A30345:537
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.
And the answer to both these cavils is one, that certain it is Christ died for them that believe, and whosoever believeth in him truly and unfeignedly, shall have benefit by his death: but we need not, we cannot say, Christ died for them for whom he died not, or that God is changeable: For it is as sure and true, that they will not repent and believe for whom Christ died not. The connection is good, if the reprobate do repent and believe unfeignedly they ⟨p. 249⟩shall be partakers of the benefits of Christs death: but the simple Propositions are both false; the reprobates do repent, and they are partakers of the saving benefits of Christs death. Carnal reasonings have brought forth strange monsters in Divinity, and in this particular not a few: It is good for us to acknowledge the wisdom, justice, goodness, mercy and truth of God in all his ways, though we cannot wade into the depth of his counsels. If men give themselves leave to reason thus against the protestations of the Lord, why doth he entreat and persuade them to return? why doth he complain that they will not come unto him? if he give them not grace to come if they will, if he do not enable them: Might they not plead as well against the fore-knowledge of God in the same manner, if God certainly fore-know that men will not return upon such invitation, why doth he entreat again and again, sending his Prophets early, and calling upon them, when by the refusal of such mercy, they aggravate their sin, and increase their judgement. Sure amongst men such a course would be accounted idle, unless it was done for a further end. One answer will suffice to both Objections: but when shall we make an end, if we give way to our ignorant and blind imaginations.
And the answer to both these cavils is one, that certaine it is Christ died for them that believe, and whosoever believeth in him truly and unfainedly, shall have benefit by his death: but we need not, we cannot say, Christ died for them for whom he died not, or that God is changeable: For it is as sure and true, that they will not repent and believe for whom Christ died not. The connexion is good, if the reprobate doe repent and believe unfainedly they ⟨p. 249⟩shall be partakers of the benefits of Christs death: but the simple Propositions are both false; the reprobates doe repent, and they are partakers of the saving benefits of Christs death. Carnall reasonings have brought forth strange monsters in Divinity, and in this particular not a few: It is good for us to acknowledge the wisdome, justice, goodnesse, mercy and truth of God in all his wayes, though we cannot wade into the depth of his counsels. If men give themselves leave to reason thus against the protestations of the Lord, why doth he intreat and perswade them to returne? why doth he complaine that they will not come unto him? if he give them not grace to come if they will, if he doe not enable them: Might they not plead as well against the fore-knowledge of God in the same manner, if God certainly fore-know that men will not returne upon such invitation, why doth he intreat againe and againe, sending his Prophets early, and calling upon them, when by the refusall of such mercy, they aggravate their sin, and encrease their judgement. Sure amongst men such a course would be accounted idle, unlesse it was done for a further end. One answer will suffice to both Objections: but when shall we make an end, if we give way to our ignorant and blind imaginations.