A42757:765
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
Book 3 › Chapter 2: Whether Matth. 18. 15, 16, 17. prove Excommunication.
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.
As this order of proceeding here prescribed by Christ, is (in the case of a personal injury) the greatest trial of Christian love ⟨p. 556⟩in the person offended, so it may (by Gods blessing) be the stronger and more efficacious upon the person offending, to conquer and overcome his spirit, while he that might prosecute him in a legal and criminal way, cometh in meekness and love to admonish him, and to endeavour the gaining of him from sin by repentance. Which is the observation of Chrysostom upon the place, for if he that might demand punishment upon him, even that man be seen to be taking care of his salvation, this most of all other things is able to make him ashamed, and to yield. 4. If it be a civill and personal injury materially, yet it comes not in here under that formal consideration, but partly as a scandal to him that hath received the injury (so that Chrysostom doth rightly make this Text to hang together with that which was said before in the same Chapter concerning scandals) partly as a soul-destroying sin upon him that doth the wrong, which doth endanger his salvation: And if under such a notion private injuries be here spoken of, then what have our opposites gained? 5. The scope also is not civill but wholly spiritual; which Chrysostom doth very well explain. Hom. 60. in Matth. What is it, if he shall hear thee? if he shall be persuaded to condemn himself of sin. Thou hast gained thy brother, he saith not thou bast a sufficient punishment or satisfaction, but thou hast gained thy brother. And after, He saith not accuse, nor censure, nor demand punishments, but convince, saith he. The Context confirmeth it; for these words are added immediately after the parable of bringing home the lost sheep. Which parable we have also Luke 15. (where it is not applied to the reducing of such as have done private injuries, but of Publicans and sinners who were publicly scandalous: this I thought good to note by the way) Ammonius Alexandrinus de Quatuor Evang. consonantia, cap. 96, 97. doth together with the parable of the lost sheep, add also the other two, of the lost penny, and the lost son, immediately before these words, If thy brother trespass against thee &c. 6. And suppose that the business hath its rise and beginning from a personal injury, verse 15.
As this order of proceeding here prescribed by Christ, is (in the case of a personall injury) the greatest triall of Christian love ⟨p. 556⟩