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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	apostle_n	death_n	sin_n	987	5	4.8284	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97232	Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.	Warton, Anthony.	1657 (1657)	Wing W987; Thomason E914_2; ESTC R207476	171,315	250

with his own right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins Acts 5.31 To whom also hath God promised remission of sins Verily not to those that do live in sin but that do leave their sins and return unto GOd Ezek. 18.21 22 23 24. Pardon of sin therefore or which is all one justification and absolution from sin is not to be had until a man do repent and become a new man But what need I to heap up any more testimonies or to use any more reasons seeing St. Paul shutteth up his disputation of justification in these words Therefore we conclude that a man is justified by Faith without the deeds of the Law Rom. 3.28 It will not serve M. D.'s turn to say That Pauls meaning is that we are justified declaratively to our own consciences by Faith only and not by works For St. Peter who spake by the same Spirit that St. Paul did teacheth us That by the constant practice not only of Faith but of other vertues and good works also we are to make our Calling and Election sure 2 Pet. 2.10 that is to our own souls and consciences Consequently therefore by the same works may also be assured in our consciences of our justification before God and of our reconciliation to his Divine Majesty For he that is assured of his Election and of his effectual Vocation is assured of his justification and salvation Mr. D. therefore setteth a false glosse upon St Pauls words when he saith that his meaning is not that we are actually justified before God by Faith only but declaratively to our own consciences for thus are we justified by other Vertues as well as by Faith SECT II. Mr. D. his Objections answered ALL these plain Testimonies and many more Mr. D. thinketh to avoid and put off by saying that we were justified actually by Christs righteousness before we did believe even at that very time when he suffered his bitter Passion and bare our sins on his Body on the Tree and that therefore as I intimated before the Scriptures which say we are justified by Faith must be thus understood That Faith justifieth declaratively that is that our Faith declareth and maketh it evident unto our consciences that our sins are forgiven and that we are justified before God But the Scriptures as I have shewed do speak so plainly that they will not suffer themselves thus to be wrested Notwithstanding he goeth about to prove this his exposition by these Arguments following Object Confer p. 14. Rom. 4.5 Rom. 5.10 1. That the Act of our Faith is a Consequent of our justification and not an Antecedent is plain For God justifieth the ungodly And we were reconciled to God by the death of his Son when we were enemies Now saith he Believers cannot be called enemies but friends But we were reconciled when we were enemies The answer hereunto is easie to wit Answer That we were ungodly and so enemies antecedenter ad reconciliationem nostram that is before we were reconciled but not when we did actually believe The Apostle therefore in these words of his denotat tatum terminum à quo istius reconciliationis non terminum ad quem that is And so speaketh in the same sense as Isay doth c. 3. when he saith The lame man shall leap as an Hart and the tongue of the dumb sing which as Chamier saith must be understood in sensu diviso non in composito he sheweth what manner of persons we were before we were reconciled to God not what we are being reconciled He speaketh therefore in the same sense as our Saviour doth when he saith Math. 11.5 the lame walk and the deaf hear The meaning whereof no man will conceive to be that the lame still continuing lame did walk and that the deaf still continuing deaf did hear but that those who formerly were lame and deaf being cured by Christ did go and hear And even so in like manner when the Apostle saith that God justifieth the ungodly and that we were reconciled to God by the death of his Son when we were enemies the meaning is not That the ungodly remaining ungodly are justified or that any are enemies to God after they are actually reconciled unto him but that we who by nature and of our selves were ungodly and therefore enemies were justified from that ungodliness of ours and reconciled unto God when we believed in Christ Objection But saith he We were reconciled to God by the death of his Son Christ bare our sins in his body on the Tree Remission of sin therefore is even as ancient as satisfaction for sin and at what time Christ Jesus taketh our sins upon himself at the same time are the persons of Gods Elect just before the tribunal of Almighty God Answer Hereunto I answer That we were reconciled to God by the death of his Son meritoriè that is in regard of merit but are not actually reconciled until we do by Faith receive Christ apply the merits of his Passion to our souls In the same sense is Christ said to bear our sins on his Body on the tree that is the punishment of our sins whereby he purchased the pardon of them It doth not follow therefore neither from these nor from any other the like sayings that actual remission of sins is as ancient as satisfaction for sin nor that the persons of Gods Elect were just before the Tribunal of God at the same time when Christ Jesus took our sins upon himself Mr. D. therefore doth indeed wrest those places of Scripture which speak of the actual performance of the price of our Redemption when he alledgeth them to impugn actual remission of sins by Faith Another of his Objections is this Object Confer p. 15. They that are ingrafted into Christ Jesus are justified but we must be ingrafted into Christ Jesus before we can believe therefore we must be justified before we can believe What force and what strength there is in this reasoning of his I will request him to consider by the like Answer They that are ingrafted into Christ Jesus are holy for so are all his members but we must be ingrafted into Christ Jesus before we can believe therefore we must be holy before we can believe Will he say that this is rightly concluded from the premises No he must not for he telleth us that holiness cannot go before Faith but must follow it But to answer his Argument Confer p. 21. When he saith They that are ingrafted into Christ Jesus are justified But we must be ingrafted into Christ Jesus before we can believe If here he do understand priority of time I deny this Assumption of his For at the same time that we are ingrafted into Christ we receive power from him to believe Again seeing Christ is offered unto us in the Promises of the Gospel How can we be made partakers of Christ if we

profession of faith in him as the true believers did Now they tell us that the Apostle speaketh of these counterfeit and not of true believers when he saith for this cause many are sick and weak among you and many sleep for say they could such impious and wicked Beasts be the members of Christ who came drunk to the Lords Table Answ I answer It is not impossible that a Child of God drinking Wine liberally with others at their love feasts might as well be overtaken with drunkenness as Noah was whom St. Peter calleth a righteous man But suppose that they were all wicked hypocrites that thus prophaned the holy Sacrament of Christs body and blood 2 Pet. 2. yet seeing the Church and people of God at Corinth tolerated them in their Communion and did not censure them for this foul fault therefore Gods judgement might break in among them all by an epidemical disease and take away some if not many of the better sort as well as all the Israelites fled before their enemies and divers of them were slain for the sin of A chan Josh 7. And that this was the case of the Corinthians whom God visited some of them with death and others with sickness and weakness the words immediately following in the Apostle do manifest when he saith for if we would judge our selves we should not be judged But when we are judged we are chastened of the Lord that we should not be condemned with the World T●ese words do evince that St. Paul speaketh in this place of true belee●ers and not onely of counterfeit hypocrites First This i● evident from his scope in uttering these words which was to comfort not onely those which were living and yet lying under Gods judgements but others also for the death of their dear friends who were thus taken away for prophaning the holy Sacrament of Christs blessed body and blood The former of these might think thus with themselves seeing this our sickness and weakness is a judgement of God upon us what hope can we have in him And the latter might say seeing God hath taken away our friends in judgement alas what is become of their souls The Apostle to comfort them against such sad thoughts as these telleth them that this was indeed a judgement upon them but a judgement onely of castigation for their reformation that so they might escape the judgement of eternal condemnation in the world to come Again St. Paul includeth himself in the number of those that are thus judged For he saith not that those men onely that came irreverently to the Lords Table were judged but when we are judged speaking of himself and all believers we are chastened of the Lord. Rom. 8.1 Thirdly He informeth us how happy the end and issue of this judgement of castigation is to all Gods children It becommeth a meanes God sanctifying it unto them for this end to free them from condemnation which is the portion and proper and peculiar priviledge of the godly and not common to them with the wicked 4. lastly Therefore he opposeth the persons that are thus judged unto the world It is not possible therefore that St. Paul should speak only of wicked hypocrites when he saith For this cause many are sick and weak among you and many sleep For such wicked ones belong unto the World and are no true members of Christ nor of his Church which consisteth of Saints that are gathered out of the World 3. lastly I would know of these men whether a Father doth not correct his children and a Schoolmaster his Scholars for their faults To deny this is to contradict all men and the truth it self For a Child when he groweth wanton and stubborn against his Father and a Scholar when he playeth the trevant and neglecteth his book do both of them deserve the Rod of correction Their faults which they have committed are causa meritoria the meriting cause of their correction though the final cause or the end of such correction is their reformation And even so also by a like reason do Gods children when they forget their duties and wax wanton against their heavenly Father deserve to be corrected by him for their amendment Object But here it may be said God correcteth his children in love for their good Answ Now what Can they by their sins be said to deserve good and not rather evil For