A30345:519
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 last refuge is, That any man might have had the Word, using that little well that God gave. How should he have had it? By ordinary means, or extraordinary revelation. Some are bold to affirm, he should have had it after an extraordinary manner. Others speak of I know not what possibility by traffic, and the like: both sorts utter strange things, and it is reason we should require better proofs then bare affirmations. To him that hath shall be given, is a proverbial speech, whereby our Saviour signifieth, that they who be enlightened by the Gospel, and use well the supernatural gifts they have received, shall be enriched with an happy increase. And that the contemners of the Gospel and grace bestowed upon them, shall have that taken from them which they seemed to have. But that men unregenerate can of themselves use their natural gifts in an acceptable manner, or that God will bestow supernatural, upon them that use their natural gifts minus male, as Arminius speaks, is neither found in the Text, nor confirmed from any circumstance of it. Twice we find the passage used, Matth. 13. 12. and 25. 29. In the first it is manifest, our Saviour speaks of them that enjoyed the Gospel: In the second, of those that used their Talent, whereby gifts not natural, but supernatural are meant: because the Lord doth freely bestow eternal life immediately upon them that use their Talent well, which they will not say, he doth upon them who use their natural gifts minus male. In both places our Saviour shows, how God dealeth with his, giving them a taste of his goodness, whereby they thirst after the augmentation of his grace the more earnestly, when he doth not affect the hearts of all men in that manner. And if natural gifts (which they call common grace) be understood, then for the abuse of this light or grace, God doth not only with-hold from men the supernatural means of grace, but takes from them their natural gifts which they had: For so the Text runneth, And from him that hath not, even that which he had, or seemed to have, shall be taken away. And then I would demand, whether Christ died for them that so abused their natural gifts as such, or no? If he did, then he died for many, to whom he vouchsafeth not means sufficient to bring them to salvation, or faith in him.
The last refuge is, That any man might have had the Word, using that little well that God gave. How should he have had it? By ordinary meanes, or extraordinary revelation. Some are bold to affirme, he should have had it after an extraordinary manner. Others speake of I know not what possibility by traffique, and the like: both sorts utter strange things, and it is reason we should require better proofes then bare affirmations. To him that hath shall be given, is a proverbiall speech, whereby our Saviour signifieth, that they who be enlightened by the Gospell, and use well the supernaturall gifts they have received, shall be enriched with an happy encrease. And that the contemners of the Gospell and grace bestowed upon them, shall have that taken from them which they seemed to have. But that men unregenerate can of themselves use their naturall gifts in an acceptable manner, or that God will bestow supernaturall, upon them that use their naturall gifts minus male, as Arminius speakes, is neither found in the Text, nor confirmed from any circumstance of it. Twice we find the passage used,