A30345:496
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, if Christ died not for all men, then a man may ⟨p. 226⟩doubt, whether he should believe or no? But that scruple is not removed by the contrary persuasion, that Christ died for all mankind in the common lapse: for so Christ died for many men, that neither can nor ought as such to believe: and he that questioneth whether he should believe, doth it in respect of former transgressions, abuse of grace, neglect of the means, and conscience of his own unworthiness, in which case it affords small comfort, and less resolution to inform him that Christ died for all men as sinners, but not as impenitent or unbelievers. But the direct way and course to comfort the distressed and doubting soul in that perplexity, is to inform him that his sins are pardonable, because in Christ forgiveness is offered unto him; that he is particularly called being hungry, thirsty burdened, finding himself destitute both of grace and comfort, to come unto Christ for them both: and being graciously invited, he is without further dispute or delay to cast his soul upon the promises of mercy and come unto Christ, that he might be refreshed. But they are in vain commanded to believe, if Christ died not for them, because they cannot believe. Is it then in vain, that the obstinate and rebellious are commanded and invited to believe, who as such cannot believe? Was it in vain, that God commanded Pharaoh to let Israel go? that our Saviour would have gathered Jerusalem, when the things concerning her peace, were hid from her eyes? Might not men argue by the same reason, that it was in vain for God to entreat and persuade them to believe, when he did fore-know that by such invitation they would not be allured to come unto him? And if they cannot believe; it is not through the unreasonableness or absurdity of the thing commanded, which doth excuse, nor impotency of weakness, as if they would believe, but cannot, which is to be pitied; but impotency of wilfulness and prave affection, the more unable to believe, the more wilful to refuse, which is inexcusable. And though I cannot say, God hath given to every man to believe if he will: Yet sure, God is not wanting to any man in that which either in justice or promise he is bound to give:
It is objected, if Christ died not for all men, then a man may ⟨p. 226⟩doubt, whether he should believe or no? But that scruple is not removed by the contrary perswasion, that Christ died for all mankind in the common lapse: for so Christ died for many men, that neither can nor ought as such to believe: and he that questioneth whether he should believe, doth it in respect of former transgressions, abuse of grace, neglect of the meanes, and conscience of his owne unworthinesse, in which case it affords small comfort, and lesse resolution to informe him that Christ died for all men as sinners, but not as impenitent or unbelievers. But the direct way and course to comfort the distressed and doubting soule in that perplexity, is to informe him that his sins are pardonable, because in Christ forgivenesse is offered unto him; that he is particularly called being hungry, thirstie burdened, finding himselfe destitute both of grace and comfort, to come unto Christ for them both: and being graciously invited, he is without further dispute or delay to cast his soule upon the promises of mercy and come unto Christ, that he might be refreshed. But they are in vaine commanded to believe, if Christ died not for them, because they cannot believe. Is it then in vaine, that the obstinate and rebellious are commanded and invited to believe, who as such cannot believe? Was it in vaine, that God commanded Pharoah to let Israel goe? that our Saviour would have gathered Jerusalem, when the things concerning her peace, were hid from her eyes? Might not men argue by the same reason, that it was in vaine for God to intreate and perswade them to believe, when he did fore-know that by such invitation they would not be allured to come unto him? And if they cannot believe; it is not through the unreasonablenesse or absurdity of the thing commanded, which doth excuse, nor impotency of weaknesse, as if they would believe, but cannot, which is to be pitied; but impotency of wilfulnesse and prave affection, the more unable to believe, the more wilfull to refuse, which is inexcusable. And though I cannot say, God hath given to every man to believe if he will: Yet sure, God is not wanting to any man in that which either in justice or promise he is bound to give: