A30345:542
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.
Many things are answered to this argument; As first, that it is1 not said Christ died for his sheep, or brethren only, and that his dying for them doth not exclude others; as Paul saith, Christ died for him, applying the death of Christ to himself, but not excluding others. But the instance is not like; for these words (for me) are not disjunctive to distinguish Paul from the rest of the faithful, but from unbelievers, or them that were not in the same state or kind. This is a privilege common to Paul with all believers, that Christ died for him: in respect of them then it is not disjunctive, but in respect of them who be not partners in that prerogative, it is disjunctive. Therefore the example doth rather prove the speech to be restrictive, then otherwise: for as these words of Paul, Who loved me, and gave himself for me, distinguish Paul from the company of unbelievers, and so are exclusive: in like manner are these words of our Saviour, I lay down my life for my sheep, restrictive and exclusive. In those Texts there is no exclusive particle expressed, but the proposition for sense is restrictive. For when difference or distinction is contained in some term, the Proposition is for sense exclusive, no less then if it was ⟨p. 253⟩expressly noted. Thou shalt fear the Lord thy God, him shalt thou 2serve, and to him shalt thou cleave: here is no restriction or exclusion expressed, but in sense it is exclusive, Call upon me in the time of 3trouble, and I will hear thee: only is not added, and yet for the sense the words are exclusive. In thy seed shall all the Nations of the earth be blessed; though no exclusion be expressed, the Apostle is4 bold to interpret it, as if it had been said, In thy seed alone. Whom he foreknew, them he predestinated: this proposition is not5 expressly exclusive, is it not then exclusive in sense? When David saith, The Lord is my God, he excludes not the faithful from the same preeminence: but when the Lord saith to his people, I am the Lord thy God, he excludes them that be not in Covenant. Abraham believed God, and it was accounted to him for righteousness: