A02990:13
A friendly trial of the grounds tending to separation in a plain and modest…A friendly triall of the grounds tending to separation in a plain and modest…
A friendly trial of the grounds tending to separation in a plain and modest dispute touching the lawfulness of a stinted liturgy and set form of prayer, Communion in mixed assemblies, and the primitive subject and first receptacle of the power of the Keys: tending to satisfy the doubtful, recall the wandering, and to strengthen the weak: by John Ball.A friendly triall of the grounds tending to separation in a plain and modest dispute touching the lawfulnesse of a stinted liturgie and set form of prayer, Communion in mixed assemblies, and the primitive subject and first receptacle of the power of the Keyes: tending to satisfie the doubtfull, recall the wandering, and to strengthen the weak: by John Ball.
Cambridge: printed by Roger Daniel printer to the University of Cambridge for Edward Brewster, 1640Cambridge: printed by Roger Daniel printer to the Universitie of Cambridge for Edward Brewster, 1640
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.
Many are the objections which are made against set forms of prayer, and particularly against our book of common prayer: all which I have endeavoured to answer severally; and not because they are of so great weight, but because I desired fully to satisfy every doubt, and roll away every stone I met withal. If one and the same thing be oft repeated, I desire it may be considered that one and the same objection for substance is often brought forth, though perhaps in new array, and every plain-hearted Reader (for whose use I principally intend ⟨image 4⟩this labour) is not able to apply an answer once given to sundry objections in colour diverse though for substance the same. And I suppose the prudent will think it more reasonable that the wise in heart be burdened with over-much, then that the weak should remain unsatisfied through some defect. Some stagger at this, that ignorant, profane, notorious offenders are admitted to the Lords table, and conceive that communicating with such in the ordinances of religion they are partakers of their sin. And sure it is a thing to be lamented with tears of blood, that the body and blood of our Saviour CHRIST should be profaned, the house and church of God defiled, the name of the Lord dishonoured, religion blasphemed, and the blind, notorious, profane permitted to rush upon their own perdition. But it is not for private persons to take that upon them which belongeth not unto their place; nor, being invited by ⟨image 4⟩CHRIST, to excommunicate themselves, because such as are notoriously wicked be not admonished, kept back, or censured.
Many are the objections which are made against set forms of prayer, and particularly against our book of common prayer: all which I have endeavoured to answer severally; and not because they are of so great weight, but because I desired fully to satisfie every doubt, and roll away every stone I met withall. If one and the same thing be oft repeated, I desire it may be considered that one and the same objection for substance is often brought forth, though perhaps in new aray, and every plain-hearted Reader (for whose use I principally intend ⟨image 4⟩this labour) is not able to apply an answer once given to sundry objections in colour diverse though for substance the same. And I suppose the prudent will think it more reasonable that the wise in heart be burdened with over-much, then that the weak should remain unsatisfied through some defect. Some stagger at this, that ignorant, profane, notorious offenders are admitted to the Lords table, and conceive that communicating with such in the ordinances of religion they are partakers of their sinne. And sure it is a thing to be lamented with tears of bloud, that the body and bloud of our Saviour CHRIST should be profaned, the house and church of God defiled, the name of the Lord dishonoured, religion blasphemed, and the blind, notorious, profane permitted to rush upon their own perdition. But it is not for private persons to take that upon them which belongeth not unto their place; nor, being invited by