A30345:244
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.
For first say they, it could not be the vailing of the blood of Christ in the Ceremonials; for the Ceremonies was a sufficient veil to hide that, and to have put an other veil had been against Gods love, who would have the people spiritual to look into it for Salvation: one veil was sufficient to hide so precious a treasure. But to the Text, it is plain in the beginning of the Chapter 2 Cor. 3. 3. that the Apostle means the writing of the Law in their hearts, namely the Commandments of the Moral Law by removing the Curse, that the heart may close in with it. Secondly, Vers. 6. The ministry of the Spirit is opposed not to the Cloud of Ceremonies, but to the letter of the Law Moral: for this killeth, so did not the Ceremony, but quickening his measure. Thirdly. Vers. 7. The Ministry of the Gospel is opposed to that which was graven in stone, which was the Moral Law only. Fourthly, Vers. 13. Moses his veil was put on when Moses was read, and not the Ceremonial Law alone, as intending the vailing of the Curse of the Moral Law. Fifthly, That which bears show is Vers. 14. where the Text faith, that the veil was taken away in Christ. It is true that ⟨p. 100⟩the Ceremonies were removed in the coming of the substance, but is it not as true, and here meant, that the curse o• the Law was removed by the coming of Christ, and so the veil made needless, Gal. 3. 13. But Vers. 15. the veil yet remains when Moses is read, which cannot be the Ceremony vailing the blood of Christ, for that is removed in act: for the Jews sacrifice not for want of an Altar: but it is most true of the veil of the Moral Law to cover wrath. For as it was a mercy to veil it to that people till Christ came, so it is now a judgement Christ being come to shade it. For it might be, if seen, an accidental cause to drive them to Jesus the Son of Mary for a Saviour. But the knot lieth in the 18. verse, But we all &c. where it is thought, and strongly spoken, that the veil signifieth the Ceremonial Law. It is true there is a flat opposition of Christian and Jew, the one with open face beholding Christ, the other not daring to see the glory of the Lord in giving the Law.
For first say they, it could not be the vailing of the blood of Christ in the Ceremonials; for the Ceremonies was a sufficient vaile to hide that, and to have put an other vaile had been against Gods love, who would have the people spirituall to looke into it for Salvation: one vaile was sufficient to hide so precious a treasure. But to the Text, it is plaine in the beginning of the Chapter