A42757:726
A42757:726
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.
Pag. 238. Out of the confession of Helvetia. Furthermore, there is another power of duty, or ministerial power limited out by him, who hath full and absolute power and authority. And this is more like a Ministry then Dominion. For we see that ⟨p. 331⟩some master doth give unto the steward of his house authority and power over his House, and for that cause delivereth him his keys, that he may admit or exclude such as his master will have admitted or excluded. According to this power, doth the Minister by his office, that which the Lord hath commanded him to do, and the Lord doth ratify and confirm that which he doth, and will have the deeds of his ministers to be acknowledged and esteemed as his own deeds, unto which end are those speeches in the Gospel: I will give unto thee the keys of the Kingdom 1of heaven, and whatsoever thou bindest or loosest in earth, shall be bound and loosed in heaven. Again, whose sins soever 2ye remit, they shall be remitted; and whose sins soever ye retain, they shall be retained. But if the minister deal not in all things as his Lord hath commanded him: but pass the limits and bounds of Faith, then the Lord doth make void that which he doth. Wherefore the Ecclesiastical power of the Ministers of the Church, is that function whereby they do indeed govern the Church of God, but yet so as they do all things in the Church as he hath prescribed in his Word; which thing being so done, the faithful do esteem them as done of the Lord himself.
Pag. 238. Out of the confession of Helvetia. FUrthermore, there is another power of duty, or ministerial power limited out by him, who hath full and absolute power and authority. And this is more like a Ministry then Dominion. For we see that ⟨p. 331⟩some master doth give unto the steward of his house authority and power over his House, and for that cause delivereth him his keyes, that he may admit or exclude such as his master will have admitted or excluded. According to this power, doth the Minister by his office, that which the Lord hath commanded him to do, and the Lord doth ratifie and confirm that which he doth, and will have the deeds of his ministers to be acknowledged and esteemed as his own deeds, unto which end are those speeches in the Gospel: I will give unto thee the keyes of the Kingdom 1of heaven, and whatsoever thou bindest or loosest in earth, shall be bound and loosed in heaven. Again, whose sins soever 2ye remit, they shall be remitted; and whose sins soever ye retain, they shall be retained. But if the minister deal not in all things as his Lord hath commanded him: but passe the limits and bounds of Faith, then the Lord doth make void that which he doth. Wherefore the Ecclesiastical power of the Ministers of the Church, is that function whereby they do indeed govern the Church of God, but yet so as they do all things in the Church as he hath prescribed in his Word; which thing being so done, the faithful do esteem them as done of the Lord himself.
Pag. 250. Out of the confession of Bohemia. The 14th. Chapter of Ecclesiastical doctrine is of the Lords keys, of which he saith to Peter, I will 1give thee the Keys of the Kingdom of Heaven, and these keys are the peculiar function or Ministry and administration of Christ his power, and his holy Spirit; which power is committed to the Church of Christ, and to the Ministers thereof, unto the end of the world: that they should not only by preaching publish ⟨p. 332⟩the holy Gospel, although they should do this especially, that is, should show forth that Word of true comfort, and the joyful message of peace, and new tidings of that favour which God offereth, but also that to the believing and unbelieving, they should publicly or privately denounce and make known, to wit, to them his favour, to these his wrath, and that to all in general, or to every one in particular, that they may wisely receive some into the house of God, to the communion of Saints, and drive some out from thence, and may so through the performance of their Ministry, hold in their hand the Sceptre of Christ his Kingdom, and use the same to the government of Christ his Sheep. And after, Moreover a manifest example of using the power of the keys is laid out in that sinner of Corinth and others, whom St. Paul, together with2 the Church in that place, by the power and authority of our Lord Jesus Christ, and of his Spirit, threw out from thence and delivered to Satan: and contrariwise after that God had given him grace to repent, he absolved him from his sins, he took him again into the Church to the communion of Saints3 and Sacraments, and so opened to him the Kingdom of Heaven again. By this we may understand, that these keys, or this divine function of the Lords, is committed and granted to those that have charge of souls, and to each several Ecclesiastical Societies, whether they be small or great. Of which thing the Lord sayeth to the Churches, Verily I say unto you, whatsoever ye bind on earth, shall be bound in heaven. And4 straight after: For where two or three are gathered together in my Name, there am I in the middest of them.
