A42757:451
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.
2. The Prelate assumed a perpetual precedency and a constant privilege of moderating Synods, Which Presbyterial Government denieth to any one man. 3. The Prelate did not tie himself either to ask or to receive advice from his fellow Presbyters, except when he himself pleased. But there is no Presbyterial nor Synodical sentence, which is not concluded by the major part of voices. 4. The Prelate made himself Pastor to the whole Diocese (consisting it may be of some hundreds of Congregations) holding that the Ministers of particular Congregations did preach the Word and minister the Sacraments, in his name by virtue of authority and order from him, and because he could not act by himself in every Congregation. The Presbyterial Government acknowledgeth no Pastoral charge of preaching the Word and ministering the Sacraments to more Congregations then one; and doth acknowledge the Pastors of particular Churches, being lawfully called, to have power and authority for preaching the Word and ministering the Sacraments in the name of Christ, and not in the name of the Presbytery. 5. The Prelates as they denied the power and authority of Pastors, so they utterly denied the very offices of ruling Elders, and Deacons for taking more especial care of the poor, in particular Congregations. 6. They ⟨p. 179⟩did not acknowledge Congregational Elderships, nor any power of discipline in particular Congregations which the Presbyterial Government doth. 7. They intruded Pastors oft times against the consent of the Congregation, and reclamante Ecclesiâ, which the Presbyterial Government doth not. 8. They ordained Ministers without any particular charge, which the Presbyterial Government doth not. 9 In Synods they did not allow any but the Clergy alone (as they kept up the name) to have decisive suffrage. The Presbyterial Government gives decisive voices to ruling Elders as well as to Pastors. 10. The Prelates declined to be accountable to and censurable by either Chapters, Diocesan or National Synods. In Presbyterial Government all (in whatsoever Ecclesiastical administration) are called to an account in Presbyteries, Provincial and National Assemblies respectively, and none are exempted from Synodical censures in case of scandal and obstinacy. 11.
2. The Prelate assumed a perpetual precedency and a constant priviledge of moderating Synods, Which Presbyterial Government denyeth to any one man. 3. The Prelate did not tye himself either to aske or to receive advice from his fellow Presbyters, except when he himself pleased. But there is no Presbyteriall nor Synodicall sentence, which is not concluded by the major part of voices. 4. The Prelate made himself Pastor to the whole Diocesse (consisting it may be of some hundreds of Congregations) holding that the Ministers of particular Congregations did preach the Word and minister the Sacraments, in his name by vertue of authority and order from him, and because he could not act by himself in every Congregation. The Presbyteriall Government acknowledgeth no Pastorall charge of preaching the Word and ministring the Sacraments to more Congregations then one; and doth acknowledge the Pastors of particular Churches, being lawfully called, to have power and authority for preaching the Word and ministring the Sacraments in the name of Christ, and not in the name of the Presbyterie. 5. The Prelates as they denyed the power and authority of Pastors, so they utterly denyed the very offices of ruling Elders, and Deacons for taking more especiall care of the poor, in particular Congregations. 6. They