in any evill courses, or live long in knowne sinnes; for they striue against all sinne; they resolue to practise obedience to all Gods cōmandements, and if they faile, it is against their reso∣lutions; they doe not ouertake and runne after sinne with greedinesse, but are ouertaken with it; they are hum∣bled with great sorrow for their slips, and by them they are made the more watchfull to doe no more so.
I know also that there is a difference
in the fruits of the faith of beleevers, and in their measure of grace, as well as in their faith: For some have a stronger faith then others, and therefore they have a greater measure of sanctificati∣on, obedience, love, patience, thankful∣nesse, and other graces: but for all this, hee that hath a weake faith in Christ, hath some obedience, some loue to God, he hath some feare to offend him, and some care to please him: and there∣fore let no man deceiue himselfe, to thinke that as yet hee hath faith in Christ, except hee have some of these fruits.
I doe not meane, that because a man hath not these fruits now, nor this sa∣ving faith now, he shall never have it; for though hee have beene carelesse heretofore; yet beeing better taught, by this and other meanes of instructi∣on, he may labour to get it, and so have it, and the fruit of it: but this I meane, that if a man live and dye without re∣pentance, and new obedience, without loue to God, or to his neighbour, he ne∣ver had a true faith in Christ, nor can euer be saued.
I might heere make other uses of this point, as namely, of confutation of the
Papist, who slanders us that we doe not vrge workes, nor presse our hearers to a holy life; they may here bee confuted: for wee teach men to try the truth of their faith, by the fruits of it, which are manifold.
Secondly, I might heere reproue all those who would bee taken for good Christians, and yet are they wicked in their liues and conversations, either o∣penly by profanenesse, or secretly by hy∣pocrisie.
Thirdly, I might here teach and in∣struct the Reader 1. a way how to try his faith, namely, by these fruits, & the efficacie of it: and 2. shew a reason of the wickednes & profanenesse, that is in the world, namely, because they want a saving faith: but because the chiefe in∣tendment of this Rule is for the exami∣nation and tryall of our faith by these effects, to the end that finding we have them not, we may get the faith that wil produce them; or finding wee have it, we may labour in the vse of the meanes to strengthen it: therefore I will not enter into any larger discourse of these uses; but will content my selfe with that, which already hath been said con∣cerning examination, as beeing most
profitable for us: and therefore now for conclusion of this Rule, and for a fur∣ther and finall stirring of us vp to holi∣nesse of life, and to the expressing of our faith thereby; I pray it may bee suffi∣ciently considered and remembred, that therefore faith in Christ is called holy faith and that therefore holinesse of life is the end of our election, of our Vocati∣on, of our Regeneration, or new creati∣on, of our Redemption or Iustification, because our faith in Christ whereby we trust in him for these ends, should stirre us vp to holinesse, to the end wee may hereby glorifie God, strengthen our bre∣thren, and assure our owne soules, that we have a true saving faith indeed; be∣cause the tree is knowne by the fruit. And so I descend to the seventh Rule.
A saving faith is lively to stir up to holines and good du∣ties. 1. Thess. 1.3.
Iames 2.18.
Marke 6.20. Act. 19.18.
Eph. 2.8. Iohn 3.16.
Rom. 16.25.
Rom. 1.16.10.14. 1. Pet. 1.9.
What be the particular fruits of a sa∣ving faith.
Eph. 2.14. 1. Pet. 2.9.
The summe of all our duties is thankfulnes.
1. Cor. 15.57.
Eph. 1.3.5.
1. Pet. 1.3. Psal. 103.3.
How our thankefulnes is acted and performed. Luk. 1.46.45.50 Gal. 1.15.
Rom. 11.22. 1. Ioh. 3.1.
Mat. 13.44.
Phil. 3.8.
Luk. 10.20.
1. Thes. 16.17.
Phil. 2.12. 2. Pet. 1.10.
