A30345:64
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.
for it is impossible that Christ, the death and blood of Christ, and our faith should be together the efficient or procuring causes of Justification or Salvation. When the Apostle1 writeth, that man is not justified by works, or through works, by the Law or through the Law (opposing faith and works in the matter of Justification, but not in respect of their presence: faith, I say, and works, not faith and merits which could never be) without doubt he excludes the efficiency and force of the Law and works in justifying: But the particles By and of do not in the same sense take Justification from the Law and works, in which they give it to faith. For faith only doth behold and receive the promises of life and mercy, but the Law and works respect the Commandments, not the promises of mere grace. When therefore Justification and life is said to be by faith, it is manifestly signified, that faith receiving the promise, doth receive righteousness and life freely promised. Obedience to all2 Gods Commandments is covenanted, not as the cause of life, but as the qualification and effect of faith, and as the way to life. Faith that embraceth life is obediential, and fruitful in all good works: but in one sort faith is the cause of obedience and good works, and in another of Justification and life eternal. These it seeketh in the promises of the Covenant: those it worketh and produceth, as the cause doth the effect. Faith was the efficient ⟨p. 20⟩cause of that precious oblation in Abel, of reverence and preparing3 the Ark in Noah, of obedience in Abraham: but it was the instrument only of their justification. For it doth not justify as it produceth good works, but as it receiveth Christ, though it cannot receive Christ, unless it brings forth good works. A disposition to good works is necessary to justification, being the qualification of an active and lively faith. Good works of all sorts are necessary to our continuance in the state of justification, and so to our final absolution, if God give opportunity: but they are not the cause of, but only a precedent qualification or condition to final forgiveness and eternal bliss.
for it is impossible that Christ, the death and blood of Christ, and our faith should be together the efficient or procuring causes of Justification or Salvation. When the Apostle