The Doctrine of Justification by Faith, Treatise · Chapter 6
CHAP. VI. Wherein the objections are answered.
S. 1. I Have handled some of the objections before, Chap. 2. 3. 4. when I come to them I shall note it, and the Reader may remember it. I now come on to the first objection mentioned by Mr. Woodbridge, and handled by Mr. Eyre. Chap. 13 pag 123.
Ob. 1. Matt. 3. 17. Rom. 5. 10. the force is, God was well pleased with Christ, or in Christ, and we were reconciled to God by the death of his Son.
Mr. Woodb. Answer. 1. To Matt. 3. 17. this well-pleasedness of God is not to be extended beyond the person …f Christ, yet if it be extended further, then it imports that God is well pleased with those in Christ, with whom he is well pleased, for Heb. 11. 6. without faith it is impossible to please God.
Mr. Eyre goes on and argues 1. Interpreters …xtend this well-pleasedness to all for whom Christ was a mediator. 2. It is against the scope of the words, to limit them to Christs person. 3 God was never displeased with Christ. 41 This wel-pleasedness is to be extended to all those for whom Christ offered up himself.
Mr. Eedes. I grant, that God was well-pleased in Christ with all his for whom Christ did offer up himself: yet hence you prove not what you intend, (i. e.) you prove not th…t God was so well-pleased with them as to justifie them before they did believe. God did owne, and accept Christ as their mediator, yet though God did owne Ch…ist as th…ir m…diator yet they were not actually existing in him, …or had … in Christ to be justified by him till they did believ…: for without … … is … so to please God.
M…, …, … 6. he Ap…stle sp…aks of Gods well-pleasedness of …, and not o… their persons, Gods well-pleasedness …, … …ffect of Christs death.
M… …, I … God is well pleased with us in Christs death, yet he … pleased with as as …o justifie us till we believe. 1. Because he promis … as … of si…s on believing. 2. Because faith unites to Christ, and … …ni…n no communion in Christs merits. 3. God imputs righteous…ss … a believing. 4 God in his word denounceth damnation to all that are …, and in state of unbeliefe.
2. … add if … acti… cannot please God without fa…th, then mens persons cannot be … without faith: for when the person is accepted, the actions are accepted, when the actions are not accepted, the person is not accepted, the actions cannot please God without faith, then not the persons.
Rom …. 10. It …en we were enemies we were reconciled to God through the death of … Son.
M…. Woodbridge Christs death was the price of our reconciliation, in him we are reconciled when we are reconciled.
Mr. Eyre argues. 1. It is said, we are reconciled, not we shall be. 2. If our reconciliation were on conditions, we should more cause it than Christ. 3. We were reconciled when enemies. 4. Christ did not only pay the price of reconciliation, but also God did not impute our sins. 2. Cor. 5. 19. 5. If Christ paid the price, then we are justified, the debtor is discharged.
Mr. Eedes. 1. There is in Scripture mention of a double reconciliation, one virtuall, the other actuall: 2. Cor. 5. 19. the virtuall reconciliation is by Christs death, the actuall is by Christs death too, yet after we believe. So God was in Christ reconciling the world. (i. e.) receiving satisfaction at Christs death; yet we beseech you be reconciled. (i. e.) believe in Christ, and so be in him to have the merit of Christs death actually imputed to you.
2. 1. To Mr Eyre. I grant that there was then virtuall reconciliation, but yet our justification was to be in our severall generations when we should believe.
2. Our virtuall reconciliation was without conditions on our part, but that we may be in Christ, and be reconciled actually, we must believe.
3. We were reconciled when enemies, Christ paid the price of our redemption then.
4. God is said not to impute our sins, when Christ paid the price of our redemption, in so much that he did accept of that satisfaction, yet he is said to impute righteousness to believers, and to absolve sinners when they believe, so owning them as in Christ, and imputing Christs merits to them.
5. Though the price was paid, yet the debter is not discharged, because God did so covenant as to discharge us, when we should be in Christ by faith, and not before, and none else, John 3 16.
Mr. Woodb. hath a distinction out of Grotius, which considers God, 1. At enmitie, 2. Appeasable, 3. Appeased 1. At enmitie. before the consideration of Christs death, though not averse from all wayes of reconciliation. 2. Appeasable, after the consideration of Christs death, and doth promise to be reconciled. 3. Appeased after the consideration of Christs death and ou… believing.
