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.
John Ball 1585–1640London: printed by G. Miller for Edward Brewster, 1645
[8], 350, [12] p. · 159k words · Wing B579 · ESTC R6525
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.
Personal is the cause of family-Covenants, as Abraham's Covenant, the ground of his Families entrance: and so the Covenant made with the Family the ground of national, as in the Families of Jacob cast together, made all Israel under Covenant. And herein appears the truth of the former distinction, that the Covenant is made according to internal force and efficacy, or outward administration only.
Personall is the cause of family-Covenants, as Abrahams Covenant, the ground of his Families entrance: and so the Covenant made with the Family the ground of nationall, as in the Families of Jacob cast together, made all Israel under Covenant. And herein appeares the truth of the former distinction, that the Covenant is made according to internall force and efficacy, or outward administration only.
The things on Gods part promised under this manifestation to Abraham and his subfederates are held forth in these and the like expressions: I will make thee a great Nation, and I will bless thee, 1and make thy name great, and thou shalt be a blessing. And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all Families of the earth be blessed. Unto thy seed will I give this land. 2Lift up now thine eyes, and look from the place where thou art, Northward and Southward, and Eastward and Westward. For all the Land 3which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered. Fear not 4Abraham, I am thy shield, and thy exceeding great reward. Look ⟨p. 53⟩
God: and I will make my Covenant between me and thee, and will multiply thee exceedingly, and thou shalt be a Father of many Nations. And I will make thee exceeding fruitful, and I will make Nations of thee, and Kings shall come out of thee. And I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the Land wherein thou art a stranger, all the Land of Canaan for an everlasting possession, and I will be their God. By my self have I sworn, saith the
Lord, for because thou hast done this thing, and hast not with-held thy Son, thy only Son, That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore, and thy seed shall possess the gates of his enemies. And in thy seed shall all the Nations of the earth be blessed; because thou hast obeyed my voice.
The things on Gods part promised under this manifestation to Abraham and his subfederates are held forth in these and the like expressions: I will make thee a great Nation, and I will blesse thee, 1and make thy name great, and thou shalt be a blessing. And I will blesse them that blesse thee, and curse him that curseth thee: and in thee shall all Families of the earth be blessed. Ʋnto thy seed will I give this land. 2Lift up now thine eyes, and look from the place where thou art, Northward and Southward, and Eastward and Westward. For all the Land 3which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbred. Feare not 4Abraham, I am thy shield, and thy exceeding great reward. Looke ⟨p. 53⟩now towards Heaven, and tell the starres, if thou be able to number them. And he said unto him, So shall thy seed be. I am the Almighty 5God: and I will make my Covenant between me and thee, and will multiply thee exceedingly, and thou shalt be a Father of many Nations. And I will make thee exceeding fruitfull, and I will make Nations of thee, and Kings shall come out of thee. And I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the Land wherein thou art a stranger, all the Land of Canaan for an everlasting possession, and I will be their God. By my selfe have I sworne, saith the 6Lord, for because thou hast done this thing, and hast not with-held thy Sonne, thy only Sonne, That in blessing I will blesse thee, and in multiplying I will multiply thy seed as the starres of heaven, and as the sand which is upon the sea-shore, and thy seed shall possesse the gates of his enemies. And in thy seed shall all the Nations of the earth be blessed; because thou hast obeyed my voice.
