A42757:768
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.
21 beginneth a new and distinct purpose. Which I take to be the reason why the Arabic here makes an intercision, and beginneth the eight and fiftieth Section of Matthew at those words, Then came Peter and said, Lord how oft, &c. 4. And if vers. 21. have a dependence upon that which went before, it may be conceived thus: Christ had said, If thy Brother trespass against thee, go & tell him his fault between thee and him alone, which supposeth a continuance of the former Christian fellowship and fraternal familiarity, and that we must not cast off a scandalous Brother as lost, or as an Enemy, but admonish him as a Brother. This might give occasion to Peter to ask, Lord how oft shall my Brother sin against me, that is, scandalize me by his sin against God, (for even in Luk. 17. 3. 4. that of forgiving one that trespasseth against us, is added immediately after a Doctrine of scandals;) and I forgive him, that is, as Grotius expounds it, restore him to the former degree of friendship and intimate familiarity, to deal with him thus as with a Brother; Which he well distinguisheth from that other forgiving which is a not revenging. And so much of Master Prynnes first reason.
21 beginneth a new and distinct purpose. Which I take to be the reason why the Arabik here makes an intercision, and beginneth the eight and fiftieth Section of Matthew at those words, Then came Peter and said, Lord how oft, &c. 4. And if vers. 21. have a dependence upon that which went before, it may be conceived thus: Christ had said, If thy Brother trespasse against thee, goe & tell him his fault betweene thee and him alone, which supposeth a continuance of the former Christian fellowship and fraternall familiarity, and that we must not cast off a scandalous Brother as lost, or as an Enemy, but admonish him as a Brother. This might give occasion to Peter to aske, Lord how oft shall my Brother sinne against me, that is, scandalize me by his sinne against God, (for even in Luk. 17. 3. 4. that of forgiving one that trespasseth against us, is added immediately after a Doctrine of scandals;) and I forgive him, that is, as Grotius expounds it, restore him to the former degree of friendship and intimate familiarity, to deale with him thus as with a Brother; Which he well distinguisheth from that other forgiving which is a not revenging. And so much of Master Prynnes first reason.