Mr. Eyre invades it. 1. As opposing Gods simplicitie, omniscience, and immutabilitie. 2. Because no reason can be given of the will of God, nor no temporall thing the cause of what is eternall.
Exam. 1. We make no alteration in Gods will, nor do we assigne any cause of Gods will out of God; yet God doth some things for such causes. Arquinas Deus propter hoc facit hoc; and Dr. Twisse, respectu volitorum, in regard of the things willed God doth this for this, so Christ is the authour of our salvation, though not of our election. Why God would elect this man, and not that man we know no cause, congruence, or condition out of God, and assigne none, but the divine good pleasure, who hath mercy on whom he will; yet why God will save this man, we can assigne a cause, and that is because Christ die ed, and because he is in Christ by faith, for these are of God appointed meanes of salvation.
2. To the distinction, God was at enmitie with sinners, (i. e.) the sin was repugnant to the law, and made them obnoxious to damnation, and if Christ had not died non could have been saved, but as Bede, Christ took away the sin that caused the enmitie, and so when Christs death was considered, and not perform'd, because it should in due time be perform'd, God gave out a promise to the fathers in the Old Testament and because Christs death enten'ded was in force they had actuall reconciliation then, and now Christs death is accomplished it doth save now, but according to the tenour of the Gospel it saves those which believe and repent, and thus this is according to the tenour of the word the rule of our faith.
3. We do not fancy in God a change from love to hatred, or from hatred to love, but we say God will'd the best good to the elect, yet so as to bestow it on them in Christ, and to make them accepted in his well-beloved son, and so Christ died to save all in the Old Testament and in the New Testamen that should believe in him.
Mr. Eyre invades that of Mr. Woodbridge, wherein he placeth force in the word now; now we are justified: and here, 1. The word now, 1. Cor. 15. 20. Ephes 22. doth not note that the thing mentioned was not before. 2. Though we now received it by faith, yet our attonement, was made before; the tipicall sacrifices obtaind a present attonement, much more the reall, Heb. 9. 12.
Mr. Eedes. 1. The word now in this place hath the force Mr. Woodbridge affirmes. 1. Because we were enemies, but now are justified, but now? Rom 5. 1. by faith, so we are justified, so we have peace. 2. Because reconciliation was obtain'd before, but not applied before, because we were then enemies (i. e.) alas in from the common weale of Israel, yet now we are justified, and now have peace, (i. e.) actuall reconciliation.
2. We grant that virtuall reconciliation was before, but present attonement was then obtain'd when we believed, as in the Old Testament the believing Jew had present attonement when he offer'd some typicall sacrifice, because that did lead him by faith, to Christ, whose death was then not performed, but tipified
Mr. Woodbridge His meaning is, that through the death of Christ it is that the promise of reconciliation is made, by and according to which we are actually reconciled to God after we believe, suitable to that Mat. 26. 28. the ground of all this is, because the death of Christ was not solutio ejusdem, but tantidem, not the paiment of that which was in the obligation, but of the equivaent, being not the paiment of the debtour, but of the suretie.
Mr. Eyre invades this.
1. So you conceit Christs death procured no certaine or immediate effect at all, for notwithstanding his death, none might be saved, sith the condition might be performed or not performed: the utmost that is ascribed to Christs death, is that he hath obtain'd a salvability for sinners, which the Papists conceit is thus. He hath merited that we might merit eternall life. The Arminians, he hath made God placable, but not appeased.
Exam. 1 Before Christ came God gave out the promise of remission of sins, and a throne of grace was erected, which did grant pardon to believers, and the reason is rendred, he was a Lamb slain from the foundation of the world: his death was in force then to save, yet it saved none but believers. Before Christ was exhibited, they were justified. 2. Yet Christ offering up himselfe, paid the price of their deliverance, or redemption of the Patriarks that were justified by his death before it was accomplished, and also of our redemption, on whom the ends of the world are come: and he is Jesus Christ, the same yesterday, to day, and for ever. Heb. 13. 8. Before his death none were saved but believers, and so since his death none else are saved 3. Yet the death of Christ hath a certain effect, and an immediate effect, for that infinite merit is the eternail righteousness, saving the whole people of God, and it is availeable to save all men whatsoever, so that they believe, Joh. 3. 16. 4. The death of Christ did merit grace for the elect, by which they infallibly should be ingraff…d into him by faith, and persevere, and be saved, and so the condition proposed shall be performed by the elect, and they shall in Gods due time be called, Justified, and glorified. 5. So we owne Christs merits, and disclaime our merits, so the Papists doe not: and we acknowledge such effects of Christs death which the Arminians do not, yet we must say that the elect of God since Christs death have not actuall, and complete enjoyment of the benefite of his death: and this I will briefly confirme. 1 They are all borne in sin, Eph. 2. 1. 2, &c. 2. They are under the curse of the law while they are in the state of nature. 3. After conversion they have sin remaining in them. 4. They are subject to many, outward afflictions, and to many inward terrours. 5. They at last die, and after a sad life, and a painfull death, attaine to glory. 6. Yea the body lies in the grave in a low condition till the resurrection: now we must know that Christs meritorious death did obtaine for them all good things, and God accepted it as meritorious of all the spirituall and eternall blessings; yet God doth deliver them in their severall generations, and imparts to them the benefits of Christs death by degrees. 1. The sentence of the law is kept off from being executed.
2, God beares with much long suffering till they are converted. 3. God in his due time gives them preventing grace, and ingraffes them into Christ by faith, and so they are freed from the dominion of sin, and from the maleditetion, being justified by faith in Christ, and sanctified by regenerating grace. 4. God gives them the second aid, and so by degrees mortifies sin remaining, and in the end at death doth cast out corruption, and consummate grace. 5. God in his due time frees them from all woe and miserie, frees them from mortalitie, & makes them for ever happie in the beatificall vision, and full f…uition of God.
Mr. Eyre disputs thus.
1. The Scripture no where saith that Christ died to obtaine a conditionall, grant, that we performing the condition might be reconciled to God, but to obtaine peace, and reconciliation it selfe, 1. Dan. 9. 24. Colos. 1. 20. Eph. 2. 14. Gal. 3. 13. Mat. 26. 28. 2. So his death had been no more available to the elect than to reprobates. 3. So men should do more for their salvation than Christ did. 4. So Christ should die in vaine, or without any determinate end, if he had any determinate end, it was because he saw that the elect would believe by the good use of nature, and so he joynes with the Papists and the Arminians; or else because he will give them faith, and so he obtain'd by his death more than a conditionall promise.
Exam. 1. We say not that Christs death obtained meerely a conditionall promise, but of that before, Pag. 29.
2. To the first I say, that that Joh. 3. 16. is a most plaine conditionall grant. God gave Christ, that whosoever believes should be saved, and so other places which I omit.
3. To the second: Christ died specially for the elect, to obtaine for them pardon, and grace.
4. To the third: we attribute the whole merit to Christ, and we believe by his gift and aid.
5. To the fourth: Christ had a determinate end to pay a sufficient price for all, and to obtaine for the elect pardon, and grace, and glory, yet so that remission should' be preach'd to them and sought by them through faith in Christ.
Mr. Eyre invades Mr. Woodbridge, who saith, that the death of Christ was solutio tantidem, not ejusdem.
Mr. Eedes. But I think that not materiall: I have shew'd already, Page. 29. that the elect have not present actuall enjoyment of the benefits of Christs death, but they have them communicated to them in their generations by degrees. Yet I must say, that Christ was our suretie, and of Gods providing, not of our owne obtaining, and so the benefits of his death were to be imparted to us according to the pleasure of God: and of that in the next place.
Mr. Woodbridge. But the Father, and the Son have agreed betweene themselves, that none should have actuall reconciliation by the death of Christ till they do believe, Joh. 6. 40. Gal. 5. 4. 1. Joh. 5. 11. 12.
Mr. Eyre. 1. Shew us this agreement, the Scriptures mentioned prove it not, for Joh. 6. 40. shewes who shall be saved, (i e.) they that believe, Gal. 5. …4. shews that Christ shall profit us nothing if we secke righteousness in circumcision or any thing else.
That that Gal. 5. 6. doth not shew what it is that doth justifie us, but what are the exercises of divine worship, that 1. Joh. 5. 11. is to be understood of finall unbeliefe.
Exam. 1. That agreement is shew'd, you will not owne it, that Joh. 6. 40. Gal 5. 6. 1. Joh. 5. 11. prove it, and so abundance of other Scriptures, Joh. 3. 16. 17. 18. and vers. 36.