answer hereunto I say that although the afflictions of Gods children are good unto them in their end and issue whereunto they are sanctified and directed by God In which regard Gods Children do say with David Heb. 12.11 It is good for me that I have been afflicted for before I was afflicted I went astray but now do I keep thy Law Psal 119. Notwithstanding as the Apostle saith and as we feel in our own experience our afflictions in themselves are grievous and bitter to the flesh And therefore as it is said of him that cannot rule his appetite that he deserveth to fall into the hands of the Physitian who by bitter Pills or potions purgeth away the ill-humors which his delicious Cups and sweet morsels bred in his body So when Gods children do satisfie their carnal lusts and surfet upon sin they deserve the bitter pills of affliction which when the heavenly Physitian of their souls shall administer unto them they have cause with Job not only to be patient and contented but thankfully to submit themselves unto his corrections and to say Job 2.10 Shall we receive good at the hand of God and not receive evil Ye see then that the afflictions of Gods Children are evil in themselves though good in their end The force of this reason Object our adversaries do think to avoid by saying that a Father is indeed angry with his children when they offend him and correcteth them for their faults But so doth not God to his children for he is never angry with any of them because Christ hath born all their sins and pacified his Fathers wrath for ever This Objection I shall not need here to answer Answ for I have removed it in the former Question where I shewed that Christ hath freed us from Gods revenging wrath which would have overwhelmed us in perdition and destruction everlasting but not from his paternal indignation which tendeth to the furtherance of our sanctification and salvation And therefore it would not be for our good but to our hurt if he should not thus cause us to feel his anger when we forget our selves and go a stray from him I would know also wherefore God calleth himself our Father and us his children but because he dealeth with us as a Father doth with his children as in other respects so particularly in nurturing us for our sins when we offend him by them as the Apostle expresly sheweth Heb. 12.5 6 7 8. This that I have said cannot but be of singular use unto the children of God when they

to David by his Prophet Nathan and saith The Sword shall never depart from thine House because thou hast despised me and hast taken the Wife of Vriah See also Luk. 1.20 the Hittite to be thy Wife 2 Sam. 12 10. And afterwards he saith Because by this deed by the murther of Uriah thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die Vers 14. That the death of Davids child was a correction to him it cannot be denyed Now the cause of this correction is here said to be his evil deed or his sin which he had committed it followeth necessarily therefore that God correcteth him for his sins his sins past and not from sin onely that he might live righteously for the time to come for the end of Davids corrections was not onely his own humiliation and reformation and the restraining of others from the like sins through the terror of Gods judgements inflicted on him but the vindication of Gods glory in the execution of justice and the manifestation of his hatred against those sins of David whereby he had made the enemies of God to blaspheme his holy name These corrections of David as also the corrections of all Gods children sunt actus justitiae Divinae cum misericordia temperatae are acts of Gods justice tempered with mercy for God seeing he will not spare no not his dearest children such as David was but sharply chastizeth them hereby he openly declareth that he is a just God that will not wink at sin in any though otherwise this his justice is tempered with singular mercy towards the Elect because their afflictions are through Gods grace and goodness sanctified unto them and do turn to the furtherance of their salvation That one end of Gods correcting of his children is the manifestation of his justice and hatred against sin David himself acknowledgeth in his own particular when he saith Psal 51 4. Against thee thee onely have I sinned and done this evil in thy sight that thou mightest be justified that is acknowledged to be just when thou speakest against me and reprovest me and be clear that is appear pure and clear from all fault when thou judgest me by thy punishment and corrections David also when Gods hand did lie heavy upon him by sore sickness did acknowledge that his sin was the cause of all this for thus doth he complain unto God Psal 38.7 3. There is no soundness in my flesh because of thine anger neither any rest in my bones because of my sin But I shall not need to alledge any more testimonies to prove that David was corrected for his sins For those whose opinion I do now oppugne do grant that God did chastize David for his sins but they say that David in these his sufferings was a type of Christ They hold therefore Object that that which is testified concerning the cause of his sufferings is not to be applyed to all Gods Children generally as if they also when they are afflicted should be said to be corrected by their heavenly Father for their sins But this that they say is no solid answer but a meere evasion For first Though David were a type of Christ in his sufferings Answ as he was unjustly persecuted by Saul falsly slandered