A30345:601
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.
There is a most near conjunction between him and us. He conversed amongst men, and was a member of that Tribe and Society amongst whom he lived, and therefore was together with them under that Roman yoke which was then upon the people, and in that relation paid tribute unto Cesar: He had the nature of man, and was subject to all humane and natural infirmities without sin. He was mystically married unto his Church, and therefore was answerable for the debts and misdemeanours of his Church. He entered into Covenant, and became surety for man, and therefore was liable to mans engagements. He became the possession in some sort of his Church, whence it is that we are said to have him. 1 Joh. 5. 12. not by way of dominion (for so we are his. 1 Cor. 6. 19.) but by way of communion and propriety. He was Lord of his own life, and had therefore power to lay it down, and to take it up. And this power he had (though he were in all points subject to the Law as we are) not solely by virtue of the hypostatical union, which did not for the time exempt him from any obligations of the Law, but by virtue of a particular command, constitution, and designation to that service of laying down his life. This commandment have I received of my Father. Joh. 10. 18. Moreover, he had power ample enough to break thorough the sufferings he undertook, and to assume his life, and former condition again. I have power to lay it down, and I have power to take it up. And therefore it was most just and righteous, that Christ in himself innocent, should suffer for us in our selves guilty, which doth more plainly appear, in that all parties are glorified, and all parties are willing and well-pleased. All parties are glorified: The Father is glorified in the obedience of his Sonne. Joh. 12. 27, 28. John 17. 4. The Son is glorified by the Father. Joh. 17. 5. Heb. 2. 7. crowned with glory: and the sinner glorified, being received into favour.