2. If none but believers shall be saved, none but believers are justified, because all that are justified shall be glorified. 3. The places mentioned shew not only who shall be saved, but how they shall be saved; Ioh. 3. 16 Marke 1. 15.
4. Never was any tender of salvation made to any, but on such condition. God never did offer salvation in the Old Testament or in the New Testament, but on condition of faith.
5. No man can be saved b… Christ, unless he be in Christ, for we are saved by Christ as being of his mysticall body, but we receive Christ by faith, Joh. 1. 12. we dwell in him by faith, Joh. 6. he dwells in us by faith. Ephes. 3. 17.
Mr. Woodbridge. It cannot be proved, that Christs death is available to the immediate, and actuall reconciliation of sinners, without any condition to be perform'd on their part.
Mr. Eyre. It is proved. 1. Because Christ gave himselfe a ransom for the elect, Ioh. 27. Heb. 5. 10.
2. This ransome was a full, adequate, and perfect satisfaction, Heb. 1. 3. &c.
3. That God accepted it.
4. In that so they are free'd from the curse of the law, &c.
Exam. 1. All this proves not the point in question. We grant that Christ is the ransom, and that the ransome is full, and accepted, and so we are freed from the curse of the law: but yet where is it proved, that we are not bound to faith and repentance to obtain salvation, or that these things are not required of us? yea, or that the law doth not condemne the elect in the state of unbeliefe?
2. Page. 29. I have shewed, that the elect have not actuall enjoyment of the benefits of Christs death, but God imparteth it to them by degrees in their generations. Now I come to shew why God doth so order it.
1. So their deliverance doth the more manifestly appeare to Gods glorie: the curse of the law seizeth on them, on Adam, and on all his posteritie, and originall sin invadeth all, the elect as well as Reprobats: that all that are saved may the more acknowledge from what miserie they are delivered.
2. As Adam was a publike person, in whom all fell, and his transgression seizeth on all his off-spring that are from him by naturall generation, even so Christ the second Adam is a publike person, and his merit is available to all that are spiritually from him, and members of his mysticall body: Christ that was from Adam, yet born by speciall dispensation, and not by naturall generation, had no sin imputed to him: those sons of Adam that are not from Christ, borne of God, have not his righteousness imputed to them.
3. God though he offer'd grace to the elect to convert them, yet he calls them to be converted, and to believe: and he requires faith, to our justification, because that seeks salvation from Gods mercy through Christs merits, and unites to Christ, and so excludeth boasting.
4. God calls to repentance, and requireth, and worketh holiness in his people, because he will so manifest his mercy, as to maintaine the honour of his holiness, yet he frees them from sin by degrees, to let them know still how much they owe to God.
S. 2. Mr. Eyre Chap. 14. p. 138. enters into a dispute concerning the covenant between the Father, and the Son, about the immediate effects of Christs death. I confesse that it is a matter of concernment, and will conduce much to open the point controverted. I intend God willing to follow him, and to examine the objections made by him, and the more willingly, because I have not met with the like before, but of that in the next page.
Q. Whither Christs death be available to the immediate and actuall reconciliation, and justification of the elect without any condition performed on their part?
I have handled this point Chap. 4. I then had not met with these objections, the reader may easily tur…e to the Chapter.
1. Ob. Mr. Eyre. 1. There is no such thing written.
Sol. Mr. Eedes. There is: For, 1. Those places of Scripture that shew God required faith in the Old Testament, shew that that was the condition on our part required. So Abraham, &c. were justifi'd, Rom. 4. and circumcision sealed this covenant the righteousness of faith.
2. Circumcision, and the Paschall Lambe, and other Sacramentary types, and sacrifices did prove this to the Jewes, for circumcision was a seal… o… Gods covenant, Gen. 17. and it sealed the righteousness of faith, Rom. 4. 11. And the paschall lambe did typifie Christ, and their feeding on that set forth the spirituall feeding on Christ by faith; and in the other sacramentary types, 1. Cor. 10 they dranke of the spirituall rock that followed them, and that rock was Christ.
3. The promises of grace in the Old Testament, which set forth how God enters into covenant with men are not absolute but conditionall, Ezek. 33. 11. Esa. 55. 5. 6. 7. 8. these promise mercy and repentance, and repentance, and faith are joynd, Psal. 51. in Davids practice, and by Christ, Mark. 1. 15. and in the New Testament, Luke 13. 3. 5. and 24. 45. repentance, and remission of sins must be prechd together.
