A02990:306
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.
The Saints therefore as spiritual kings have not received power from Christ by ⟨p. 248⟩function or authority to censure their brethren, or externally to rule or govern; but this belongeth to them who are designed of Christ the King unto this office. Every Christian woman may exhort or reprove without any designment of the church: is every woman made a prophet externally in the church? Is power to administer the sacraments, and authoritatively to censure offenders, (see. autoritate muneris not officii generalis or charitatis) committed to every member of the society, because every believer may exhort and admonish, not only his brother of the same or another society, but even them that are without? By the keys of the kingdom, power and jurisdiction is noted, and not the bare duty of instruction or admonition. The power of the keys is given by Christ,1 as the King of his church,2 as is evident by the general institution of ecclesiastical polity, and the particular narration of polity instituted: but that every Christian was sent forth with authority and commission we never read. And if this reason be of any force, every believer man or woman is of equal authority to the Apostles in matters of ecclesiastical government, because the order of saints is the order of kings, and that is the highest: which is directly corpse to the holy scripture and the order appointed by Christ the King and Head of his church.
The Saints therefore as spirituall kings have not received power from Christ by ⟨p. 248⟩function or authority to censure their brethren, or externally to rule or govern; but this belongeth to them who are designed of Christ the King unto this office. Every Christian woman may exhort or reprove without any designement of the church: is every woman made a prophet externally in the church? Is power to administer the sacraments, and authoritatively to censure offenders, (se. autoritate muneris not officii generalis or charitatis) committed to every member of the society, because every believer may exhort and admonish, not onely his brother of the same or another society, but even them that are without? By the keyes of the kingdome, power and jurisdiction is noted, and not the bare duty of instruction or admonition. The power of the keyes is given by Christ,