A42757:1214
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.
3. I throw back an Argument from the same Parable against himself, for the King showeth his servants that he will have unworthy persons kept back from the marriage feast, vers. 8. Then saith he to his servants, the Wedding is ready, but they which were bidden were not worthy, Luk. 14. 24. For I say unto unto you, that none of those men which were bidden shall taste of my Supper. The King makes it also known that he alloweth none to come in to this Marriage Feast, except such only as have the Wedding garment (or as the Syriac Wedding garments) upon them. All which is inconsistent with Mr. Prynns principles concerning the admission of known scandalous unworthy persons to the Sacrament, as to a converting Ordinance.
3. I throw back an Argument from the same Parable against himself, for the King sheweth his servants that he will have unworthy persons kept back from the marriage feast, vers. 8. Then saith he to his servants, the Wedding is ready, but they which were bidden were not worthy, Luk. 14. 24. For I say unto unto you, that none of those men which were bidden shall tast of my Supper. The King makes it also known that he alloweth none to come in to this Mariage Feast, except such onely as have the Wedding garment (or as the Syriak Wedding garments) upon them. All which is inconsistent with Mr. Prynns principles concerning the admission of known scandalous unworthy persons to the Sacrament, as to a converting Ordinance.
4. And if all must be brought in or let in to the Lords Supper, both bad and good promiscuously and without distinction, then it should follow that the Ordinances of Parliament concerning the suspension of all sorts of scandalous persons from the Sacrament are contrary to the Will of Christ: And that Mr. Prynn himself in yielding •ag. 50. and else-where, that scandalous impenitent obstinate persons ought to be not only suspended but excommunicated, doth yield what his Argument concludes to be unlawful. And so I come to that which I have here proposed, viz. the instability and looseness of Mr. Prynns principles in this controversy.