Pag. 253. Out of the French Confession.WE believe that this true Church ought to be governed by that regiment or discipline which our Lord Jesus Christ hath established, to wit so, that there be Pastors, Elders, and Deacons, that the purity of doctrine may be retained, vices repressed. &c.
Pag. 253. Out of the French Confession.VVE beleeve that this true Church ought to be governed by that regiment or disc•pline which our Lord Jesus Christ hath established, to wit so, that there be Pastors, Elders, and Deacons, that the purity of doctrine may be retained, vices repressed. &c.
Pag. 257. Out of the Confession of Belgia. WE believe that this Church ought to be ruled and governed by that spiritual Regiment which God himself hath delivered in his word, so that there be placed in it Pastors and Ministers purely to preach, and rightly to administer the holy Sacraments: that there be also in it Seniors and Deacons, of whom the Senate of the Church might consist, that by these means true Religion might be preserved, and sincere doctrine in every place retained and spread abroad: that vicious and wicked men might after a spiritual manner be rebuked, amended, and as it were by the bridle of discipline kept within their compass.
Pag. 257. Out of the Confession of Belgia. VVE beleeve that this Church ought to be ruled and governed by that spiritual Regiment which God himself hath delivered in his word, so that there be placed in it Pastors and Ministers purely to preach, and rightly to administer the holy Sacraments: that there be also in it Seniors and Deacons, of whom the Senate of the Church might consist, that by these means true Religion might be preserved, and sincere doctrine in every place retained and spread abroad: that vicious and wicked men might after a spiritual manner be rebuked, amended, and as it were by the bridle of discipline kept within their compasse.
Pag. 260. Out of the Confession of Augsburg. Again, by the Gospel, or as they term it by Gods Law, Bishops, as they be Bishops, that is, such as have the administration of the Word and Sacraments committed to them, have no jurisdiction at all, but only to forgive sin, Also to know what is true doctrine; and to reject such Doctrine as will not stand with the Gospel, and to debar from the communion of the Church such as are notoriously wicked, not by humane force and violence, but by the word of God. And herein of necessity ⟨p. 334⟩the Churches ought by the law of God to perform obedience unto them, according to the saying of Christ, He that heareth you, heareth me. Upon which place the Observation saith thus. To debar the wicked, &c. To wit by the judgement and verdict of the Presbytery, lawfully gathered together. &c.
Pag. 260. Out of the Confession of Auspurge. AGain, by the Gospel, or as they term it by Gods Law, Bishops, as they be Bishops, that is, such as have the administration of the Word and Sacraments committed to them, have no jurisdiction at all, but onely to forgive sin, Also to know what is true doctrine; and to reject such Doctrine as will not stand with the Gospel, and to debarre from the communion of the Church such as are notoriously wicked, not by humane force and violence, but by the word of God. And herein of necessity ⟨p. 334⟩the Churches ought by the law of God to perform obedience unto them, according to the saying of Christ, He that heareth you, heareth me. Upon which place the Observation saith thus. To debar the wicked, &c. To wit by the judgement and verdict of the Presbyterie, lawfully gathered together. &c.
A Testimony out of the Ecclesiastical Discipline of the Reformed Churches in France. Cap. 5. Art. 9. The knowledge of scandals, and the censure or judgement thereof belongeth to the Company of Pastors and Elders. Art. 15. If it befalleth, that besides the admonitions usually made by the Consistories to such as have done amiss, there be some other punishment or more rigorous censure to be used: It shall then be done either by suspension, or privation of the holy communion for a time, or by excommunication or cutting off from the Church. In which cases the Consistories are to be advised to use all prudence, and to make distinction betwixt the one and the other: As likewise to ponder and carefully to examine the faults and scandals that are brought before them, with all their circumstances, to judge warily of the censure, which may be required.
