A02990:315
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.
If the officers of Christ be both of and for the church or people and community,1 the people may not only in some respects be called their Lords, but indeed they have a true lordlike power over them. But the church hath no lordlike power over the ministers of Christ, whom he hath set over his house to rule and guide it by authority received from him and according to his direction,2 whose ministers properly they are, who is the Prince of Pastors. The object about which the ecclesiastical ministry is exercised is the church, and their function is for the good of the church: but the principal cause and Lord of the ministers upon whom they depend is Christ and not the church. When our Saviour saith, The Son of man is Lord of the Sabbath, 3he speaketh of himself alone,4 rather then of man in general: For to be the Lord of the Sabbath, that is, to have the Sabbath in his power, so as he might dispense or do contrary to the law, is proper to the Law-giver.5 But not to insist thereupon, the ministers are appointed for the good of the flocks committed to their charge in the name of Christ, but the flocks neither are nor ought to be called Lords or Masters of their Pastors or Teachers.
If the officers of Christ be both of and for the church or people and community,1 the people may not onely in some respects be called their Lords, but indeed they have a true lordlike power over them. But the church hath no lordlike power over the ministers of Christ, whom he hath set over his house to rule and guide it by authority received from him and according to his direction,2 whose ministers properly they are, who is the Prince of Pastours. The object about which the ecclesiasticall ministery is exercised is the church, and their function is for the good of the church: but the principall cause and Lord of the ministers upon whom they depend is Christ and not the church. When our Saviour saith, The Sonne of man is Lord of the Sabbath,