A42757:630
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.
Ninthly, We have another Argument from 1 Thess. 3. 14. And if any man obey not our word by this Epistle, note that man, and have no Company with him, that he may be ashamed. Here the Syriac helpeth us much. And if any man obey not these words which are contained in this Epistle, let that man be separated from you, neither have company with him, that he may be ashamed. Gualther upon the place saith, the Apostle speaks de disciplina Ecclesiastica, what discipline they ought to have in the Church, and the end thereof. So Calvin, Beza, Piscator, Zanchius, Diodati, The Dutch Annotations, Gomarus, also Mariana, Cajetan, Salmeron, Gorranus, Esthius in lib. 4. Sent. Dist. 19. Sect. 7. and diverse others following Augustine, Ambrose, Chrysostom, Theophylact, Theodoret, Aquinas, all these do apply it to Ecclesiastical discipline and censure. Some controversy there is whether this Text reach as far as Excommunication (which doth not belong to this present Argument) but certainly it reacheth to a public Church-censure, and is more then the withdrawing of private Company and Fellowship, either because of personal or private injuries, or because of profaneness. For 1. the offence spoken of by the Apostle is not a matter of Civil or Personal injury, but of scandal; he speaks of idle bodies that walked disorderly, not working at all, and if these must be noted and separated, how much more saith Theoylact. those who commit crimes and wickedness? 2. Here is contumacy added to the offence, if any man obey not our word by this Epistle, intimating that upon occasion of this Epistle, those that walked disorderly were to be solemnly admonished, and required to work in quietness, and to eat their own bread: which if after admonition they would not do, then to note them. Aquinas clears it by 1 Sam. 15. 23- for rebellion is as the sin of witch-craft, and stubbornness is as iniquity and as idolatry. 3. [Greek or Hebrew], note that man: signate (as Menochius rendereth it) rather then ⟨p. 282⟩either significate or notate: set a mark upon him, even as (saith Erasmus) we set a mark upon pushing oxen that we may avoid them; which agreeth well with the Syriac, Let that man be separated from you: [Greek or Hebrew] is some what more then [Greek or Hebrew], The latter usually signifieth no more, but significo, indico, signum do:
Ninthly, We have another Argument from 1 Thess. 3. 14. And if any man obey not our word by this Epistle, note that man, and have no Company with him, that he may be ashamed. Here the Syriack helpeth us much. And if any man obey not these words which are contained in this Epistle, let that man be separated from you, neither have company with him, that he may be ashamed. Gualther upon the place saith, the Apostle speaks de disciplina Ecclesiastica, what discipline they ought to have in the Church, and the end thereof. So Calvin, Beza, Piscator, Zanchius, Diodati, The Dutch Annotations, Gomarus, also Mariana, Cajetan, Salmeron, Gorranus, Esthius in lib. 4. Sent. Dist. 19. Sect. 7. and diverse others following Augustine, Ambrose, Chrysostome, Theophylact, Theodoret, Aquinas, all these do apply it to Ecclesiasticall discipline and censure. Some controversie there is whether this Text reach as far as Excommunication (which doth not belong to this present Argument) but certainly it reacheth to a publick Church-censure, and is more then the withdrawing of private Company and Fellowship, either because of personal or private injuries, or because of prophanesse. For 1. the offence spoken of by the Apostle is not a matter of Civil or Personal injury, but of scandal; he speaks of idle bodies that walked disorderly, not working at all, and if these must be noted and separated, how much more saith Theoylact. those who commit crimes and wickednesse? 2. Here is contumacy added to the offence, if any man obey not our word by this Epistle, intimating that upon occasion of this Epistle, those that walked disorderly were to be solemnly admonished, and required to work in quietnesse, and to eat their owne bread: which if after admonition they would not do, then to note them. Aquinas clears it by