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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30345	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.	Ball, John, 1585-1640.; Ashe, Simeon, d. 1662.	1645 (1645)	Wing B579; ESTC R6525	360,186	382

seeke attonement and to walke sutably He doth remove the guilt of sinfully from the conscience of the offending brethren Heb. 9 14 15. He is potent with God to satisfie revenging Gal. 3. 13 14. justice by presenting his bloud to remove the curse of the Law that those which are called might receive the inheritance He alone hath in his owne person performed obedience to the broken Law of God and fulfilled all righteousnesse and by his crosse hath cancelled the hand-writing that was against us and broken downe the partition and slayed hatred and enmity betwixt the brethren Ephes 2. 14 15. But of this more hereafter The Fathers received Heb. 11. 13 14. not the promises but saw them afarre off and were perswaded of them and saluted them with great sweetnesse but under the new Covenant we have recived the promise God hath sent his Son into the world borne of a woman and made under the Law and openly manifested him to be the Son of God And if Gal 4. 4 5. the appearing of Christ God and man did adde much to the joy and comfort of the Saints in glory the manifestation of Christ in the flesh must adde to the faith and comfort of them that waited for the salvation of Israel The Incarnation of Christ was the day of his Coronation and of his espousals wherein in speciall manner Cant. 3. 11. he contracted him unto his Church Goe forth O ye daughters of Zion and behold King Salomon with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of heart The Fathers expected deliverance from the curse of the Law and to inherit the promises in and through the Messiah and the Sacrifices did prefigure and Prophets fore-tell the death of the Messiah but we may well thinke the faithfull did not distinctly understand how the Saviour promised was to satisfie justice and by death to overcome him that had the power of death But in the new Testament we learne expressely that Christ is made of God unto us wisdome righteousnesse sanctification and redemption how he satisfied justice by one oblation of himselfe removed the curse of the Law destroyed him that had the power of death purchased the promised Spirit and ratified all the promises of the Covenant by his death and bloud-shed Heb. 9. 15. Thirdly He is entred into heaven appeareth before the Father and maketh request for his people unto which there is pre-required a power and prevalencie over all his enemies to breake through the guilt of sin the curse of the Law and the chaines of death with which it was impossible that he should be held And this power of Christ was shewed in his Resurrection wherein he was declared to be the Son of God with power Rom. 1. 4. and in his ascension wherein he led all his enemies captives Ephes 4. 8. and in his sitting at the right hand of God farre above all principalities and powers Ephes 1. 19 20. All which did make way to the presenting of his Sacrifice before the Mercy-seat which is the consummation of it and without which he had not been a Priest We have such an high Priest saith the Apostle as is set downe at the right hand of the Majestie in the heavens for if he were on earth he should not be a Priest seeing that there are Priests which offer gifts according to the Law Heb. 8. 1 4. Christ our high Priest having offered up himselfe an expiatory Sacrifice once for all by his divine power rose againe from the dead and is entered into the very heavens to appeare in the presence of God for us Heb. 9. 24. Levit. 16. 11 15. It was the same continued action whereby the Priest did offer without the holy place and did then bring the bloud into the holiest of all Heb. 13. 11. For the reason why it was shed was to present it to the mercy-seat and to shew it unto the Lord there Heb. 9. 8. Inchoari potest functio veri Sacerdotis stante typico Sacerdotio perfecta esse non potest illo stā●e Oblatio peracta in terra perfectissima f●it sed perfectione partis non perfectione totius Aliud est offerre in terra aliud peracta oblatione manere in terra Heb. 1. 3. 10 5 6 9. 1● 1 Cor. 5. 7. So Christs act or office was not ended nor fit to denominate him a compleate Priest till he did enter with bloud and present his offering in the holiest of all not made with hands Heb. 9. 