A63200:239
A trial of the new-church way in New-England and in old ... by that…A tryall of the nevv-church vvay in New-England and in old ... by that…
A trial of the new-church way in New-England and in old ... by that learned and godly minister of Christ, John Ball of Whitmore ; penned a little before his death and sent over to the New England ministers, anno 1637, as a reply to an answer of theirs in justification of the said positions ... ; now published ... by William Rathband and Simeon Ash.A tryall of the nevv-church vvay in New-England and in old ... by that learned and godly minister of Christ, John Ball of Whitmore ; penned a little before his death and sent over to the New England ministers, anno 1637, as a reply to an answer of theirs in justification of the said positions ... ; now published ... by William Rathband and Simeon Ash.
London: printed by T. Paine and M. Simmons for Thomas Underhill, 1644
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.
Reply.
The practise of the Church of strangers in London, recorded by John Alasco, is far different from your judgement and practise, not in some by-circumstances, but in the main point in question; for your judgement is that true visible believers, baptized and partakers of the Lords Supper in other Churches not yet gathered into Church-estate or fellowship, have no right or interest in the Seals, (they nor their seed.) But this Church of strangers held no such opinion as their own words (which you have omitted) do plainly speak. And Paul testifieth (say they) that by Christs Ordinance the Church it self without exception of any member of it, is to be accounted clean or holy by the ministry of Baptism. Whence we may easily see, that Baptism doth neither belong to those who are altogether without the Church, nor to be denied to any member of the Church. Secondly, They held communion with the Church of England as one and the same with theirs. For so they profess: Yet nevertheless, that we may openly show that the English Churches and ours are one and the same Church (though we differ somewhat from them both in language and Ceremonies) We do not refuse that the English may as public witnesses of the Church offer the Infants of our members to Baptism in our Churches, if they have both the use of our language and a certain testimony of their piety. As in like manner our members are accustomed to offer the Infants of the English to Baptism in the English Churches. If your judgement be this of the English Churches, your judgement in acknowledging us members of true Churches, and practise in debarring visible believers and their seed from the Seals, are opposite the one to the other. Thirdly, This order was observed by them to prevent the impostures of some, who whilst they avoided all Churches, pretended to the English, that they were joined to the strangers, and to the strangers that they were joined to the English. But you debar known Christians who desire to join themselves with you, not to prevent impostures of them who avoid all Churches: yea, you debar them as men having no right to the Sacraments, because they be not in Church-fellowship: and herein you can show no president ancient or modern, either from Scripture or Monuments of the Church: And as your practise is without example, so without warrant from the word of God.