The grand Promises of this Covenant are, that God would be the God of Abraham and of his seed, whereby is signified, that God would be to him, what he had revealed himself to be, his King,1 and Father, his Portion and Protector; that he would pardon his sin, write his Law in his heart, lead him into all truth, defend him from all evil, and in due time receive him unto glory. Happy are the people that be in such a case: yea, blessed are they that have God for their God. This God is our God for ever and ever, he shall be our guide until death. And this is implied, in that the Lord expressed himself unto Abraham to be Almighty, or All-sufficient, the nurse of all living things, strong, and potent to do whatsoever he will, who can bring all things to nothing, as he made all things of nothing, can give and take away, give plentifully, abundantly, as2 pleaseth himself, whose goodness doth copiously reach unto all his creatures. The Sept. Interpreters sometimes express this title by the common name of God: sometimes they omit it altogether, and for I am God Almighty, they translate I am thy God: sometimes they put for it, the God of heaven, Psal. 91. 1. sometimes they render it by a word that signifieth fit, sufficient, strong and potent. Job 31. 2. but most commonly Almighty, Omnipotent, able to do all things, Job 15. 25. and 22. 25. and 23. 16. and 26. 16. and 27. 11. and paraphrastically, who hath made ⟨p. 54⟩all things, Job 8. 3. Sometimes they turn it heavenly, Psal. 68▪ 15. once they retain the Hebrew word [Greek or Hebrew], Ezek. 10. 5. and once they use an expression, which comes nigh to self sufficiency and contentation, Job 29. 5. qui materia copiosus est valde. But3 when God manifested himself to Abraham to be God Almighty, the meaning is not so much to express what God is in himself, as what he would be to Abraham and his posterity: as afterwards when he saith he would be known unto them by his name Jehovah, 4thereby is meant that he would give being to the promises formerly made unto them. And in many passages, when the Scripture speaks of the eternity of God, the absolute eternity which respects God himself, is not understood: but that whereby he5 will show himself eternal in his love and favour and rich grace towards his people. Art not thou from everlasting, ô Lord our God, we shall not die.
The grand Promises of this Covenant are, that God would be the God of Abraham and of his seed, whereby is signified, that God would be to him, what he had revealed himselfe to be, his King,1 and Father, his Portion and Protectour; that he would pardon his sinne, write his Law in his heart, leade him into all truth, defend him from all evill, and in due time receive him unto glory. Happy are the people that be in such a case: yea, blessed are they that have God for their God. This God is our God for ever and ever, he shall be our guide untill death. And this is implyed, in that the Lord expressed himselfe unto Abraham to be Almighty, or All-sufficient, the nurse of all living things, strong, and potent to doe whatsoever he will, who can bring all things to nothing, as he made all things of nothing, can give and take away, give plentifully, abundantly, as2 pleaseth himselfe, whose goodnesse doth copiously reach unto all his creatures. The Sept. Interpreters sometimes expresse this title by the common name of God: sometimes they omit it altogether, and for I am God Almighty, they translate I am thy God: sometimes they put for it, the God of heaven, Psal. 91. 1. sometimes they render it by a word that signifieth fit, sufficient, strong and potent. Job 31. 2. but most commonly Almighty, Omnipotent, able to doe all things, Job 15. 25. and 22. 25. and 23. 16. and 26. 16. and 27. 11. and paraphrastically, who hath made ⟨p. 54⟩all things, Job 8. 3. Sometimes they turne it heavenly, Psal. 68▪ 15. once they retaine the Hebrew word 〈non-Latin alphabet〉, Ezek. 10. 5. and once they use an expression, which comes nigh to selfe sufficiency and contentation,
1Psal 33. 1•. and 144 15. Psal. 4•. 14. Hieron. in Ez. 1. Shad•ai. Sy•. Theod. [Greek or Hebrew] transtu•erunt, quod nos fortem, r•bustum possumus dicere Is•• 13. 6.Psal 33. 1•. and 144 15. Psal. 4•. 14. Hieron. in Ez. 1. Shad•ai. Sy•. Theod. 〈non-Latin alphabet〉 transtu•erunt, quod nos fortem, r•bustum possumus dicere Is•• 13. 6.
And when the promise was made to Abraham, that in him, or in his seed, all nations of the earth should be blessed, therein was preached the Gospel unto Abraham, that the Gentiles should be turned from their sins, justified by faith, adopted to be the Sons of God, made partakers of the promised Spirit, and receive the Inheritance purchased for the Saints.
And when the promise was made to Abraham, that in him, or in his seed, all nations of the earth should be blessed, therein was preached the Gospell unto Abraham, that the Gentiles should be turned from their sinnes, justified by faith, adopted to be the Sonnes of God, made partakers of the promised Spirit, and receive the Inheritance purchased for the Saints.