A Testimony out of the Ecclesiastical Discipline of the Reformed Churches in France. Cap. 5. Art. 9. THe knowledge of scandals, and the censure or judgement thereof belongeth to the Company of Pastors and Elders. Art. 15. If it befalleth, that besides the admonitions usually made by the Consistories to such as have done amisse, there be some other punishment or more rigorous censure to be used: It shall then be done either by suspension, or privation of the holy communion for a time, or by excommunication or cutting off from the Church. In which cases the Consistories are to be advised to use all prudence, and to make distinction betwixt the one and the other: As likewise to ponder and carefully to examine the faults and scandals that are brought before them, with all their circumstances, to judge warily of the censure, which may be required.
Harmonia Synodorum Belgicarum. Cap. 14. Art. 7. 8. 9. Peccata sua natura publica, aut per admonitionis privatae contemtum publicata, ex Consistorii totius arbitrio, modo & formâ ad aedificationem maximè accomodatis sunt Corrigenda. ⟨p. 335⟩Qui pertinaciter Consistorii admonitions rejecerit, à S. Coenae communion suspendetur. Si suspensus post iter atas admonitions nullum poenitentiae signum dederit, ad Excommunicationem procedet Ecclesia.
Harmonia Synodorum Belgicarum. Cap. 14. Art. 7. 8. 9. PEccata sua natura publica, aut per admonitionis privatae contemtum publicata, ex Consistorii totius arbitrio, modo & formâ ad aedificationem maximè accomodatis sunt Corrigenda. ⟨p. 335⟩Qui pertinaciter Consistorii admonitiones rejecerit, à S. Coenae communione suspendetur. Si suspensus post iter atas admonitiones nullum poenitentiae signum dederit, ad Excommunicationem procedet Ecclesia.
Melchior Adamus de vitis Germanorum Theologorum, Pag. 342. Cumque sub id tempus (Anno 1545.) Fredericus Elector Palatinus, qui Ludovico successerat, de Ecclesiarum agitaret Reformation: composuit Melanchthon, cum evocato venire integrum non esset, scriptum de reformandis Ecclesiis: cujus Synopsin aliquot regulis comprehendit:1 quas addimus.
Melchior Adamus de vitis Germanorum Theologorum, Pag. 342. CUmque sub id tempus (Anno 1545.) Fredericus Elector Palatinus, qui Ludovico successerat, de Ecclesiarum agitaret Reformatione: composuit Melanchthon, cum evocato venire integrum non esset, scriptum de reformandis Ecclesiis: cujus Synopsin aliquot regulis comprehendit:1 quas addimus.
Vera & salutaris gubernatio Ecclesiae Christi praecipuè in his sex Membris consistit. Primum, In vera & pura Doctrina, quam Deus Ecclesiae suae patefecit, tradidit, & doceri mandavit.1 Secundo, In legitime usu Sacramentorum. Tertio, In conservation Ministerii Evangelici & obedientiae erga Pastores Ecclesiarum; sicut Deus vult & postulat conservari Ministerium Evangelii, & servat ipse sua potentiâ & presentiâ. Quarto, In conservation honestae & pia Disciplinae retinendae per judicia Ecclesiastica, seu jurisdictionem Ecclesiasticam. Quinto, In conservandis studiis necessariae doctrinae & Scholis. Sexto, Ad haec opus est defensione corporali & facultatibus, ad personas, quae sunt in efficiis necessariis, alendas.