24. And therefore he had not been a Priest if he should have continued on the earth for there was another Priest-hood there which was not to give place but upon the accomplishment of his for the whole figure was to passe away when the whole truth was come Now Christs oblation was the truth prefigured in the Priests sacrificing of the beast and his entrance into heaven was the truth prefigured in the Priests carrying of the bloud into the holiest of all And therefore both these were to be accomplished before the Leviticall Priest-hood did give place Some referre this to the oblation of Christ whereof they make two parts the one exp●atory when Christ suffered upon the crosse the other presentatory when he doth appeare in heaven before God for us the one of killing or suffering the other of ostension the one finished on earth when Christ suffered without the gate because as no sin so no punishment can come within the holy place the other performed in heaven satisfaction being Heb. 13. 11 12. first made on earth The first was not a preparation of a Sacrifice but a Sacrifice the latter was not so much a Sacrifice as the commemoration of the Sacrifice made for appearing in heaven is not properly a sacerdotall act unlesse it leane upon the vertue of the Sacrifice performed the first was an act of humiliation the latter Heb. 10 8 ●● of glory the first performed once for all the latter done continually that the explatory Sacrifice or obtaining of redemption this the application of redemption The Sacrifice consisted in the Videtur etiam spect are consuetudines Regum Iudicum inter homines Reges enim soederati in suis aulis matuo habent Legatos pacis obsides qui quamdiu apparent in Regis conspectu firma stat confoederatio death of Christ alone the application thereof is grounded upon Christs death as its merit but effected by the life of Christ as its immediate cause When the Apostle saith Christ appeareth before the Father for us the expression is borrowed from the custome of humane Courts for as in them when the Plaintiffe or Defendant is called their Atturney appeareth in their name and behalfe so when we are summoned by the justice of God to defend our selves against those exceptions and complaints which it preferreth against us we have an Advocate with the Father even Jesus Christ

with money of the stranger which is not of his seed Thus Ishmael Esau and others were circumcised counted Abrahams seed and under Covenant untill they fell away and discovenanted themselves but their posterity are not counted for the seed because they utterly fell away and departed from the faith The whole Nation of the Jewes descending from Jacob was accounted the seed of Abraham untill the time of Reformation though many amongst them were wicked and oft-times fell away I know saith our Saviour to the Pharisees ye are Abrahams seed but yee John 8. 37. seeke to kill me so did not Abraham In respect of the externall administration of the Covenant they were counted the seed but they walked not in the steps of the faith of Abraham and therefore indeed and truth they were not the seed And the Apostle speaking to the Jewes who had put Christ to death saith Ye are the children of the Prophets and of the Covenant which God made with Act. 3. 25. our Fathers saying unto Abraham And in thy seed shall all the Kinreds of the earth be blessed Further it is to be observed that in all the seed the Covenant reacheth to Infants borne of the seed under the Covenant which was the reason why they must receive the seale of the Covenant at eight dayes old Neither must we put off this that Infants have only jus foederis for they be foederati Your children are holy saith the Apostle 1 Cor. 7. 14. Holy by Covenant though by nature sinfull Indeed it is true they be not capable of many actuall injoyments under the Covenant nor of actuall Faith but through the free grace and acceptation of God the Promise of forgivenesse and the Kingdome of Heaven belongeth unto them So that if any person come into Covenant and procreate children that man and his issue are foederati and may grow up into a further body from that beginning From this we may see the true ground of all Covenants as they receive difference Luk. 18. 9. from the parties injoying whether personall family-Covenants or nationall Personall is the cause of family-Covenants as Abrahams Covenant the ground of his Families entrance and so the Covenant made with the Family the ground of nationall as in the Families of Jacob cast together made all Israel under Covenant And herein appeares the truth of the former distinction that the Covenant is made according to internall force and efficacy or outward administration only The things on Gods part promised under this manifestation to Abraham and his subfederates are held forth in these and the like expressions I will make thee a great Nation and I will blesse thee Gen. 12. 2 3. and make thy name great and thou shalt be a blessing And I will blesse them that blesse thee and curse him that curseth thee and in thee shall all Families of the earth be blessed Vnto thy seed will I give this land ver 7. Lift up now thine eyes and look from the place where thou art Northward and Southward and Eastward and Westward For all the Land Gen. 18. 18. Gen. 13. 14 15 16. which thou seest to thee will I give it and to thy seed for ever And I will make thy seed as the dust of the earth so that if a man can number the dust of the earth then shall thy seed also be numbred Feare not Gen. 15. 