A42757:1205
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.
It was truly said that this discipline was received from the Ancient Fathers, which as it appeareth from what hath been already said, so the Testimony of Chrysostom must not be forgotten. He in his tenth Homily upon Matthew expounding those words Matth. 3. 6. And were baptized of him in Jordan, confessing their sins: noteth that the time of confession belongeth to two sorts of persons: to the profane not yet initiated; and to the baptized: to the one that upon their repentance they might get leave to partake in the holy Mysteries: to the other that being washed in Baptism from their filthiness they might come with a clean Conscience to the Lords Table. His meaning is, That neither the unbaptized nor scandalous livers though they were ⟨p. 568⟩baptized, might be admitted to the Lords Table, whereupon he concludeth: Let us therefore abstain from this l•ud and dissolute life. hThe Latin Translation rendering the sense rather then the words, speaketh more plainly. But there is a most full and plain passage of Chrysostom in his 83. Homily upon Matthew, near the end thereof, where he saith of the Lords Supper, Let no cruel one, no unmerciful one, none any way impure, come unto it. I speak these things both to you that do receive, and also to you that do administer. Even to you this is necessary to be told, that with great care and heedfulness you distribute these gifts. There doth no small punishment abide you, if you permit any whose wickedness you know, to partake of this Table: for his blood shall be required at your hands. If therefore any Captain, if the Consul, if he himself that wears the Crown come unworthily, restrain him, which to do thou hast more authority then he hath. And after. But if you say how shall I know this man and that man? I do not speak of those that are unknown, but of those that are known. I tell you a horrible thing, it is not so ill to have among you those that are bodily possessed of the Devil, as these sinners which I speak of, &c. iLet us therefore put back not only such as are possessed, but ALL WITHOUT DISTINCTION WHOM WE SEE TO COME UNWORTHILY, &c. But if thou thy self darest not put him back, bring the matter to me, I will permit no such thing to be done. I will sooner give up my life, than I will give the body of the Lord unworthily;