A30345:159
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.
In this passage, Abraham believed God, and it was imputed to 1him for righteousness, both the spiritual good things promised on Gods part in the Covenant, and the condition required on mans part, are implied. For the Apostle hence concludes, that Abraham was freely justified by grace through the redemption that is in Christ Jesus: and in this is included all eternal and spiritual blessings, which do accompany each other. For whom God doth justify, them he glorifieth. In the first expression, the thing required on our parts was obscurely implied, and we had much to do to find it out: but in this passage it lieth bare. Abraham believed, &c. This condition in Abraham, the Apostle fully followeth against the Justiciaries of his and our times, opposing it to the condition of works in attaining the blessings of Abraham, strongly proving that this faith made Abraham the friend of God, and a justified person, having nothing to glory in this kind before God, from any work. But seeing this text is so oft alleged and pressed by the Apostles, and so much controverted among men, it is not amiss to handle the words more at large. In the Original word for word they run thus, He believed the Lord, or in the Lord, and he imputed that to him righteousness. The Septuagint render it, and the Apostles allege it thus, Abraham believed God, and it was imputed to him for righteousness: The word, believed, imports, he thought the words of God to be sure, certain, ⟨p. 60⟩stable and constant: and signifieth such a belief, as is opposed to fainting: as it is said of Jacob; when he heard the report of his sons that Joseph was alive, his heart fainted, because he believed not: but when he believed, his heart revived. Gen. 45. 25, 26. And David saith of himself, I had fainted▪ unless I had believed, Psal. 27. 13. So that it is a lively motion of the heart or soul assenting unto, and trusting in the word of God as firm and steadfast. Now whether you read the word following, in or upon God, as Arias and Pagnine, or God, as the Apostles allege it; it is all one: for here to believe God, as all circumstances do show, is to put trust and confidence in God, or with lively adherence to stick or cleave