Unto these spiritual blessings, it pleased God to add the promise1 of many and great temporal good things, which are fully branched out in the words before cited, and may be reduced to these heads. 1. Protection, I am thy shield. The Sept. hath it, I2 will protect or stand betwixt thee and all dangers, that may threaten, or seem to come nigh thee. The like promise is often repeated in Scripture, wherein not simple aid or vulgar manner of protection is signified, but present, certain, effectual defence, nigh3 at hand continually, and that performed w•th great c•re and promptness of mind. 2. Riches and honour, I will make thee great and thy name shall be great. 3. Multiplicity of seed; I will multiply thee exceedingly. There be three things in Scripture and Heathen Authors, which are used proverbially, to signify an huge and exceeding great number, the dust of the earth, the sands of the sea, and stars of Heaven. And all these are brought to resemble the exceeding number into which the seed of Abraham should break forth, Gen. 13. 16. & 22. 17. Gen. 15. 5. 4. The Land of Canaan is promised as an everlasting possession, and therein holy Government, Church ordinances and other blessings attending thereon: ⟨p. 55⟩all which are stated upon Abraham and his natural seed by Jacob, and we find verified in them.
Unto these spirituall blessings, it pleased God to add the promise1 of many and great temporall good things, which are fully branched out in the words before cited, and may be reduced to these heads. 1. Protection, I am thy shield. The Sept. hath it, I2 will protect or stand betwixt the and all dangers, that may threaten, or seem to come nigh thee. The like promise is often repeated in Scripture, wherin not simple aid or vulgar manner of protection is signified, but present, certaine, effectuall defence, nigh3 at hand continually, and that performed w•th great c•re and promptnes of mind. 2. Riches and honour, I will make thee great and thy name shall be great. 3. Multiplicity of seed; I will multiply thee exceedingly. There be three things in Scripture and Heathen Authours, which are used proverbially, to signify an huge and exceeding great number, the dust of the earth, the sands of the sea, and starres of Heaven. And all these are brought to res•mble the exceeding number into which the seed of Abraham should breake forth, Gen. 13. 16. & 22. 17. Gen. 15. 5. 4. The Land of Canaan is promised as an everlasting possession, and therein holy Government, Church ordinances and other blessings attending theron: ⟨p. 55⟩all which are stated upon Abraham and his naturall seed by Jacob, and we find verified in them.
Touching these blessings we must observe first, that God gave more of the temporal, less of the spiritual to the natural seed in the first ages: but in the latter ages more of the spiritual blessings, less of the temporal and outward to the Christian seed of the Gentiles.
Touching these blessings we must observe first, that God gave more of the temporall, lesse of the spirituall to the naturall seed in the first ages: but in the latter ages more of the spirituall blessings, lesse of the temporall and outward to the Christian seed of the Gentiles.
Secondly many of Abraham's carnal seed enjoyed the outward blessings, which reached not the spiritual; as infinite numbers that dwelt in the Land of Canaan, and being Jews outwardly did partake in outward privileges belonging to the posterity of Jacob.
Secondly many of Abrahams carnall seed injoyed the outward blessings, which reached not the spirituall; as infinite numbers that dwelt in the Land of Canaan, and being Iews outwardly did partake in outward priviledges beloging to the posterity of Jacob.
Thirdly, those that enjoyed this outward part of Abraham's blessing and privileges of the Covenant, cannot be called strangers altogether from the Covenant of promise: for the Apostle confesseth, that the carnal Jew in his time, was not wholly broken1 off from the Covenant and the Service of God, with the promises: which may be said of carnal Christians, which live within the pale of the visible Church, with correspondency in some measure unto the ordinances, These enjoying the outward blessings of Abraham, are in the eye of the Scripture reputed to be within the Covenant of grace, whereof we have an apparent proof, Deut. 29. 10. Where all are said to enter this Covenant to the very hewer of wood and drawer of water, amongst whom was the carnal, as well as spiritual seed.
Thirdly, those that injoyed this outward part of Abrahams blessing and priviledges of the Covenant, cannot be called strangers altogether from the Covenant of promise: for the Apostle confesseth, that the carnall Iew in his time, was not wholly broken1 off from the Covenant and the Service of God, with the promises: which may be said of carnall Christians, which live within the pale of the visible Church, with correspondency in some measure unto the ordinances, These injoying the outward blessings of Abraham, are in the eye of the Scripture reputed to be within the Covenant of grace, whereof we have an apparant proofe, Deut. 29. 10. Where all are said to enter this Covenant to the very hewer of wood and drawer of water, amongst whom was the carnall, as well as spirituall seed.
Fourthly, it is to be observed, that the possession of the Land of Canaan, as it was a part of their outward happiness, so it was a type of the eternal rest, Heb. 4. 1. as shall be proved more at large hereafter.
Fourthly, it is to be observed, that the possession of the Land of Canaan, as it was a part of their outward happinesse, so it was a type of the eternall rest, Heb. 4. 1. as shall be proved more at large hereafter.
The answer is, that the word translated everlasting doth not ever signify that which shall have no end, but an age, term or continuance. It is spoken of the actions and virtues of God: of the time past or future. Of the time past, and so we read of the bounds of ages, Pro. 22. 28. The paths of ages, Jer. 18. 15. The days of ages, Deut. 3•. 7. The years of ages, Psal. 77. 5. The deserts of ages, Isai. 58. 12. Joshua 24. 2. I held my peace of •ld, Isa. 42. 14. that is, long time. Of the time to come with determination certain or uncertain, as until the year ⟨p. 56⟩of Jubilee, as long as he liveth, as long as the Law of Ceremonies is in force, or as long as the earth endureth, and such like, as, He shall serve thee for ever, Deut. 15. 17. and is until the year of Jubilee, Lev. 25. 40, 41. he shall serve them for ever, Lev. 25. 46. that is, all the days of his life. He shall appear before the Lord for ever, 1 Sam. 1. 2•. that is, as long as he liveth. I will praise the Lord for ever and ever, Psal. 145. 1, 2. that is, as long as I shall have any being, Psal, 1146. 2. So the cares of this age, Matth. 13. 22. is put for the cares of this life, Luk. 8. 14. The Covenant of the Sabbath and Circumcision is called everlasting, Exod. 32. 16, 17. Gen. 17. 13. that is, during the time of the Old Testament, or until the time of Reformation. The earth standeth for ever, Eccles. 1. 4. Psal. 104. 6. that is, as long as the world shall endure, as long as the fashion, tenor or form of the world shall continue, 1 Cor. 7 31. The grave is called the house of ages, or an everlasting house, Eccles. 12. 7. The desolations which shall end in the space of 70 years, are called everlasting desolations, Jer. 25. 9. And that which whiles it lasteth,2 is never interrupted, is said to be everlasting, Psal. 25. 6. Thy mercies which are everlasting, that is, which thou always usest, being never interrupted. So it is a perpetual speech, which is never interrupted or broken off, though it may have an end. So that we must wisely consider what doth agree to every place, even to the appointed end, and that rather hidden in the will of God, then made known to men. And if we take the Land of Canaan properly and literally, it was not the everlasting Inheritance of Israel absolute, but relative, not for ever, but for a long time prescribed of God, even until the time of Reformation:
The answer is, that the word translated everlasting doth not ever signifie that which shall have no end, but an age, terme or continuance. It is spoken of the actions and vertues of God: of the time past or future. Of the time past, and so we reade of the bounds of ages, Pro. 22. 28. The paths of ages, Ier. 18. 15. The dayes of ages, Deut. 3•. 7. The yeares of ages, Psal. 77. 5. The deserts of ages, Isai. 58. 12. Ioshua 24. 2. I held my peace of •ld, Isa. 42. 14. that is, long time. Of the time to come with determination certaine or uncertaine, as untill the yeare ⟨p. 56⟩of Jubile, as long as he liveth, as long as the Law of Ceremonies is in force, or as long as the earth endureth, and such like, as, He shall serve thee for ever, Deut. 15. 17. and is untill the yeare of Jubile, Lev. 25. 40, 41. he shall serve them for ever, Lev. 25. 46. that is, all the dayes of his life. He shall appeare before the Lord for ever, 1 Sam. 1. 2•. that is, as long as he liveth. I will praise the Lord for ever and ever, Psal. 145. 1, 2. that is, as long as I shall have any being, Psal, 1146. 2. So the cares of this age, Matth. 13. 22. is put for the cares of this life,
1Horat. Serviet, aeternum qui pactones•iat uti. 1 Sam. 1•. 13.
2Ovid. Meta. l. 1. Ad •ea perp• tuum deducite tempora carm•n.
These promises were freely made of grace, and of mere grace the blessings promised were conferred upon the seed. For Abraham 1himself was an Idolater, when it pleased God to call him out of Ur of the Chaldees, and to make these rich promises unto him. And as Abraham's calling was of grace, so are all the promises made unto him when he was first called. The wages is due unto him 2that worketh upon desert, but the inheritance was given to Abraham by promise. Abraham believed God, and it was imputed to him for righteousness. 3And if faith be reckoned to Abraham for righteousness, he hath not to glory before God. We read indeed the Lord said unto4⟨p. 57⟩Abraham, for because thou hast done this thing, and hast not with-held 5thy Son, thine only Son, That in blessing I will bless thee &c. But the same promise God had formerly made to Abraham, and faith in these promises was the cause of his obedience; therefore his obedience was not the cause why God gave the promise. An occasion or antecedent it might be of the renewing of the promise at this time, but it was no cause of the promise it self, nor of the accomplishment. For that without which, and before which the promise was, could not be a cause of the promise, or the good promised. Besides, the basis and foundation of this promise is Christ, whose incarnation could not be merited by Abraham's obedience. The particle because, is a note of order and consequence, showing to whom the promise did pertain, not of the cause why it was made, or the good promised should be performed.
These promises were freely made of grace, and of meere grace the blessings promised were conferred upon the seed. Fot Abraham 1himselfe was an Idolater, when it pleased God to call him out of Ʋr of the Chaldees, and to make these rich promises unto him. And as Abrahams calling was of grace, so are all the promises made unto him when he was first called. The wages is due unto him 2that worketh upon desert, but the inheritance was given to Abraham by promise. Abraham believed God, and it was imputed to him for righteousnesse. 3And if faith be reckoned to Abraham for righteousnesse, he hath not to glory before God. We reade indeed the Lord said unto4⟨p. 57⟩Abraham, for because thou hast done this thing, and hast not with-held 5thy Sonne, thine only Sonne, That in blessing I will blesse thee &c. But the same promise God had formerly made to Abraham, and faith in these promises was the cause of his obedience; therfore his obedience was not the cause why God gave the promise. An occasion or antecedent it might be of the renewing of the promise at this time, but it was no cause of the promise it selfe, nor of the accomplishment. For that whitout which, and before which the promise was, could not be a cause of the promise, or the good promised. Besides, the basis and foundation of this promise is Christ, whose incarnation could not be merited by Abrahams obedience. The particle because, is a note of order and consequence, shewing to whom the promise did pertaine, not of the cause why it was made, or the good promised should be performed.