Vera & salutaris gubernatio Ecclesiae Christi praecipuè in his sex Membris consistit. PRimum, In vera & pura Doctrina, quam Deus Ecclesiae suae patefecit, tradidit, & doceri mandavit.1 Secundo, In legitime usu Sacramentorum. Tertio, In conservatione Ministerii Evangelici & obedientiae erga Pastores Ecclesiarum; sicut Deus vult & postulat conservari Ministerium Evangelii, & servat ipse sua potentiâ & presentiâ. Quarto, In conservatione honestae & pia Disciplinae retinendae per judicia Ecclesiastica, seu jurisdictionem Ecclesiasticam. Quinto, In conservandis studiis necessariae doctrinae & Scholis. Sexto, Ad haec opus est defensione corporali & facultatibus, ad personas, quae sunt in efficiis necessariis, alendas.
The Irish Articles of Religion. Art. 58. Neither do we give unto him (the Supreme Magistrate) hereby the administration of the Word and Sacraments, or the power of the keys. And Art. 69. But particular and visible Churches (consisting of those who make profession of the Faith of Christ, and live under the outward means of Salvation) be many in number: wherein the more or less sincerely according to Christs Institution, the Word of God is taught, the Sacraments are administered, and the authority of the keys is used; the more or less pure are such Churches to be accounted.
The Irish Articles of Religion. Art. 58. NEither do we give unto him (the Supreme Magistrate) hereby the administration of the Word and Sacraments, or the power of the keyes. And Art. 69. But particular and visible Churches (consisting of those who make profession of the Faith of Christ, and live under the outward means of Salvation) be many in number: wherein the more or lesse sincerely according to Christs Institution, the Word of God is taught, the Sacraments are administred, and the authority of the keyes is used; the more or lesse pure are such Churches to be accounted.
Laurentius Humfredus de Religionis conservatione & Reformatione vera. Ad Nobilitatem, Clerum, & Populum Anglicanum. PAg. 23. Nec satis mirari possum nec satis dolere, cum intellgam in his locis *repudiari disciplinam Ecclesiasticam, & vel nullam esse vel nimis laxam, vel non satis vigilanter administratam, in quibus tamen alioqui Religionis sincera ef•igies cernitur: quasi Evangelium esse possit ubi non vivitur Evangelicè: aut quasi Christus laeto▪ carnali, voluptuario delectetur Evangelio. &c. At in Ecclesia manere debet censura & jurisdictio, non minus quam gladius in Repub. Pag. 25. Sit ergo haec prima Reformationis perfectae ratio, nostri ac peccatorum recognitio & emendatio. Deinde severior adsit in Ecclesia castigatio & animadversio: ut illa laxit as & remissio frnaeetur, quo minus & levius deinceps peccetur.
FINIS.
Having now by the light of Scripture and other helps asserted a Church-government distinct from civill Magistracy, both in the Old and New Testament, the last part of my present undertaking shall be to vindicate the particular Ordinances of Excommunication and Suspension, called by the Schoolmen Excommunicatio major & minor. Of which also I have before spoken divers things occasionally; ⟨p. 538⟩for I have asserted an Excommunication and Suspension in the Jewish Church, Book 1. Chap. 4, 5, 6, 7, 8, 9, 10, 11, 12. The nature, grounds, reasons, uses, and ends whereof, were not proper to the Old Testament, but such as concern the Christian Church. I have also brought arguments Book 2. Chap. 9, 10. which conclude not only Church-government, but Excommunication. And so much of my work is done: Nevertheless there is more to do. Mr Prynne first in his four grand Queries, and thereafter in his Vindication of the same, hath argued much, both against the Suspension from the Sacrament of a person not Excommunicated and wholly cast out of the Church, and against some of the most pregnant Scriptural proofs for Excommunication it self. In his Vindication he hath branched forth the controversy into ten points of difference. Two of these, viz. the fifth concerning suspension from the Sacrament of the Passover, and the ninth concerning casting out of the Synagogue, I have discussed before in the first Book. Where I have also examined other assertions of his concerning the Jewish Sanhedrin, Temple, confession of sin. The other points of difference not handled before, I am (as the Lord will help me) now to speak to.
