A30345:701
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.
Knowledge is either prescribing or persuading, true, and solid: either of the thing simply considered, or of the thing considered with all his circumstances, certain, just, profitable and pleasant, answerable in some sort to the nature, excellency and use of the thing known: And in this case, the heart is not overruled, contrary to the full, spiritual, and infallible evidence of divine truth, seriously thought upon, unto a practical judgement. This is the learning of Christ, the teaching of the Father, the knowing of things which pass knowledge. Christ is not known▪ ⟨p. 335⟩if he be not acknowledged as he is propounded; what perfect1 knowledge doth perfectly, that imperfect knowledge doth imperfectly: As the end acknowledged cannot be refused, by like right, neither can the means acknowledged, the means, I say, necessary, only necessary, and without which there is no possibility or likelihood to obtain the end. For will is a reasonable appetite, and therefore doth not stir from such a good as is fully and spiritually represented unto it with evidence, certainty, profit, and delight, as the most universal, adequate, and unquestionable object of the desires and capacities of an humane soul, and that both simply and in comparison: for the freedom, and willing consent of the heart is not lawless, or without rules to moderate it, but it is therefore said to be free, because whether out of a true judgement, it move one way, or out of a false another, yet in both it moveth naturally in a manner suitable to its own condition.
Knowledge is either prescribing or perswading, true, and solid: either of the thing simply considered, or of the thing considered with all his circumstances, certaine, just, profitable and pleasant, answerable in some sort to the nature, excellency and use of the thing known: And in this case, the heart is not overruled, contrary to the full, spirituall, and infallible evidence of divine truth, seriously thought upon, unto a practicall judgement. This is the learning of Christ, the teaching of the Father, the knowing of things which passe knowledge. Christ is not known▪ ⟨p. 335⟩if he be not acknowledged as he is propounded; what perfect