A63200:266
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 particulars in this Answer hath been examined already, and might have well been passed over, because it is tedious to repeat the same things again and again. Two things are affirmed by you.
THe particulars in this Answer hath been examined alreadie, and might have well been passed over, because it is tedious to repeat the same things againe and againe. Two things are affirmed by you.
1. That the scope of the Apostle, Rom. 4. 11. was not to define a Sacrament, nor to show what was the proper and adequate subject of a Sacrament. But this weakeneth no part of the argument, for if the Apostle do not fully define a Sacrament, nor mention every particular benefit or prerogative sealed in the Sacrament; yet he showeth sufficiently to whom the Sacraments in due order do appertain, even to the heirs of salvation, to them that are justified by faith, and walk in the steps of our Father Abraham. And thus we argue from the text of the Apostle. They that are partakers of the good things sealed in the Sacrament, to them belong the Seals of the Covenant, according to Gods Institution. But they that are justified by faith are partakers of the good things sealed in the Sacrament, to them belong the Seals of the Covenant according to Gods institution. If Justification be not the only thing that Circumcision sealed, this is nothing to the point in hand. For the gifts of the holy Ghost is not the only thing that is sealed in Baptism: But you confess in your Answer immediately going before, that they have right to baptism who have received the holy Ghost; and the reason is the same of Justification. Besides if Justification be not the only thing that is sealed in the Sacrament, it is one principal thing which doth infer the rest. For the blessings of the covenant of grace in Christ are inseparable; where one is named, others are implied: and where one is given, no one is absolutely wanting.