A30345:468
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.
It is objected, that the holy Ghost speaketh generally in the beginning of the Chapter, What is man? But how to frame any1 reason from those words to disprove the former limitation I see not. For this word man designs the nature of man in general, but with relation to the person of Christ, and is spoken of the nature of man, as to be united to the person of Christ, and alleged by the Apostle to prove, that the world to come, is put in subjection unto him as man. And if it be extended further then to Christ as man, it must be restrained unto the faithful, to whom that which followeth may be applied by communication and fellowship with Christ.
It is objected, that the holy Ghost speaketh generally in the beginning of the Chapter, What is man? But how to frame any1 reason from those words to disprove the former limitation I see not. For this word man designes the nature of man in generall, but with relation to the person of Christ, and is spoken of the nature of man, as to be united to the person of Christ, and alleadged by the Apostle to prove, that the world to come, is put in subjection unto him as man. And if it be extended further then to Christ as man, it must be restrained unto the faithfull, to whom that which followeth may be applied by communication and fellowship with Christ.
Again, it is objected, that Christs dominion over all is grounded on his death: but if that be granted, it is not necessary his death should be simply for all men. For the Apostle speaks of1 Christs dominion, not only over all men, but over all things, the Angels themselves not excepted: but it was not requisite, Christ should die for all things, even for the Angels, as they themselves confess. His power extendeth it self unto all creatures, to whom he can command obedience at his pleasure, and unless they perform it, inflict punishment. For he is made Lord of the world, and all power is given unto him in heaven and earth. Christ hath Sovereignty over all things, and doth rule over all men, the faithful to life, the unfaithful to death, Corvin. in Molin. cap. 12. § 26. This dominion of Christ stands well with reason, is consonant to the Scripture, but was not purchased by his death simply for them.