Luk. 1.48. & 15.11.19. & 18.13.
Luk. 1.74. 1 Pet. 2.24. Tit. 2.14.
How our thankefulnesse to God is ma∣nifested and declared.
Psal. 103. luk. 1.46.47. & 68.
2. Tim 2.19.
Tit. 2.11.
Ephes. 4.17.
Rom. 13.12, 13.
Luk. 15.13.18. 2. Cor. 7.8.
Rom. 6.21. Iude ver. 23. Ezek. 20.43. 1. Pet. 5.9. Iam. 4 8. Ephes. 6.12.13. Prou. 4.23. Mat. 5.29. Iob 31.1.
Prov. 5.8. 1. Thes. 5.22. Prov. 23.1, 2, 30
Tit. 3.8.
Ephes. 2.9, 10.
Tit. 2.14.
Duties to God.
Particular to each person.
Rom. 8.15, 16. Mat. 6.9.
1. Thes. 1.10. 2. Tim. 4.8. Tit 2.13. Ephes. 4.30. 1. Thes. 5.19.
Generall to the whole Deity.
Inward duties. Gal. 5.6.
Rom. 5.2. Tit. 2.14. Revel 3.19. Gal. 2.11, 12.
Heb. 12.6, 7. Rom. 12.12. 1. Thes. 1.4. Psal. 34.10. Rom. 8.28.32.
Phil. 2.12. Psal. 130.1. Col. 3.22. Act. 23.1. & 24.16. 1. Thes. 2 4.
Outward duties.
Rom. 10.10. 2. Cor. 4.13.
1. Tim. 6.12. Phil. 1.27. Gal. 2.11.
Col. 1.23. Act. 14.22. 1. Cor. 10.13. Phil. 1.27. 2. Tim. 4.7. Ioh. 8.31. 1. Tim. 2.15. Gal. 5.1. 2. Pet. 2.20, 21, 22. Rom. 6.2. Act. 20.44. & 21.13. 1. Thes. ••.26.
Ioh. 9.31, 38. Act. 24.14. Phil. 3.3.
Duties to our Neighbour.
Gal. 5.6. 1. Thes. 1.3. Ephes. 1.15. 2. Pet. 1.7.
2. Cor. 8.2.7.
Heb. 3.13.
1. Thes. 5.11.
Duties to our selves.
1. Cor. 6 20. Rom. 12.1, 2.
Duties con∣cerning our bodies.
Col. 3.5.
Gal. 5.24. 1. Cor. 9.27.
Math. 5.29.
Rom. 6.13.19.
Rom. 12.1, 2. Cor. 6.19. Cor. 6.15.
Duties con∣cerning our Rules. Luk. 21.34.
1. Thes. 5.8. Tit. 2.11. 1. Pet. 3.8. & 3.13. 1. Thes. 5.16. 1. Pet. 1.8. Phil. 4.4.
2. Pet. 3. vlt.
Iude 20.
Revel. 2, 10.
2. Pet. 1.10.
Ephes. 1.17.
Ephes. 3.17.
Rom 6.3. Cor. •• 12. Phil 3 9, 10.
Gal. 5.6.
Ephes. 6.18.
Heb. 11.5. Heb. 11.8.
Iob 1. & 19.
Luk. 7.47.
Psal. 103.1.
Luk 1.68.
Iam. 2.18.
Tit. 3.8.
Simil.
1. Ioh. 5.4.
2. Pet. 2.20.
Gal. 5.6.
1. Pet. 5.8.
1. Thes. 5.8. Ephes. 6.17.
Tit. 2.2. 1. Tim. 5.
Luk. 17.5. 1. Pet. 1.5.
Ephes. 4.19. Gal. 6.1.
2. Thes. 3.2. 2. Tim. 3.8.
Iude ver. 20. Ephes. 1.4. 1. Thes. 4.7. Ephes. 2.10. 1. Pet. 2.24. Luk. 1.74.