4. In the New Testament we are invited to believe on Christ, Mat. 11. 28 Joh. 14. 1. 2. 3. and called to believe that so we may obtaine part in Christ, yea remission of sins so, Ioh. 3. 16. Act. 13 38. 39.
5. The word of God testifies that by faith in Christs blood we are justified, so Rom. 3. 25. that we are so saved, Eph. 2. 8. yea that so we have salvation indeed, Luke 7. 50. thy faith hath saved thee.
6. It testified that none but believers shall be saved, yea the sentence of the Gospel condemneth unbelievers, Marke 16. 16. Ioh. 3. 36.
7. It shews that by faith we receive Christ, Ioh. 1. 12 that our communion with him so as to be justified by him, depends on our union, Rom. 8. 1. Joh. 6. Phil. 3. 9. &c.
8. By looking on Christ the Jew was saved and that was tipified by beholding the Brasen Serpent, Ioh. 3. Abraham saw Christs daies, and belived, and it was imputed to him to righteousness, Rom. 4. The sacraments in the Old Testament and in the New Testament shew that the signe must be fed on, or it doth not nourish, and so Christ must be fed on by faith, or he will not save us.
9 Christ healing bodily infirmities required of them faith, so teaching us that we must believe on Christ, or we cannot have him to be our souls Saviour. This on the suddain may serve to take off that confident objection, and we may terort it. …t is written, yea it is the great thing that is written, that we are saved, and justified by faith in Christs blood.
Ob. 2. The covenant between God, and Christ was that upon giving up himselfe to death he should purchase to himselfe a seed like the Stars of Heaven, Isay. 53. 10 and Heb. 1. 13. and they could not be children of God, while under wrath.
Sol. We grant, that Christ dying bought the Church, and so purchased a seed, yet he was to wash to wash it with water, and the word, Eph. 5. he that bought it was to cleanse it with the word, and with baptisme, which sets forth remission of sins by faith in Christ.
2. The words which were spoken by Isay, ch. 8. 18. are applied by the Apostle to prove the humane nature of Christ, because he calls us brethren and children.
3. an elect child is under wrath so as to be condemned in the Court of the Law, and of the Gospel, till he believe, we receive our son-ship by faith, Joh. 1. 12.
3. Ob. It was Gods will that Christs death should be the full satisfaction for all our iniquities, and therefore our discharge thereby was to be immediate.
Sol. We grant that Christ made full satisfaction, yet we denie that we have an immediate discharge, we receive not all the benefits of Christs death, till after the resurrection of the dead.
Mr. Eyre. The discharge of our debts, and deliverance from punishment must needs be present and immediate upon the paiment of the price, though those spirituall blessings were not received till a long time after.
Sol. 1. This is said, not proved: consider that believers were saved by Christ before paiment was made, so in the Old Testament. 2. Consider that justification, and sanctification are insepcrably joyn'd, 1 Cor. 6. 11. and sealed together in baptisme. 3. There is no more reason that we should be justified ever since Christ died, then that we should be sanctified and glorified by his death assoone as perform'd: for Christs death did merit grace, and glory for us, yet we must stay for both till Gods due time, Christ also did meri… for us justification, yet we must stay for it till we believe.
4. Ob. Nothing hindred the reconciliation of the elect but sin, and that Christ took away and satisfied the law. Ergo sith Christ made satisfaction, the elect are then justified.
Sol. 1. Did sin hinder the reconciliation of the elect, how then were they justified ab aterno?
2. Christ satisfied Gods justice, accepting satisfaction from a mediatour, the law did looke for satisfaction from our selves in our own persons. Yet so Christ freed us from the curse of the law.
3. You aske then, what hinders from actuall reconciliation? you will wonder at my answer, I will tell you the Gospel hinders it, for God will pardon according to the tenour of the Gospel, in that God dispenseth this pardoning mercy, and in that he pardoneth none but believers.
5. Ob. The sin of Adam did immediately over-spread all man-kind, and therefore the righteousness of Christ did descend immediately on the elect.
Sol. 1. We are from Adam by naturall generation, from Christ by spirituall regeneration. Adam stain'd his nature in his owne person, and stain'd the fountain of mans nature, Adam had a guilt, that would fall on all that did descend from him by natural generation, yet the guilt and corruption of nature were to descend together, and so we are borne sinners liable to wrath. Christ as our head cleans'd the Church so in the head, that from him righteousness, and holiness should flow down to us: but they come together, justification & sanctification are not to be seperated, & they descend on us when we are born again.