1. ver 5. Abraham I am thy shield and thy exceeding great reward Looke now towards Heaven and tell the starres if thou be able to number them And he said unto him So shall thy seed be I am the Almighty Gen. 17. 1. 2. 3. 6. 7. 8. ver 19. God and I will make my Covenant between me and thee and will multiply thee exceedingly and thou shalt be a Father of many Nations And I will make thee exceeding fruitfull and I will make Nations of thee and Kings shall come out of thee And I will establish my Covenant between me and thee and thy seed after thee in their generations for an everlasting Covenant to be a God unto thee and to thy seed after thee And I will give unto thee and to thy seed after thee the Land wherein thou art a stranger all the Land of Canaan for an everlasting possession and I will be their God By my selfe have I sworne saith the Gen. 22. 16 17. and ●4 7. Lord for because thou hast done this thing and hast not with-held thy Sonne thy only Sonne That in blessing I will blesse thee and in multiplying I will multiply thy seed as the starres of heaven and as the sand which is upon the sea-shore and thy seed shall possesse the gates of his enemies And in thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voice The grand Promises of this Covenant are that God would be the God of Abraham and of his seed whereby is signified that God would be to him what he had revealed himselfe to be his King Psal 33. 1● and 144 15. Psal 4● 14. Hieron in Ez. 1. Shad●ai Sy● Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtu●erunt quod nos fortem r●bustum possumus dicere Is●● 13. 6. and Father his Portion and Protectour that he would pardon his sinne write his Law in his heart leade him into all truth defend him from all evill and in due time receive him unto glory Happy are the people that be in such a case yea blessed are they that have God for their God This God is our God for ever and ever he shall be our guide untill death And this is implyed in that the Lord expressed himselfe unto Abraham to be Almighty or All-sufficient the nurse of all living things strong and potent to doe whatsoever he will who can bring all things to nothing as he made all things of nothing can give and take away give plentifully abundantly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 49. 25. Gen. 17. 1. and 28. 3. and 35. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleaseth himselfe whose goodnesse doth copiously reach unto all his creatures The Sept. Interpreters sometimes expresse this title by the common name of God sometimes they omit it altogether and for I am God Almighty they translate I am thy God sometimes they put for it the God of heaven Psal 91. 1. sometimes they render it by a word that signifieth fit sufficient strong and potent Job 31. 2. but most commonly Almighty Omnipotent able to doe all things Job 15. 25. and 22. 25. and 23. 16. and 26. 16. and 27. 11. and paraphrastically who hath made all things Job 8. 3. Sometimes they turne it heavenly Psal 68 15. once they retaine the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 10. 5. and once they use an expression which comes nigh to selfe sufficiency and contentation Job 29. 5. qui materia copiosus est valde But 〈◊〉

5. Psal 103. 8. Isai 55. 7. Ier. 9. 24. and 31. 20. Luke 6. 36. Rom. 2. 4. And if the Lord should utterly destroy all men there should be no Religion upon earth as man should everlastingly loose the fruition of God so he should likewise loose the voluntary service and subjection of his creature Iohn 15. 8. Ezek. 33. 11. For these reasons God purposed not utterly to cast man off and poure upon him deserved vengeance but withall he purposed not to let sinne goe unrevenged and that for these reasons First because of his great hatred thereunto He is of purer eyes then to behold evill he cannot looke on iniquity Hab. 1. 13. it provoketh abhorrency in him Psal 5. 6. Zach. 8. 17. Rev. 3. 16. Amos 5. 21 22. Isa 1. 13 14. And what is more convenient then to testifie how much sinne is displeasing unto him which is done most conveniently by punishment Exod 32. 10 11. Numb 11. 1. 16. 22. Joh. 3. 36. Impunity hath this in it that it makes that sinnes be l●sse esteemed as feare of punishment is a ready way to keepe men in awe They that have written of the relaxation of Proxima sunt idem ac tantundem Lawes doe note that those relaxations are best to which some commutation or recompence is annexed because by that meanes the authority of the Law is preserved and obedience given to that reason which was the cause of the Law And hence we may gather a second reason why God would not pardon sinne without satisfaction sc his truth and the Law which he had established against sinne which he will in no wise abolish one jot or title shall in no wise passe from the Law till all be fulfilled Matth. 5. 