A42757:622
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 is a Canon de Judiciis Ecclesiasticis, saith Tossanus upon the the place. This the Greek will easily admit: for Stephanus in Thesauro linguae Gr. tells us that [Greek or Hebrew] or [Greek or Hebrew] is used for recuse, aversor, repudio; and citeth out of Plutarch [Greek or Hebrew], to repudiate or put away a wife. As here also we may read, A man that is an Heretic, after the first and second admonition, repudiate or put away; though the word reject doth also bear the same sense. And as the Greek will admit it, so I have these reasons to confirm it, which shall suffice for the present. (He that pleaseth, may read a large Discourse concerning the censure of Heretics, in Claudius Espencaeus upon this place.) First, The Apostles scope is not to hold forth the common duties of all Christians, except ex consequenti: but his primary intention all along in that Epistle, is to instruct Titus concerning the ordering and governing of the Church, Chap. 1. vers. 5. Secondly, there must be a first and second admonition, before the Heretic be thus rejected. This rejecting is not for his dangerous and false Doctrine, simply or by it self considered, but for his contumacy and incorrigibleness. But private Christians ought to observe by the judgement of private discretion, and ought in prudence and caution to avoid all familiar fellowship and conversation with a man that is an Heretic, though he hath not yet gotten a first and second admonition: Matth. 7. 15, 16. Beware of false Prophets which come to you in •eeps clothing, but ⟨p. 277⟩inwardly they are ravening Wolves. Ye shall know them by their fruits. Thirdly, the admonition in the Text is a public authoritative or ministerial admonition, after that thou (Titus) hast once and again admonished him saith the Syriac: therefore the rejecting must also be public and ministerial. Fourthly, hThis rejecting of an Heretic is the last act, when he appears incorrigible. We find before chap. 1. vers. 13. Rebuke them sharply; and chap. 2. vers. 15. Rebuke with all authority. But now when the Apostle saith [Greek or Hebrew] reject, this is a higher degree. and this (much more) must be with all authority, [Greek or Hebrew], which words compare with 1 Cor. 7. 25