A30345:478
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 argument à pari is of no weight, manifestly confuted both by Scripture and experience it self. For to many that perish is the word of Salvation sent, they receive it, profess it, rejoice in it, live under the Ordinances of grace, be partakers of sundry graces of the Spirit: all which be special fruits of Christs death, special to some, not common to all men: and in which respects Christ is said to die for them. But to affirm the same things of every particular man in the world, is to offend against common sense. If Christ had died for one wicked man that perished, because he had been wicked, or for that reason, there had been some truth in the argument: but some fruits of Christs death are imparted to some although they be wicked, not because they are wicked, ⟨p. 214⟩or for that reason. Besides, it is one thing to say, Christ died for some that perish, as they partake the fruits of his death in themselves belonging to Salvation, which is granted, another to say, Christ died for all men, considered as fallen according to the will of God, and intention of Christ as Mediator, with full purpose to purchase for them actual reconciliation on Gods part, which is, that they contend for. So that this objection will be of no force, until it can be proved, that impetration is application, they be in Covenant, who be not, nor never were in Covenant; they have the Gospel, who never heard of the Gospel; they have received the promise of Salvation, who are rejected and cast off of God, as aliens from the Covenant; Christ is amongst them, who never had possible means imaginable to come to the knowledge of the truth; and they are enlightened, and have tasted of the good word of God, and of the powers of the life to come, who all their life long have lived in ignorance and infidelity, and not heard that there is a Christ.1
The argument à pari is of no weight, manifestly confuted both by Scripture and experience it selfe. For to many that perish is the word of Salvation sent, they receive it, professe it, rejoyce in it, live under the Ordinances of grace, be partakers of sundry graces of the Spirit: all which be speciall fruits of Christs death, speciall to some, not common to all men: and in which respects Christ is said to die for them. But to affirme the same things of every particular man in the world, is to offend against common sence. If Christ had died for one wicked man that perished, because he had been wicked, or for that reason, there had been some truth in the argument: but some fruits of Christs death are imparted to some although they be wicked, not because they are wicked,