HAving now by the light of Scripture and other helps asserted a Church-government distinct from civill Magistracy, both in the Old and New Testament, the last part of my present undertaking shall be to vindicate the particular Ordinances of Excommunication and Suspension, called by the Schoolmen Excommunicatio major & minor. Of which also I have before spoken divers things occasionally; ⟨p. 538⟩for I have asserted an Excommunication and Suspension in the Jewish Church, Booke 1. Chap. 4, 5, 6, 7, 8, 9, 10, 11, 12. The nature, grounds, reasons, uses, and ends whereof, were not proper to the Old Testament, but such as concerne the Christian Church. I have also brought arguments Booke 2. Chap. 9, 10. which conclude not onely Church-government, but Excommunication. And so much of my worke is done: Neverthelesse there is more to doe. Mr Prynne first in his foure grand Quaeres, and thereafter in his Vindication of the same, hath argued much, both against the Suspension from the Sacrament of a person not Excommunicated and wholly cast out of the Church, and against some of the most pregnant Scripturall proofes for Excommunication it selfe. In his Vindication he hath branched forth the controversie into ten points of difference. Two of these, viz. the fifth concerning suspension from the Sacrament of the Passeover, and the ninth concerning casting out of the Synagogue, I have discussed before in the first Book. Where I have also examined other assertions of his concerning the Jewish Sanhedrin, Temple, confession of sinne. The other points of difference not handled before, I am (as the Lord will help me) now to speak to.
The first point of difference is, whether in those four Queries of his he stated the Controversy aright. He is offended that I (in a Sermon of mine before the honourable House of Commons) charged the Questionist with mistakes, and that I did not take notice of the question concerning suspension from the Sacrament, as he stated it. Vindic. pag. 3. I had reason, because he had mis-stated it; and since it pleased him to interpose in a matter depending between the Honourable houses of Parliament, and the Reverend Assembly of Divines, and to publish a paper plainly reflecting upon a Petition of the Assembly, I hope he can not think either the Assembly, or me, tied to his stating of the question. If he will meddle with the business of the Assembly, he must speak to it as it is. And that it may now appear how just cause I had to charge his Queries with mistakes of the state of the question, (which he still mistaketh) I shall endeavour a more particular and full discovery of these his mistakes. And first, that which was desired by the Assembly ⟨p. 539⟩was, that such a rule may be established by authority of Parliament, as may keep off all scandalous and notorious sinners from the Sacrament. The question was not what Texts of Scripture do warrant this thing. It did not concern me to debate whether the Scriptures of the Old and New Testament quoted by him, prove suspension from the Lords Table. The controversy was of the practical conclusion, and of establishing such a rule, as may keep off scandalous persons from the Sacrament. If the thing be done, if the conclusion be consented to, there is the greater liberty for men to abound in their own sense concerning the mediums to prove it.
The first point of difference is, whether in those foure Quaeres of his he stated the Controversie aright. He is offended that I (in a Sermon of mine before the honourable House of Commons) charged the Questionist with mistakes, and that I did not take notice of the question concerning suspension from the Sacrament, as he stated it. Vindic. pag. 3. I had reason, because he had mis-stated it; and since it pleased him to interpose in a matter depending between the Honourable houses of Parliament, and the Reverend Assembly of Divines, and to publish a paper plainly reflecting upon a Petition of the Assembly, I hope he can not think either the Assembly, or me, tied to his stating of the question. If he will meddle with the businesse of the Assembly, he must speak to it as it is. And that it may now appeare how just cause I had to charge his Queres with mistakes of the state of the question, (which he still mistaketh) I shall endeavour a more particular and full discovery of these his mistakes. And first, that which was desired by the Assembly