A63200:52
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.
Thirdly, Because Primitive patterns of all the Churches of God in their best times (when as touching this point they kept the rule in their eye) whether Jewish before Christ, or Christian above a 100 years after Christ, yield not the least footstep to show us another safe way to walk in, then this wch we have chosen. As for after times towards the end of the second, and beginning of the third Century, we know how far the Churches were then degenerated and declined from the first purity; neither do we marvel at it, seeing in the Apostles time the mystery of iniquity began to work, and it was then foretold, that the power of godliness would be in aftertimes exchanged for empty forms. In which respect, we look not at them as our guides neither in this, nor other particulars not warranted by the Rule, herein following the advise of Cyprian, who himself saw the corruption of those times, Non est attendendum quid aliquis ante nos faciendum putaverit, sed quid qui ante omnes est Christus fecerit & faciendum praeceperit.
Thirdly, Because Primitive paterns of all the Churches of God in their best times (when as touching this point they kept the rule in their eye) whether Jewish before Christ, or Christian above a 100 yeers after Christ, yield not the least footstep to shew us another safe way to walk in, then this wch we have chosen. As for after times towards the end of the second, and beginning of the third Century, we know how far the Churches were then degenerated and declined from the first purity; neither do we marvell at it, seeing in the Apostles time the mystery of iniquity began to work, and it was then foretold, that the power of godlinesse would be in aftertimes exchanged for empty formes. In which respect, we look not at them as our guides neither in this, nor other particulars not warranted by the Rule, herein following the advise of Cyprian, who himself saw the corruption of those times, Non est attendendum quid aliquis ante nos faciendum putaverit, sed quid qui ante omnes est Christus fecerit & faciendum praeceperit.
To conclude, seeing our Christian liberty freeth us from binding our selves to any religious observances, whereunto the written word doth not bind us. And seeing spiritual prudence directs us to choose those ways, which on all hands are confessed to be sfe, avoiding those that be doubtful and hazardous. And seeing it will not be safe for us, needlessly to swerve from the constant practice of all Churches that are recorded in Scripture, and there held forth as a cloud of Witnesses for us to follow in matters of this nature, we therefore may not, do not, dare not use set forms of Prayers and stinted Liturgies in these Churches.