by Doeg and Sauls Courtiers and perfidiously and trayterously dealt withall by Achitophel and others whereof he complaineth in divers of his Psalms which the Evangelists do alledge as fulfilled in Christ Yet it is not enough barely to say but it would be as solidly proved that he was also a type of Christ in all those evils wherewith God visited him for his sins in numbering the people and for the wrongs which he did to Uriah What shall we say that whereas Davids Wives were defiled before all Israel and in the sight of the Sun that this befel him onely as he was a Type of Christ and not rather as a correction for his sin in defiling Vriahs Wife To hold therefore as these men do that David suffered onely propter rationem typicam that is that he might typifie Christs sufferings seemeth strange unto me for seeing he was one of Gods Children no doubt the Lord disciplined him as he doth the rest of his Children For what Sonne is he whom the Father chasteneth not saith the Apostle Heb. 12. David therefore was chastized for his sins not onely as he was a type of Christ as these men will have it but as the rest of Gods Children are for his humiliation and future reformation and repentance as also that God by scourging him might manifest and make known his hatred of those sins which he had run into and warn others to beware of them as I have before shewed But if I shall grant that all Davids afflictions befel him as he was a type of Christ what will these men say to the sufferings of Asa the King of Juda 2 Chron. 16 7 8 9. and of Miriam the Sister of Moses and Aaron for both these were chastened of God for their sins Asa because he trusted not in the Lord but relyed on the King of Syria for help against his enemies and Miriam because she murmured against Moses Will they say that both these were in this a type of Christ Indeed I do willingly grant that Asa was a type of Christ as he was the anointed King of Judah But that otherwise as he suffered for want of confidence in God and Miriam a woman in suffering for her murmuring should be a type of Christ seemeth as yet somewhat strange unto me until I shall by these men be better instructed And although I do grant that Moses was a type of Christ as he did in some sort perform the Office of a Mediator between God and the people yet I think it cannot be said that whereas he was excluded out of Canaan for his sin that he committed at the waters of Meribah that he was in this a type of Christ saving us by his sufferings but rather shadowed out the Law which bringeth none to Heaven In which regard Joshua that brought the Israelites into Canaan and not Moses who for his sin dyed in the Wilderness was a type of Christ But whatsoever is to be said of Miriam Asa Aaron and Moses I know they will not affirm that the Corinthians that came irreverently unto the Lords Supper without due examination and preparation of themselves were any type of Christ Notwithstanding St. Paul telleth us That for this cause many of them were weak and sickly and many of them did sleep that is the sleep of death It cannot be denyed therefore that these were scourged corrected for their sins This is so evident that they are inforced to grant it but they think to put it off thus Object They say that there were many hypocrites and wicked men in the Church of Corinth that did give their names unto Christ and made an open

he be never so much terrified and troubled in his mind with doubts and fears shall yet be saved if he do cast himself upon Christ and constantly rely upon him for salvation according to the gratious Promises in the Gospel For blessed is every one that trusteth in him Psal 2.12 Lastly That I may adde one Reason more The opposition which St. Paul maketh between the Corinthians former estate while they lived in sin and their estate since they believed plainly proveth that Justification goeth not before but after Faith Such saith he were some of you that is spotted and polluted with those vile sins which he had before mentioned but ye are sanctified but ye are justified they were not therefore justified before no more then they were before sanctified for of both these he speaketh alike neither will there be any reall opposition between the Corinthians estate before and after their calling and conversion unlesse we shall say that as they were really adulterers idolaters c. and not only in outward appearance so now after they were converted and did believe they were really and actually justified as well as sanctified and not declaratively only to the conscience or eternally only in Gods Decree SECT V. Another Objection answered LOng after I had finished this Treatise a Souldier that quartered with me in a calm conference that we had together reasoned thus against me to prove that men are justified before they do believe even from everlasting St. Paul saith VVho shall lay any thing to the charge of Gods Elect It is God that justifieth that is the Elect. But men are elected before they do believe therefore they are justified before they believe To the Major proposition to wit That God justifieth the Elect I answer that all the Elect are actually justified not as soon as they are elected but in that time and after that manner as God in his Decree of Election hath determined set down that is when they do believe as St. Paul explaineth himself in the words following where he first moveth another Question like to the former saying VVho shall condemn And then he answereth It is Christ that died yea rather that is