A30345:269
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.
The Law doth not so directly and expressly teach faith in1 Christ, but require obedience, yet doth it lead us to Christ, and more obscurely command faith in him. The Gospel doth more fully reveal Christ, and the grace of God in him, commanding faith by name: but it doth also urge, press, and exact obedience. Thus sweetly do the Law and Gospel consent together. But here it is to be noted, that faith is commanded in the Law, which exacteth every thing that is good, but it is given to us, not by the Law, but of the holy Ghost. The distinction of the Law and Gospel as they are opposed one to another is clear and evident: but as the Law was given to the Jews it is not opposite, but subordinate to the Gospel. The Law in it self considered exacted perfection of works as the cause of life: but when that was impossible to man by reason of the infirmity of his flesh, it pleased ⟨p. 114⟩the Lord to make known to his people by the ministry of Moses, that the Law was given, not to detain men in confidence of their own works, but to lead them unto Christ. Whatsoever the Law teacheth, whatsoever it promiseth, whatsoever it commandeth, always it hath Christ for the scope thereof. For though the Law of righteousness promise a reward to the keepers thereof; yet after it hath shut up all men under sin, it doth substitute another righteousness in Christ, which is received by faith, not purchased by the merit of works. And therefore the Apostle doth reprehend the Jews, as perverters of the true sense and meaning2 of the Law, when they sought to be justified by their works, and showeth that Moses taught them to look for Salvation in the Messiah, and seek for that righteousness which is by faith▪ Whereby it is manifest, that the Law was given […] be a manuduction unto Christ, in whom we have Redemption from all things, from which by the Law of Moses we could not be justified; and a rule to the faithful according to which they must frame their conversation. For what word was that which Moses saith was near, even in their hearts, but the Law which the Lord gave upon Mount Sinai, and promised to write in the hearts of his people under the Covenant of Grace.
The Law doth not so directly and expressely teach faith in