A42757:1059
Aaron's rod blossoming, or, The divine ordinance of church-government vindicated so as the present…Aarons rod blossoming, or, The divine ordinance of church-government vindicated so as the present…
Aaron's rod blossoming, or, The divine ordinance of church-government vindicated so as the present Erastian controversy concerning the distinction of civill and ecclesiastical government, excommunication, and suspension, is fully debated and discussed, from the holy scripture, from the Jewish and Christian antiquities, from the consent of latter writers, from the true nature and rights of magistracy, and from the groundlessness of the chief objections made against the Presbyterial government in point of a domineering arbitrary unlimited power / by George Gillespie ...Aarons rod blossoming, or, The divine ordinance of church-government vindicated so as the present Erastian controversie concerning the distinction of civill and ecclesiasticall government, excommunication, and suspension, is fully debated and discussed, from the holy scripture, from the Jewish and Christian antiquities, from the consent of latter writers, from the true nature and rights of magistracy, and from the groundlesnesse of the chief objections made against the Presbyteriall government in point of a domineering arbitrary unlimited power / by George Gillespie ...
London: printed by E.G. for Richard Whitaker, 1646
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.
Prynn doth know that the Sacraments are seals of the Covenant of grace; and if he doth not know this, whether doth not the Ordinance strike against him. And now to return, the word [Greek or Hebrew], that is, a Seal; (which makes most to our present purpose) is a Scripture word. As for the Word Sacrament, we ⟨p. 500⟩need not seek it in Scripture, because it is a Latin Word, and there is not either in the Hebrew or Greek (the languages in which Scripture was written) any word which properly, closely and fully answereth to the Word Sacrament. Sure we have the thing Sacrament (though not the name) in Scripture. Peradventure Mr. Prynn is the more afraid of the Word Sacrament, because some derive it à sacrament which suits not so well to his notion of a converting Ordinance.
Prynn doth know that the Sacraments are seals of the Covenant of grace; and if he doth not know this, whether doth not the Ordinance strike against him. And now to return, the word 〈non-Latin alphabet〉, that is, a Seal; (which makes most to our present purpose) is a Scripture word. As for the Word Sacrament, we ⟨p. 500⟩need not seek it in Scripture, because it is a Latin Word, and there is not either in the Hebrew or Greek (the languages in which Scripture was written) any word which properly, closely and fully answereth to the Word Sacrament. Sure we have the thing Sacrament (though not the name) in Scripture. Peradventure Mr. Prynn is the more afraid of the Word Sacrament, because some derive it à sacramente which suteth not so well to his notion of a converting Ordinance.
Well: But what are nis two sorts of sealing? 1. A visible external sealing of the pardon of sin and Gods promises in the blood of Christ to our outward senses. 2. An internal invisible sealing of them by the Spirit, working in, by the Word and Sacraments to our souls. In the first sense (he saith) this Sacrament is a seal to all receivers, even to those who are scandalous and unworthy, who receive only the outward Elements. Again this first kind of sealing (saith he) seals all Gods promises and a free pardon of all our sins only conditionally, if we truly repent, lay hold on Christ &c. The second which is an absolute sealing, he grants to belong only to worthy penitent believing receivers. Who doth now delude the vulgar? When the Lords Supper is called a sealing Ordinance; did ever any man understand this of a sealing to our outward senses only, or of receiving the outward Elements and no more? Who can mistake the thing so far as to think that Christ hath instituted and ordained this Sacrament to be a mere external seal and no more? When he grants that in the second sense this Sacrament is a seal, only to worthy, penitent, believing receivers, who receive the inward invisible grace, as well as the outward signs: He grants that which I require, that is, that it is a sealing Ordinance intended for worthy penitent believing receivers, not for the scandalous and unworthy. God forbid we should make a sealing Ordinance to be an empty Ordinance. The truth is, his first kind of sealing without the second, is no sealing, yea worse then no sealing. Where there is no charter, how can there be a sealing, except we seal blank paper? and as we shall hear anon from Chrysostom, we have not so much as the seal, except we have that which is sealed. I know it will be answered, there is somewhat to be sealed even to the scandalous and unworthy that is, the pardon of all their sins conditionally,