risen again who also sitteth at the right hand of God and maketh intercession for us us believers And then he asketh us again VVho shall separate us from the love of Christ us he meaneth who do believe in Christ and are his members Thus he useth these two words indifferently Elect and Us as expressing the same persons and so giveth us to understand that when he saith VVho shall lay any thing to the charge of Gods Elect It is God that justifieth he speaketh of the Elect as they are Believers in the same sense as he said before those whom he did predestinate them also he called and whom he justified them also he glorified not that they were actually called as soon as they were predestinated or glorified as soon as they were justified But either because they were so apud Deum with God to whom all things are present Or else he saith not whom he hath predestinated them he will call whom he hath justified them he will glorifie but he hath called he hath glorified them because they shall in the due time appointed by God he as certainly called and glorified as if they were so already And even so in like manner when the Apostle saith It is God that justifieth the Elect he speaketh thus because of the certainty of their justification SECT VI. The Objections of the most Learned Chamierus answered BEing put in mind by a worthy friend of mine that the most learned Chamierus who by his acute elaborate and most excellent works and writings hath very well deserved of the Church of God doth oppugn the former Doctrine of actual justification by Faith in Christ I have thought good in the last place to examine those things that are asserted objected by him against that which is most commonly taught and professed by other Protestant Divines Object First He teacheth That a man must be justified before he can be loved of God Whence it will follow That seeing Gods love to his Elect is eternal they are justified therefore not in time but from everlasting and therefore before they do know Christ and believe in him Now that God loveth none but those that are justified he endeavoureth to prove by divers Reasons First Panstrat de justif he argueth thus Paul testifieth That God loved us even then when we were enemies Now this cannot be without imputation of righteousnesse for it cannot be imagined that God should love any sinner as he is a sinner But when we were Gods enemies and as yet did nothing that was good we were only sinners secun●um inhaerentiam according to inherency or inherently therefore we could not be loved of God But say I secundum essentiam Answ according to the essence of our humane nature wherein sin is inherent we were the creatures of God It followeth not therefore as the learned and most worthy Chamier would have it that God loved us meerly as sinners but as his creatures As a father redeemeth and releaseth his riotous son out of prison into which he is cast for debt non quatenus prodigum not as he is an unthrift but as he is his son whom he loveth though he hate his vice This most learned man therefore did not so well confisider of the Matter when he said Monstra sibi fingunt they feign monstrous conceits to themselves who say that sinners who are just neither by their own nor by anothers righteousnesse are loved of God that is meerly as sinners than which nothing can be devised more abhorrent to divinity This is true indeed if we should be compelled and inforced by our Doctrine to say that God loveth sinners as sinners but it driveth us not upon any such rocks We are not necessitated therefore to grant his Conclusion which is There was need of this imputed righteousness preventing whatsoever good can be in us that is as he meaneth that we might be loved of God before we were and had my being even from eternity For if imputation of righteousnesse do prevent whatsoever good can be in us then it must needs prevent and go before Faith And so it will follow that our justification is an immanent and an eternal Act of God which this learned Divine will have in Gods consideration to prevent his loving of us But that it is no such immanent Act is proved afterwards I find this great learned Divine in another place reasoning thus De Sola fide justificante lib. 22. c. 8. to prove that God loveth none but those that are justified have their sins forgiven them by him Dilectio Dei opponitur odio c. Gods love is opposed unto hatred Object But Gods hatred is for the guilt of sin Therefore so long as a man is guilty of sin so long must he needs be hated of

out and that they may be saved in the day of the Lord Jesus Object What is this say these men but to teach and preach legally when you do thus tie men to conditions for the obtaining of salvation as the Law did Answ It s true indeed we should be legal teachers if we did require of men the same conditions for the obtaining of salvation and after the same manner that the Law doth but we are far from this for the Law requireth perfect obedience to all the Commandements thereof that is to say all manner of good works as that whereby we are to be justified before God or as the cause of our salvation Now we on the contrary do teach that we are saved only and altogether by the grace of God through the merits and satisfaction of Jesus Christ And we say that works are necessary to our justification at leastwise to the continuance of it after a far inferior manner that is necessitate presentiae non efficientiae as duties necessarily accompanying it and going with it not as any causes meriting or working