A42757:883
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 6: Of the power of binding and loosing Matth. 18. 18.
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, the very doctrinal or concionall binding which is yielded by Mr Prynne, is voided and contradicted by the admission of known scandalous impenitent sinners to the Sacrament: for he that is admitted to the Sacrament is loosed, not bound; remission, not condemnation is supposed to be sealed up to him, as is manifest by the words of the Institution, Matth. 26. 27, 28. Drink ye all of it, for this is my blood of the New Testament, which is shed for many for the remission of sins. So that without a power of binding by censures, and namely by suspension from the Sacrament, one and the same scandalous impenitent person shall be bound by the word, and loosed by the Sacrament. Surely he that is to be bound by the word, ought also to be bound by suspension from the Sacrament, unless we make one public Ordinance to contradict another.
Ninthly, the very doctrinall or concionall binding which is yeelded by Mr Prynne, is voyded and contradicted by the admission of known scandalous impenitent sinners to the Sacrament: for he that is admitted to the Sacrament is loosed, not bound; remission, not condemnation is supposed to be sealed up to him, as is manifest by the words of the Institution, Matth. 26. 27, 28. Drinke ye all of it, for this is my blood of the New Testament, which is shed for many for the remission of sinnes. So that without a power of binding by censures, and namely by suspension from the Sacrament, one and the same scandalous impenitent person shall be bound by the word, and loosed by the Sacrament. Surely he that is to be bound by the word, ought also to be bound by suspension from the Sacrament, unlesse we make one publique Ordinance to contradict another.
Tenthly, doth Mr Prynne believe that Jesus Christ hath any where given to Church-officers a forensicall or juridical power of binding by Excommunication, and loosing by Absolution or receiving again into the communion of the Church? If he doth believe it, then I ask where hath Christ committed that power unto them, if not