6. Ob. The sacrifices of the law were availeable immediately for tipicall cleansings, but those made attonement without conditions; therefore much more Christs sacrifice makes an immediate attonement.
Sol. The typicall cleansings led them to spirituall cleansings, and those were not obtain'd without faith, in the Old Testament, because in the Old Testament they were saved by faith.
7. Ob. Elect infants are reconciled without conditions, therefore elect men are justified without conditions.
Sol. Elect infants have habituall faith.
Instant. 1. They have no knowledge. 2. They cannot heare the word, or not understand it; therefore they have no faith.
Sol. Habituall faith may be without knowledge; that infants are capable of habituall faith, I prove.
1. Christ an infant was head of the Church, and filled with all grace. 2. If Adam had not sinned all infants had been endow'd with originall righteousness. 2. Infants are capable of originall sin, infancy then is capable of regenerating grace. 4. God in the Old Testament commanded that infants should be circumcised, and that was the seale of the righteousness of faith: this God would not have done, if that age had been altogether uncapable of faith. 5. John Baptist was sanctified in the wombe, and then it is plaine that he believd; though not actually, yet habitually: Gods Spirit sowes in them the seeds of grace, and regeneration cannot be without habituall faith.
8. Ob It is Gods will that Christ should have the whole glory of our reconciliation; conditions share with him in the glory.
Sol. Conditions of Gods making detract not from Christ; he that will be saved must goe Gods way to heaven.
9. Ob. We cannot have firme peace; if it depend on conditions to be perform'd by our selves.
Sol. Rom. 5. 1. Being justified by faith we have peace with God. Eph. 1. 12. 13. In whom after ye believed ye were sealed. 1. Pet. 1. 8. believing ye rejoyce with joy unspeakeable, and glorious.
10. Ob. If our justification did depend on conditions, they could not have it before death, because perseverance is required.
Sol. A true saving faith justifis, and it will hold out to the end. Perseverance must prescue g…orification, faith preceeds justification.
11. Ob. Conditions may not be perform'd, and so such may not be saved.
Sol. The elect shall c…tainly in Gods time believe: yet let all know, that he …hat finally remain…s in unbeliefe, shall be damnd.
12 Ob. I… God willed the salvation of the elect but conditionally, he did will … conditionally.
Sol. God did will the salvation of the elect by faith in Christ, and he gave Christ to merit grace, and pardon, yet his sentence is, He that believeth shall saved.
13. Ob. So God should s…e some good in them which Christ hath not me…ited.
Sol. 1. The Arminians make a loud noise against us, because we say that God enables man to doe that which he requi…eth; yet we feared it not, in 2. We constantly say, that Christ merited grace for us: Christ did not die for us on condition we would believe, but salvation by Christs death is … to us if we believe, and we are justified by faith in his blood.
14. Ob. Our sins were imputed to Christ without conditions on our part. Ergo his righteousness to us without conditions; for the charging of them on Christ was our discharge.
Sol. 1. It holds not; for our sins were charged on Christ, because he became our Mediatour, yet so our Mediatour, that then we should have pardon by his blood when we believe, Ioh. 3. 16. &c.
2. So Christs bearing our sins doth discharge us, that we need no other satisfaction to be made, yet we must seeke to have part in his satisfaction that is made, or we shall perish. He that believeth not shall be damned.
15. Ob. Some testimonies of Scripture prove it, Colos. 1. 14. Eph. 1. 7. Heb. 9 12. 2 Cor. 5. 17. 18. 19. Heb. 1. 3. Heb. 10. 14. Colos. 2 10. 13. 14. Rom. 8. 33. 34.
Sol. 1. These places prove that by Christs death the full price of our redemption is paid, and that his blood can purge us. But they prove not that we are justified, or actually reconciled without faith, or before faith: the first is not in question, the second cannot be so proved.
S. 3. 2. That. 2 Cor. 5. 18. 19. and Rom. 8. 33. hath been handled before.
Ob. Mr. Eyre goes on, and disputeth, Chap 15. Page. 146. that I have handled Chap. 4. and Chap. 17. Psal. 15. 7. is a dispute concerning our being in covenant with God before believing, and that I may take the more roome to cleare it, I will handle that in the next Chapter.