The answer is, the word reward sometimes doth import nothing, but an absolute and free gift of God, though no action went before to which recompense was due: as Gen. 30. 18. Leah saith, God hath given me my reward, because I have given my handmaid to my husband, Psal. 127. 4. Children are the Inheritance of the 1Lord, and the fruit of the womb is his reward. There is a reward of a debt, such as is due to the workman for his labour upon desert: and a reward of grace, such as God giveth to them who labour in well-doing according to promise. A reward is given to the worker of free grace, but not for his work as the procuring or deserving cause. There is a relation of order and consequence betwixt the work and the reward, that the one goeth before and the other followeth, but not a proportion of equiparancie, price2 or degrees, that the one should match or purchase the other. A recompense is given to obedience, as comfort and solace to them that suffer for well-doing: but it is not given for their obedience, as wages to the labourer, or lands and possessions for the price paid in hand. Reward is sometimes called retribution: but in Scripture not only the reward of good or evil, but simply good or evil done is thereby signified, though nothing went before to deserve or procure it. Thou hast showed this day how thou hast dealt 3well with me. If I have rewarded evil▪ unto him that was at peace ⟨p. 58⟩with me. The Lord hath dealt bountifully with me. He hath 4not dealt with us after our sins, nor rewarded us after our iniquities. Deal bountifully with thy servant. And if a benefit freely vouchsafed be called a retribution, the retribution promised and of grace conferred upon the workers of righteousness, doth not infer dignity or worth in the work rewarded. For when God doth perform his promise of mere grace, he is said to retribute, not that he oweth any thing to any man, or that he can receive any that hath the reason of a benefit, but because he doth good unto them according as of his rich grace he was pleased to promise. And if God be said to render or repay a reward, thence it will not follow, that good works can merit ought at the hands of God: for the word is of far larger signification, and imports no more sometimes, but to restore to one, that which was his own before; as Matth. 22. 21. Render to Caesar, the things that are Caesars. Luk. 9. 42.
The answer is, the word reward sometimes doth import nothing, but an absolute and free gift of God, though no action went before to which recompence was due: as Gen. 30. 18. Leah saith, God hath given me my reward, because I have given my handmaid to my husband, Psal. 127. 4. Children are the Inheritance of the 1Lord, and the fruite of the wombe is his reward. There is a reward of a debt, such as is due to the workeman for his labour upon desert: and a reward of grace, such as God giveth to them who labour in well-doing according to promise. A reward is given to the worker of free grace, but not for his worke as the procuring or deserving cause. There is a relation of order and consequence betwixt the worke and the reward, that the one goeth before and the other followeth, but not a proportion of equiparancie, price2 or degrees, that the one should match or purchase the other. A recompence is given to obedience, as comfort and solace to them that suffer for well-doing: but it is not given for their obedience, as wages to the labourer, or lands and possessions for the price paid in hand. Reward is sometimes called retribution: but in Scripture not only the reward of good or evill, but simply good or evill done is thereby signified, though nothing went before to deserve or procure it. Thou hast shewed this day how thou hast dealt 3well with me. If I have rewarded evill▪ unto him that was at peace ⟨p. 58⟩with me. The Lord hath dealt bountifully with me. He hath 4not dealt with us after our sinnes, nor rewarded us after our iniquities. Deale bountifully with thy servant. And if a benefit freely vouchsafed be called a retribution, the retribution promised and of grace conferred upon the workers of righteousnesse, doth not inferre dignity or worth in the work rewarded. For when God doth performe his promise of meere grace, he is said to retribute, not that he oweth any thing to any man, or that he can receive any that hath the reason of a benefit, but because he doth good unto them according as of his rich grace he was pleased to promise. And if God be said to render or repay a reward, thence it will not follow, that good works can merit ought at the hands of God: for the word is of farre larger signification, and imports no more sometimes, but to restore to one, that which was his own before; as
4Psal. 7. ••.▪Psal. 1•. 6. Psal. 103. 10. & 116. 7. Psal. 114. 17. & 142. 7. Isa. 3. 9. 2 Sam. 16. 36. Psal. 103. 2. Judg. 9. 16. Verbum [Greek or Hebrew] quod vulgò redditur, retribuere, non semper significat parpari referre, seu idem repon•re, nimirum beneficium pro beneficio, injuriam pro injuria, sed etiam priorem con•erre in aliquem, vel bonum, hoc est, benefacere, &c. Kinch. ad vers. 4 c. 3. Jo•l. Mius in Psal. 13. 6.Psal. 7. ••.▪Psal. 1•. 6.