it Thus whereas the Law requireth works as causes of our justification and salvation we require Faith Repentance and such works or duties as the Gospel teacheth only as necessary conditions without which we cannot be saved For as I have proved in the former Question the Gospel indeed offereth salvation unto all by Christ but not absolutely but upon condition of their faith and repentance Where faith therefore in the Lord Jesus Christ and repentance are wanting it is in vain for men to believe that they are reconciled unto God or that they are in the state of salvation which is the Doctrine now taught by Mr. D Mr. S. and many others Whereas these men then do think that all conditions are legal they are herein deceived For the difference between the Law and the Gospel is not that the one requireth conditions to be performed and the other none at all which were it so then the Gospel should be a Doctrine of licentiousness and carnal liberty but in this that the Law offereth salvation unto none but unto those that do perfectly fulfill it without failing in any the least duty therein required and commanded but the Gospel offereth pardon of all sins and transgressions unto all that believe in Christ and rise up out of their sins by repentance when they are fallen and do not still lie in them Thus the Law is a covenant of works because it promiseth salvation to none but to those that do the works therein prescribed and commanded Rom. 10.8 but the Gospel is a covenant of faith or as St. Paul calleth it the word of faith because it promiseth forgiveness of sins and salvation to all those that renouncing themselves and their own works do relie only upon Christ for salvation according to the promises of his Gospel SECT II. Both repentance and all manner of good works are commanded and required in the Gospel THis that I have already said might be sufficient for an answer unto this Question notwithstanding because many at this day by hearing of our late new Preachers and reading of their Books have their mindes and understandings so vitiated and depraved that whensoever they hear us teach the necessity of repentance unto salvation or hear us presse the practise and performance of good works upon mens Consciences presently they think that we are enemies unto the grace of God and do preach nothing but the Law For so indeed some few years since when one heard me tell my hearers that as long as any one of them did live in sin and not practise repentance it was in vain for him to believe that his sins were forgiven and that he should at the comming of Christ to judgement rise again in his own body to live eternally with Christ After he was returned home from the Church he spake aloud in the hearing of divers and said here is nothing but preaching of the Law preaching of Repentance Repent and ye shall be saved repent and Heaven Gates shall be set open for you To the intent therefore that such poor seduced souls may be brought to see their error I will handle this matter a little more fully First of all then It is certain that the Law requireth perfect obedience of us unto all the Commandements thereof and will not accept of any repentance if we fall but into any one sin or fail in any one duty but concludeth and shutteth us up under the curse of God The Doctrine of Repentance therefore as these men think is not legal Deut. 27.26 but meerly Evangelical And therefore when Christ taught the people repentance it is said that he preached not the Law but the Gospel Now it is manifest and evident also Mar. 1.15 that all manner of good works which are the fruits and effects of repentance are required and commanded in the Gospel as well as in the Law For St. Paul telleth us that we are Gods workmanship Eph. 2.10 created in Christ Jesus unto good works which he hath appointed that we should walk in them When St. Paul saith here that we are created in Christ Jesus unto good works it is certain that this is the voyce not of the Law but of the Gospel For the Law neither speaketh of our new Creation in Christ Jesus that is of our Regeneration neither maketh any mention of Christ at all Christus enim non est revelationis naturalis sicut est lex Rom. 2.14 sed supernaturalis It is not the Law but the Gospel that revealeth Christ unto us It is therefore the Gospel also and not the Law that informeth us and telleth us that Christ gave himself for us that he might redeem us from all iniquity Tit. 2.14 and purifie a peculiar people unto himself zealous of good works And seeing this is one end of Christs passion for as much as he hath delivered us out of the hands of our enemies that we might serve God without fear in holiness and righteousness Luk. 1.74 75. before him all the dayes of our life And did therefore bear our sins in his own body on the Tree that we being dead to sin should live to righteousness hereupon St. Paul wrote unto Titus and said This is a faithful saying and these things I will 1 Pet. 2.24 that thou affirm constantly that they which have believed in God Tit. 1.8 might be careful to maintain good works And afterwards in that Chapter Vers 14. He writeth thus unto him Let ours also learn to maintain good works for necessary uses that they be not unfruitful In all these and many other places of the Gospel are good works required of us Yea I will say more they are required as necessary to our eternal salvation in Heaven though not by way of merit yet as a condition necessarily to be performed by us Eph. 2.10 and as the way wherein we are to walk