A30345:101
A treatise of the covenant of grace wherein the gradual breakings out of Gospel…A treatise of the covenant of grace wherein the graduall breakings out of Gospel…
A treatise of the covenant of grace wherein the gradual breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errors of Arminians and others are confuted, the nature of uprightness, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithful servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.
London: printed by G. Miller for Edward Brewster, 1645
A TREATISE OF THE Covenant of GRACE. › Chapter 4: Of the Covenant of Promise.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, In the manner of administration and measure of faith. For the knowledge of Christ, and faith in him to come, was more obscure and dark, then the knowledge of him already come, and faith which doth behold him present. The manner of Christs Mediation was more sparingly and obscurely revealed: his person, the manner of execution of the office of Mediator, and the benefits that we receive in him, more darkly unfolded, sometimes propounded in general words, sometimes shadowed in types and figures, seldom more specially described. And the reason why these things at first were more darkly delivered, may be: first, because things present or past are seen more clearly then things to1 come: prophesies be obscure before the accomplishment. 2. The Church was then in her Infancy and rude, not come to her ripe age, the Lord in his infinite wisdom so disposing the matter. 3. It was meet the clear and full revelation of this mystery should be reserved to Christ the chief Prophet. The Author of life was to lay open and make manifest the way to life: Till the way into Heaven was really entered by the true high Priest, after the order of Melchizedek, it was not fully manifested: Heb. 9. 8. Under the Old Testament the way into the Holiest was not absolutely shut, but veiled, not altogether untraced, but not fully laid open: because our true and real high Priest had not made satisfaction by the offering up of himself a sacrifice once for all, nor consecrated that new and living way through the veil, that is to say, his flesh. 4. The minds of men were to be held in a longing desire and expectation of Christ: and the obscure revelation of Christ and his benefits did serve to raise their hearts to an earnest desire of his coming, in respect of the clear revelation and great and glorious blessings they might then expect. But in this obscurity we may observe some degrees: Before the Law given by Moses the promise was more obscure: the Law being given, ⟨p. 33⟩even to the times of the Prophets less clear: in the times of the Prophets even to John the Baptist, more clear. Even from the first giving forth of the promise until the coming of Christ in the flesh, the revelation was more clear, distinct, ample, as the coming of the Messiah did approach nearer and nearer.
Secondly, In the manner of administration and measure of faith. For the knowledge of Christ, and faith in him to come, was more obscure and darke, then the knowledge of him already come, and faith which doth behold him present. The manner of Christs Mediation was more sparingly and obscurely revealed: his person, the manner of execution of the office of Mediatour, and the benefits that we receive in him, more darkly unfolded, sometimes propounded in generall words, sometimes shadowed in types and figures, seldome more specially described. And the reason why these things at first were more darkely delivered, may be: first, because things present or past are seene more clearely then things to