It is said of the child that our Saviour healed, he restored him to his father. Luk. 4. 20. He gave again the book to the Minister. Sometimes it is to give without respect to merit or desert; as Matth. 27. 58. Pilate commanded the body to be given unto him. Acts 4. 33. With great power the Apostles gave testimony of the resurrection of our Lord Jesus Christ. Numb. 3. 3. & 36. 2. 2 Chron. 6. 23. where the Hebrew hath nothing but give, the Septuagint translate it render or repay. Moreover, it signifieth to repay according to vow or promise, as is to be seen in many places of Scripture: Deut. 23. 21. Psal. 22. 26. Psal. 50. 14. & 116. 12, 17. Hos. 14. 2. Joh. 2. 10. Nah. 1. 15.1 In brief there is a retribution of justice strictly taken, which is according to desert: Jud. 1. 7. Jer. 32. 18. Exod. 22. 5, 6. and there is a retribution of grace and bounty, which is of favour according to promise, as Ruth. 2. 12. Prov. 13. 21. and 25. 22. not to add, that he that first doth good or evil, is said to retribute; Psal. 137. 8. Psal. 35. 12. So that if God be said to render or retribute according to our righteousness, it is not in respect of the worthiness of our deeds, as if they deserved it, but of his free promise and rich mercy, whereby he hath bound himself to accept of our sincere obedience, and graciously to reward it.
It is said of the child that our Saviour healed, he restored him to his father. Luk. 4. 20. He gave againe the booke to the Minister. Sometimes it is to give without respect to merit or desert; as Matth. 27. 58. Pilate commanded the body to be given unto him. Acts 4. 33. With great power the Apostles gave testimony of the resurrection of our Lord Jesus Christ. Numb. 3. 3. & 36. 2. 2 Chron. 6. 23. where the Hebrew hath nothing but give, the Septuagint translate it render or repay. Moreover, it signifieth to repay according to vow or promise, as is to be seen in many places of Scripture: Deut. 23. 21. Psal. 22. 26. Psal. 50. 14. & 116. 12, 17. Hos. 14. 2. Joh. 2. 10. Nah. 1. 15.1 In brief there is a retribution of justice strictly taken, which is according to desert: Jud. 1. 7. Jer. 32. 18. Exod. 22. 5, 6. and there is a retribution of grace and bounty, which is of favour according to promise, as Ruth. 2. 12. Prov. 13. 21. and 25. 22. not to adde, that he that first doth good or evill, is said to retribute;
1That a company of miscreant wretches should be beloved, saved, and a Sonne shine; reason cannot reach it, religion doth not desire it, nature doth not require it, justice doth not exact it, only love hath done it.That a company of miscreant wretches should be beloved, saved, and a Sonne shine; reason cannot reach it, religion doth not desire it, nature doth not require it, justi•e doth not exact it, only love hath done it.
when God manifested himselfe to Abraham to be God Almighty, the meaning is not so much to expresse what God is in himselfe, as what he would be to Abraham and his posterity: as afterwards when he saith he would be knowne unto them by his name Jehovah,
therby is meant that he would give being to the promises formerly made unto them. And in many passages, when the Scripture speakes of the eternity of God, the absolute eternity which respects God himselfe, is not understood: but that wherby he
is never interrupted, is said to be everlasting, Psal. 25. 6. Thy mercies which are everlasting, that is, which thou alwayes usest, being never interrupted. So it is a perpetuall speech, which is never interrupted or broken off, though it may have an end. So that we must wisely consider what doth agree to every place, even to the appointed end, and that rather hidden in the will of God, then made knowne to men. And if we take the Land of Canaan properly and literally, it was not the everlasting Inheritance of Israell absolute, but relative, not for ever, but for a long time prescribed of God, even untill the time of Reformation:
. Verbum 〈non-Latin alphabet〉 quod vulgò redditur, retribuere, non semper significat parpari referre, seu idem repon•re, nimirum beneficium pro beneficio, injuriam pro injuria, sed etiam priorem con•erre in aliquem, vel bonum, hoc est, benefacere, &c. Kinch. ad vers. 4 c. 3. Jo•l. Mius in
. So that if God be said to render or retribute according to our righteousnesse, it is not in respect of the worthinesse of our deeds, as if they deserved it, but of his free promise and rich mercy, whereby he hath bound himself to accept of our sincere obedience, and graciously to reward it.