18. For it is altogether undecent especially to the wisedome and righteousnesse of God that that which provoketh the execution should procure the abrogation of his Lawes that that should supplant and undermine the Law for the alone preventing whereof the Law was before established Also God will have men alwayes to tremble before him and by his terror to be perswaded from sinning 2 Cor. 5. 10 11. and therefore he reserveth to himselfe entire the punishment of sin that men might alwayes feare before him Matth. 10. 28. Luk. 12. 4. The omission of punishment after the publication of the Law doth detract somewhat from the authority of the Law with the subjects God therefore willing to shew mercy to the creature fallen and with all to maintaine the authority of his Law tooke such a course as might best manifest his clemency and severity his hatred of sin care to stablish the Law and tender compassion towards them that had gone astray And hereby the love of God towards them that are spared is the more illustrious that he spared them who rather then he would not punish sinne would give his only begotten Sonne to die for sinne It is objected againe that God doth freely remit and pardon sinne therefore he willed not that Christ should make satisfaction because free remission will not stand with satisfaction And most sure it is that God is favourable to our iniquities Ier. 31. 34. but God hath set forth Christ to be a propitiation through faith in his bloud Rom. 3. 25. Act. 10. 43. Luk. 1. 68 69 70. There is a twofold paiment of debt one of the thing altogether Remissio est absoluta in qua Creditor sibi satisfieri nō vult conditionata in qua Debitor obligatione debiti solvitur at satisfactione aliunde interveniente Stegma p. 505. Noxa sequitar caput Gen. 2. 17. the same which was in obligation and this ipso facto freeth from punishment whether it be paid by the debtour himselfe or by the surety Another of a thing not altogether the same which is in the obligation so that some act of the Creditour or Governor must come unto it which is called remission in which case deliverance doth not follow ipso facto upon the satisfaction And of this kind is the satisfaction of Christ for in the rigour of the Law the delinquent himselfe is in person to suffer the penalty denounced Every man shall be are his owne burthen Gal. 6. 5. In the day that thou eatest thereof thou shalt die the death So that the Law in the rigour thereof doth not admit of any commutation or substitution of one for another And therefore that another person suffering may procure a discharge to the person guilty and be valid to free him the will consent and mercy of him to whom the infliction of the punishment belongeth must concurre which in respect of the debtour is remission and his over-ruling power Qui solvit hoc velle debet ut debitor liberetur Rom. 3 24. Tit. 2. 14. Manet nihil ominus gratuita Dei gratia 1. Ratione decreti gratuiti 2. Ratione doni gratuiti 3. Ratione acceptationis gratuitae quod tale consiliam invenit quod tale medium dedit quod satisfactionem talem acceptavit Col 2. 13. 3. 13. Eph. 4. 31. See Act. 25. 11 16. 2 Cor. 2 7 10. must dispence though not with the substance of the Lawes demands yet with the manner of execution which in respect of the Law is called relaxation Remission therefore is not repugnant to antecedent satisfaction but only to that paiment of the thing due which ipso facto doth deliver and set free It may be added that of grace Christ was ordained to be our surety that at the commandment of grace he made satisfaction and that his mind and will in satisfying was that grace might justly glorifie her selfe in pardoning offences and not that pardon should be given of justice And so the satisfaction of Christ is full and perfect and our pardon is every way free and gracious And seeing every one may impose a Law to the act depending upon his own free will and pleasure he that prayeth for another and he that admitteth the paiment of one thing for another may covenant that remission shall follow presently or after a certaine time purely or upon condition And this was the will and pleasure of Christ making satisfaction and of God admitting satisfaction and this the Covenant that God should pardon sin not presently in the very time of Christs passion but when man is turned unto God by true faith in Christ humbly intreating pardon To forgive sin is not opposite to th● accepting of that satisfaction which is freely admitted when it might be refused and to which he upon whom the benefit undue is conferred doth conferre nothing It is further objected that Christ satisfied not justice fully but by divine acceptilation only because he suffered but for a time whereas we deserved to die eternally Sundry answers are made to this doubt Some say his suffering for a time was more then if all man-kind had suffered eternally in respect of the excellency of his person But the worth and excellency of his person was neither to