A30345:254
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.
Secondly, in the promulgation of the Law, the Lord proclaims himself to be the God of Israel, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Some hold these words to be the affirmative part of the Commandment, in which the Gospel is preached, and the promises contained therein offered. Others, that it is a Preface to the whole Law, or prefixed as a reason to persuade obedience to the first Commandment. But universally all acknowledge them to be the free Covenant, which promiseth pardon of sin, and requireth1 faith in the Messiah. God is the God of all creatures, because he made and doth conserve all: but by peculiar right he is the God of his Church, because he hath chosen it to be heir of his Kingdom: whence the people are said to be blessed, that have God for their God. The Covenant of grace is expressed in these2 words, I will be thy God and thou shalt be my people: Wherein God promiseth to be favourable to the iniquity of his servants, and to remember their sins no more: and to bless them with all spiritual blessings in heavenly things. When God then saith to Israel,3 I am your God, which brought you out of the land of Egypt; doth he not propound himself as their King, Judge', Saviour and Redeemer: ⟨p. 105⟩Spiritual Redeemer from the bondage of sin and Satan, whereof that temporal deliverance was a type. And although4 there be no express mention of a Mediator in the Law, yet it is included in the word of promise, I am thy God. From Evangelical promises, and the remembrance of them, and a late type, the Lord makes beginning, when he gave his Law. And it is further to be noted, that as these words, I am the Lord thy God, are prefixed to the first Commandment in the Law, so are they annexed5 to all others in sundry places of Scripture, as an argument to move to sincere obedience. Least the Jews should fear (as it cometh to pass in doubtful matters) they hear that the rule of life is prescribed unto them of the true and only God, who is theirs by Covenant. Least diffidence should make them slack, God comes familiarly, and commends his gracious Covenant unto them. The reason from all this is plain, that Covenant wherein the Lord promiseth, or proclaimeth himself to be the God of Israel, is the Covenant of grace, which God made with Israel.