A30345:121
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
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.
Now when the Apostle saith, God hath chosen the Thessalonians from the beginning, what can we understand thereby, but God hath manifested some outward declaration of their election, according to this famous promise made to Adam and Eve, that the seed of the woman should break the Serpents head. Some would refer it to the time that the Gospel was preached amongst them, or to the time of their effectual calling: but the word beginning precisely and absolutely put is never so taken: neither can it be said, that the Thessalonians were chosen as soon as the Gospel was first preached unto them: for it may well be, that it was often preached unto them before they believed: nor from the beginning of their effectual calling, if (as they would have it) the faithful persevering, not simply the faithful, be the object of Gods Election. Of the other Texts alleged the same may be said, unto which the foresaid answer can in no sort be fitted: so that we may conclude, in all the fore▪ cited passages there is an apparent allusion to this grand, ancient promise of mercy proclaimed immediately upon the fall, setting forth a manifest difference betwixt the seed of the woman and the seed of the Serpent, according to the election of God. Besides, in these words is implied ⟨p. 43⟩a Covenant consisting of a promise and stipulation, made not internally alone with the heirs of promise, but externally administered, offered unto and accepted of all the members of the Church, viz. of Adam and Eve, and all their posterity, that were dedicated to God by them, or did accept or receive the promise of mercy. If no Covenant had been made, there could have been no Church, nor pleasing service tendered unto God. If this Covenant had not been externally administered, no unregenerate man could have been in the Church, nor have communion in the ordinances of Religion. But by virtue of this Covenant, Cain as well as Abel offered Sacrifice unto God, as a member of the Church, and after his Sacrifice was rejected he hears from God, If thou d• 1well shalt thou not be accepted? which is a promise of the Covenant that took place after the fall; for the former Covenant made no mention of mercy to be vouchsafed to the delinquent upon repentance, nor of acceptance after transgression. Of this Covenant there be two parts; first a promise, 2. a stipulation.