A42757:1142
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.
His eleventh Argument is the grossest and palpablest petitio principii of any that ever I met with, and to be offered to none except such as cannot distinguish between that which is affirmed, and that which is proved. First he tells us what true conversion is, and then asks if any thing be so prevalent to effect this as the Sacrament. This therefore I pass.
His eleventh Argument is the grossest and palpablest petitio principii of any that ever I met with, and to be offered to none except such as cannot distinguish between that which is affirmed, and that which is proved. First he tells us what true conversion is, and then asks if any thing be so prevalent to effect this as the Sacrament. This therefore I passe.
His twelfth and last Argument is an appealing to the experience of Christians. But a part of his appeal is of no use; that is, Whether this Sacrament doth not strengthen against corruptions and tentations, which doth not touch this present Controversy. It is as little to the purpose which he saith of conversion by preparations to the Sacrament, which may be by the Word, Prayer, &c. But that many thousands of converted Christians will experimentally affirm, that the receiving of the Sacrament was the first effectual means of their conversion, yea, that they had not been converted had they been debarred from it for their former scandalous sins, I do as confidently deny it as he affirmeth it: and if any who hath been a scandalous liver, whose heart was never yet turned, humbled, broken, changed by the Word, nor by any other mean of grace, should affirm that his very receiving of the Sacrament did effectually convert him, I durst not herein give credit to him. For to the Law and to the Testimony; If they speak not according to this word, it is because there is no light in them. And whereas he concludes, For shame therefore disclaim this absurd irreligious paradox, for which there is not the least shadow of Scripture or solid reason: I shall wish him for shame to disclaim this and many such like expressions more bold and arrogant, then either prudent or conscientious. And the intelligent Reader who considereth my twenty Arguments for that which he calls so absurd, and my Answers to all his twelve Arguments, will easily judge where the shame and